Sermons translated from the original French of the late Rev. James Saurin, pastor of the French church at the Hague

MRS_S.V.V. HU -TON

15 JUNi, xaxu

SERMONS

TRANSLATED FROM THE FRENCH

OÏ

THE LATE REV. JAMES SAURIN.

VOL. in.

BY ROBERT ROBIJVSOJ\r.

SERMONS

TRANSLATED FROM THE ORIGINAL FRENCH
4

\\^ OF

THE LATE REV. JAMES SVURIN,

PASTOR OF THE FRENCH CHURCH AT THE HAGUS»

BY ROBERT ROBINSON.

VOLUME III.

ON THE PRINCIPAL DOCTRINES OF
CHRISTIANITY.

SECOND AMERICAN
PROM THE FIFTH LONDON EDITION.

SCHEMECTADY :
PUBLISHED BY WILLIAM J, M'CARTEB.

E. àf £, Husford — Printevs-^Alhany.

1813.

- uBLiC '.

ASTOR, LEf^^OX ^Na
TILDEN FOUNDATIONS.

R . 1910 L

THE

PREFACE

TO THE FIRST

EDITION OF THE TIIIRB VOLUME,

A HREE times bave I taken pen in hand to account
to my subscribers in a preface for my choice of the
sermons, that compose this volume : but one thought
hath as often confused me at the outset, and obliged
me to lay it aside. I am struck with an idea of the
different degrees of labour necessary to two men,
one of whom should conceive the project of disuni-
ting Christians, and the other tliat of cementing them
together in mutual love. The first need not trouble
himself with study, examination, and argument; he
would not be obliged either to divest himself of his
own pi epossessions, or to expose those of others; he
need not sit whole nights and days either to exasiiine
coolly his own theses, or impartially to weigli those
of his opponents; let him only take popular preju-
dites, cover tliem with the sacred style of scripture,
or conceal Ihejn under the impenetrable jargon of
the schools; let him animate tbem with party spirit,
call it religious zeal, and denounce judgment on all
wl;o do not believe the whole to be essential to sal-
vation ; and the work will be done. tSuch a man.

VI PREFACE.

methinks, resembles a light-heeled enemy tripping
over a spacious field, and scattering, as he goes, the
seeds of an endless number of weeds: while the
man, who adopts a contrary plan, must be forced,
like the patient prying weeder, to sto p and toil step
by step, day after day, feeling many a pain, and
fetching many a sigh, to pull the noxious produce
up.

According to my first proposal, this volume out::ht
to consist of sermons on the doctrines of Christianity/,
My intimate friends, who first encouraged, and sub-
scribed for this translation, thoioughly understood
me : but I might have foreseen, that their partiality
would procure other purchasers, unacquainted with
my notions of men and things, and who probably
might expect to find each his own system of religion
in a volume of sermons on the doctrines of our com-
mon Lord. I am necessitated therefore to explain
myself, and to bespeak a candid attention, while I
endeavour to do so.

Very early in life I w^as prepossessed in favour of
the following positions. — Christianity is a religion of
divine original — a religion of divine original must
needs be a perfect religion, and answer all the ends,
for which it was revealed, without human additions.
— The Christian religion hath undergone considera-
ble alterations since tlie times of Jesus Christ and
his apostles, and yet, Jesus Christ was then account-
ed the Jinisher, as well as the author of faith, Heb.
xii. 2. — The doctrines of revelation, as they lie in
the inspired writings, differ very much from the same
doctrines, as they lie in creeds of human composi-

PREFACE. VU

lîon. — The moral piecepts, the positive institutes,
and the religious afïëctions, which constitute the de-
votion of most modern Christians, form a melancholy
contrast to those, which are described by the guides,
whom they profess to follow. — The light of nature,
and that of revelation ; the operations of right rea-
son, the spirit of the first, and the influence of the
Holy Ghost, the soul of the last; both proceeding
from the same uniform Supreme Being, cannot be
supposed to be destructive of each other, or, even
in the least degree, to clash together. — The finest
idea, that can be formed of the Supreme Being, is
that of an infinite intelligence always in harmony
with itself; and, accordingly, the best way of prov-
ing the truth of revelation is that of shewing the anal-
ogy of the plan of redemption to that of creation
and providence. — Simplicity and majesty character-
ize both nature and scripture : simplicity reduces
those benefits, Avhich are essential to the real happi-
ness of man, to the size of all mankind; majesty
makes a rich provision for the employment and su-
per-added felicity of a few superior geniusses, who
first improve themselves, and then felicitate their in-
ferior brethren by simplifying their own ideas, by re-
fining and elevating those of their fellow-creatures,
by so establishing a social intercourse, consolidating
fraternal love, and along with it all the reciprocal
ties, that unite mankind. — Men's ideas of objects es-
sential to their happiness are neither so dissimilar,
nor so numerous, as inattentive spectators are apt to
suppose. — Variety of sentiment, which is the life of
society, cannot be destructive of real religion. —

Till PREFACE.

Mere mental errors, if they be not entirely innocent
in the account of the supreme Governor of mankind,
cannot be, however, objects of blame and punish-
ment amonaj men. — Christianity could never be in-
fended to destroy the just natural risfhts, or even to
diminish the natural privileojes of mankind. — That re-
ligion, which allows the just claims, and secures the
social happiness of all mankind, must needs be a bet-
ter religion tlian* that, which provides for only a part
at the expence of the rest. — God is more glorified
by the good actions of his creatures expressive of
homage to him, and productive of universal, social
good, than he is by uncertain conjectures, or even
accurate notions, which originate in self-possession
and terminate in social disunion, — How clear soever
all these ujaxims may be, a certain degree of ambi-
tion or avarice, ignorance or malice, presumption
or diffidence, or any other irregular passion, will
render a man blind to the clearest demonstration, and
insensible to the most rational and aflfecting persua-
sion.— These positions, mere opinions and prepos-
sessions before examination, became demonstrative
truths after a course of diligent search; and these
general principles have operated in the choice of the
sermons, which compose this volume of the princi-
pal doctrines of Christianity.

But, previous to all inquiries concerning the doc-
trines of Christianity, it is absolutely necessary to
establish that of christian liberty; for, say we what
we will, if this preliminary doctrine of right be dis-
allowed, voluntary piety is the dream of an enthu-
siast; the oracles of God in the Christian world, like

PREFACE. IX

those of the Sybils in pagan Rome, are sounds con»
veiiible to senatorial sense; and the whole Christian
ïïiission, from the first prophet down to the last min-
ister, is one long muster-roll of statesmen's tools, a
disgrace to their species, a contradiction to their pro-
fession, a dishonour to then' God !

Christian liberty in Italy is liberty to be a Roman
Catholic, that is, liberty to believe what the bishop
of Rome affirms to be true, and liberty to perform
what he commands to be done. Christian liberty in
some reformed churches is liberty to renounce what
the reformers renounced, to believe what they af-
firmed, and to practise what they required. But w^e
who have not learned Christ, define Cliristian liberty
otherwise; and if we be asked. What is Christian
liberty I we answer, It is liberty to be a ChristiaOé
One part of Christianity consists of proposhions to
be believed. Liberty to be a Christian believer is
liberty to examine these propositions, to form a judg-
ment of them, and to come to a self-determination,
according to our own best abilities. Another part
of Christianity consists of duties to be performed*
Liberty to be a practical Chi istian is liberty to per-
form these duties, either as they regard God, our
neighbour, or ourselves. Liberty to be a Christian
implies liberty not to be a Christian, as liberty to ex-,
amine a proposition implies liberty to reject the ar-
guments brought to support it, if they appear incon-
clusive, as weil as liberty to admit them, if \\\g\ ap-
pear demonstrative. I'o pretend to examine Chris-
tianity, before we have established our right to dp

TOI. TII. 2

X PREFACE.

SO, is to pretend to cultivate an estate, before we
Jiave made out our title to it.

The object of christian liberty, that, with which
a man, who would examine Christianity, has to do,
is a system of christian doctrine : but, having estab-
lished the doctrine of right, before we proceed to
exercise this right by examining the religion propo-
sed to mankind by Jesus Cinist, it is absolutely ne-
cessary to inquire what we ought, on sound princi-
ples of just and fair reasoning, to expect to find in
it. I know some truths without revelation. I have
a full demonstration in nature, that there is one God
— that it is impossible there should be more than
one— that he is an intelligent Spirit — and that he is
a wise and bountiful Being. Should any religion,
which pretends to be divine, affirm, there is a plu-
rality of gods — God is not an intelligent Spirit —
God is an unwise and an unkind being — I should
have a right to reject this pretended revelation. In-
deed, should a revealed religion allow my demon-
strations, and afterwards explain them in a manner
quite subversive of my former explications of them:
should it affirm, God is, as you say, a wise and
bountiful being: but he displays his wisdom and
goodness not in governing his intelligent creatures
as you have imagined ; such a moral government, 1
will prove to you, would shew a defect of wisdom
and goodness : but he displays the supreme perfec-
tion of both by providing for such and such interests,
and by bestowing such and such benefits, as have
either escaped your notice, or were beyond your
comprehension. In this case I ought not to reject

PREFACE. Xï

î.'evelation, for, although I can demonstrate without
insphation the wisdom and goodness of God, yet I
cannot pretend by the light of nature to know all
the directions, and to ascertain all the limits of these
perfections.

Lay Christianity before me who will, I expect to
find three things in it, which I call analogy, propor-
tion, and perfection. Each of these articles opens a
wide field of not incurious speculation, and each ful-
ly explained and applied would serve to guide any
man in his choice of a religion, yea in his choice of
a party among the various divisions of christians :
but alas ! we are not employed novv-a-days in exam-
ining and choosing religious principles for ourselves,
but in subscribing, and defending those of our ances-
tors ! A few hints then shall serve.

By analogy I mean resemblance, and, when I say
revealed religion must bring along W' ith it an analog-
ical evidence, I mean, it must resemble the just dic-
tates of nature. I'be reason is plain. The same
Supreme Being is the author of both. The Crod of
nature has formed man for observing objects, com-
paring them together, laying down principles, infer-
ring consequences, reasoning and self-determining;
he has not only empowered all mankind to exercise
these abilities, but has even constrained them by a
necessity of nature to do so ; he has not only render-
ed it impossible for men to excel without this exer-
cise, but he has even rendered it impossible for them
to exist safely in society without it. In a word, the
God of nature has made man in his own imasfe, a
self-determining being, and, to say nolliing of tlie na-

Xll PREFACE.

ture of virtue, be has rendered free consent essential
to every man's felicity and peace. With his own
consent subjection makes Iiim happy ; without it do-
minion over the universe would make him miserable.

The religion of nature, (I mean by this expression,
here, the objects, which display the nature of the
Deity, and thereby discover the obligations of man-
kind) is in perfect harmony with the natural consti-
tution of man. All natural objects offer evidence to
all : but force it on none. A man may examine it,
and he may not examine it : he may admit it, and he
may reject it: and, if his rejection of the evidence
of natural religion be not expressed in such overt
acts as are injurious to the peace of civil society, no
man is empowered to force him, or to punish him;
the supreme moral Governor of the world liimself
does not distinguish him here by any exterior pun-
ishments ; at most he expresses his displeasure by
marks attached to the person of the culprit, and con-
cealed from all the rest of his fellow-creatures; and
the glory of civil society is not to encroach on the
moral oovernment of God.

Christianity comes, pretends to come from the
God of nature ; I look for analogy, and I find it :
but I find it in the holy scriptures, the first teacliers,
and the primitive churches. In all these, I am con-
sidered as a rational creature, objects are proposed,
evidence is offered ; If I admit it, I am not entitled
thereby to any temporal emoluments ; if I refuse it,
I am not subjected to any temporal punishments: the
whole is an afiair of conscience, and lies between
each individual and his God, I ciioose to be a Chris-

PREFACE. XIU

tîan on this veiy account. Tliis freedom which I
call a perfection of my nature ; this self determina-
tion, the dignity of my species, the essence of my
natural virtue; this I do not forfeit by becoming a
Christian, this I retain, explained, confirmed, direct-
ed, assisted by the regal grant of the Son of God.
Thus the prerogatives of Christ, the laws of his reli-
gion, and the natural rights of mankind lieing analo-
gous, evidence arises of the divinity of the religion
of Jesus.

I believe, it would be very easy to prove, that the
Christianity of the cliurch of Rome, and that of ev-
ery other establishment, because they are establish-
ments, are totally destitute of this analogy. The re-
ligion of nature is not capable of establishment, the
religion of Jesus Christ is not capable of establish-
ment: if the religion of any church be capable of
establishment, it is not analogous to that of Scripture,
or that of nature. A very simple example may ex-
plain our meaning. Natural religion requires a man
to pay a mental homage to the Deity, to venerate his
perfections, by adoring and confiding in them. By
what possible means can these pious operations of
the mind be established ? could they be forced, their
nature would be destroyed, and they would cease to
be piety, which is an exercise of judgment and will.
Revealed religion requires man to pay a mental
homage to the Deity through Jesus Christ, to vene-
rate his perfectioniB by adoring and confiding in thera
as Christianity directs ; by repentance, by faith, by
hope, and so on. How is it possible to establish
those sph'ilual acts ? A human establishment requires

XIV PREFACE.

man to pay this Christian mental homage to the De-
ity ^y performing some external ceremony, snppose
bowing to the east. The ceremony, we grant, may
be established : but, the voluntary exercise of the
soul in the performance, which is essential to the
Christianity of the action, who in the world can es-
tablish this? If the religion of Jesus be considered
as consisting of external rites and internal disposi-
tions, the former may be established : but, be it re-
membered, tlie establishment of the exterior not on-
ly does not establish the interior, but the destruction
of the last is previously essential to the establishment
of the first.

No religion can be established without penal sanc-
tions, and all penal sanctions in cases of religion are
persecutions. Before a man can persecute, he must
renounce the generous tolerant dispositions of a
Christian, No religion can be established without
human creeds; and subscription to all human creeds
implies two dispositions contrary to true religion,
and both expressly forbidden by the author of it.
These two dispositions are, love of dominion over
conscience in the imposer, and an abject preference
of slavery in the subscriber. The first usurps the
rights of Christ ; the last swears allegiance to a pre-
tender. The first domineers, and gives laws like a
tyrant ; the last truckles like a vassal. The first
assumes a dominion incompatible with his frailty,
impossible even to his dignity, yea denied to the
dignity of angels ; the last yields a low submission,
inconsistent with his own dignity, and ruinous to that
very religion, which he pretends by this mean tt)

PREFACE. XV

supjX)rt. Jesus Christ does not recjuire, he does
not allow, yea he expressly forbids both these dis-
positions, well knowing, that an allowance of these
would be a suppression of the finest dispositions of
the human soul, and a degrading of revelation be-
neath the religion of nature. If human inventions
have formerly secularized Christianily, and render-
ed such bad dispositions necessary in times of ig-
norance, they ought to be exploded now, a& all
Christians now allow this theory — The Son of God
did not come to redeem one part of mankind to serve
the secular views, and unworthy passions of the
other : but he obtained freedom for both, that both
might serve him without fear in holiness and righteous-
ness all the clays of their lives, Luke i. 74, 75. When
churches reduce this theory to practice, they real-
ize in actual life what otherwise makes only a fine
idea decyphered in books, and by so doing they
adorn their Christianity with the glorious evidence
of analoffv.

Suppose the God of nature should think proper to
reveal a simple system of astronomy, and to require
all mankind to examine and believe this revelation
on pain of his displeasure. Suppose one civil govern-
ment, having examined this revelation, and explain-
ed the sense, in which they understood it, should en-
deavour to establish their explication by temporal
rewards and punishments. Suppose they should re-
quire all their subjects to carry their infants in their
arms to a public school, to answer certain astronomi-
cal interrogatioDS, to be put by a professor of astro-
nomy ; as, in general, Wilt thou, infant of eight days

XVI PREFACE.

old! Wilt tliou be an astronomer? Dost thou re»
nounce all erroneous systems of astronomy ? In par-
ticular, dost thou admit the true Copernican system?
Dost thou believe the revealed explication of this
system ? And dost thou also believe that explication
of this revelation, which certain of our own prede-
cessors in the profession believed, which we, your
masters, and parents, in due obedience, receive? Sup-
pose a proxy required to answer for this infant ; All,
this, I, proxy for this child, do stedfastly believe;
and suppose from this hour the child became a re-
puted astronomer. Suppose yet further, this child
should grow to manhood, and in junior life should
be pressed, on account of Ihe obligation contracted
in his infant state, to subscribe a certain paper called
an astronomical creed, containing, mathematical de-
finitions, astronomical propositions, and so on, and
should be required for certain rewards to examine
and approve, teach and defend this creed, and no
other, without incurring the penalty of expulsion
from all public schools, a deprivation of all honours,
which he might be supposed on other accounts to
merit, an exclusion from all offices of trust, credit,
and profit, in some cases a loss of property, in oth-
ers imprisonment, in others death. In this supposed
case, I aslv, would not the establishment of this sys-
tem be an opeu violation of the doctrine of analogy,
and should I not have a right to reason thus? The
revelation itself is infallible, and the author of it has
given it me to examine : but the establishment of a
given mcanm<j; of it renders examination needless,
and perhaps dangerou>^. The God of nature hap

PREFACE. XVa

given me eyes, inslniments, powers, and inclinations
to use them ; eyes, faculties, and dispositions as good
as those of my ancestors, and instruments better : but
all these advantages, which may be beneficial to me,
if they confirm the truth of the explication, may be
fatal to me, if they lag behind, or ken beyond the
bound of the creed. Nature says, a constellation is
a collection of stars, which in the heavens appear
near to one another. This is a plain simple truth,
I open my eyes, and admit the evidence. Revela-
tion says, each fixt star is a sun, the centre of a sys-
tem, consisting of planets inhabited by intelligent
beings, who possess one sense and two faculties more
than the inhabitants of this globe, and who worship
the most high God in spirit and in truth. 1 cannot
comprehend this whole proposition : but there is no-
thing in it contrary to the nature of things : and I
believe the truth of it on the testimony of the reveal-
er. The established explication of this proposition
is that of Ptolemy. He numbered the stars in the
constellation Bootes, and found them, or supposed
he found them, twenty-three, and this number I am
to examine and approve, teach and defend against
all opponents. What shall 1 say to Tycho, who af-
firms, Bootes contains only eighteen ? Must I exe-
crate Havelius, who makes them fifty-two ? After
all, perhaps Flamstead may be right ; he says there
are fifty-four. Does not this method of teaching as-
tronomy suppose a hundred absurdities? Does it
not imply the imperfection of the revealed system,
the infallibility of Ptolemy, the erroneousness of the
other astronomers, tlie folly of examination, or the.
vol,, jii. 3

XTUl PREFACE.

still greater madness of allowing a conclusion after
a denial of the premises, from which it pretends to
be drawn ? When I was an infant, I am told, I was
treated like a man, now 1 am a man, I am treated
like an infant. I am an astronomer hy proxy. The
plan of God requires faculties, and the exercise of
them ; Ihot of my country exchanges both for quiet
submission. I am, and I am not, a believer of as-
tronomy.

Were it affirmed, that a revelation from heaven
established such a method of maintaining a science
of speculation, reasoning, and practice, every ration-
al creature would have a right to doubt the truth
of such a revelation ; for it would violate the doc-
trine of analogy, by making the Deity inconsistent
w ith himself. But we will pursue this track no fur-
ther; we hope nothing said will be deemed illiberal;
^ve distinguish betw^een a constitution of things, and
many wise and good men, who submit to it, and we
only venture to guess, if they be wise and good men
under such inconveniences, they would be wiser
and better men without them: at all adventures, if
we owe much respect to men, we owe more to truth,.
to inconvertible unchangeable truth.

A second character of a divine revelation is pro-
portion. By proportion I niean relative fitness, and,
when I affirm, a divine revelation must bring along*
with it proportional evidence, I mean to say, it
must appear to be exactly fitted" to those intelligent
creatures, for whose benefit it is intended. In the
former article we required a simUarity between the
iequisiti43ns of God and the faculties of men; in ihw

PREFACE. XIX

we require an exact quantily of requisition com-
mensuiate vvitli tho^e faculties. The former regards
the nature of a revelation; this lias for its object the
limits of it. Were it possible for God, having form-
ed a man only for walking, by a messenger from
heaven to require him to fly, the doctrine of an-
alogy would be violated by this requisition; and
were he to determine a prodigious space, through
which he required him to pass in a given time, were
he to describe an immense distance, and to enjoin
him to move through it with a degree of veloci-
ty impossible to him, the doctrine of proportion,
would be violated ; and the God of revelation would
in both cases be made contradictory to the God of
nature.

The Christian revelation, we presume, answers
all our just expectations on these articles; for all
the truths revealed by it are analogous to the na-
ture of things, and every article in it bears an exact
proportion to the abilities of all those, for whose
benefit it is given. Our Saviour treats of the doc-
trine of proportion in the parable of the talents,
and supposes the Lord to apportion the number of
talents, when he bestows them, and the rewards and
punishments, which he distributes for the use, and.
at>use of them, to the several abilily of each servant.
Matt. XXV. 14. St. Paul depicts the primitive church
in all the beauty of this proportional economy ; the
same God worketh all diversities of operations in all
différences of administrations, dividing to every man se-
mrdi.i as he will, 1 Cor. xii. 5, 6, II. This economy,
he SB,)S, assimilates the Christian church to the hu-

XX PREFACE.

man body, and gives to the one as to the other
strength, symmetry, and beauty, evidently proving
that the author of creation is the author of redemp-
tion, framing both by one uniform rule of analogy
and proportion.

Full of these just notions, we examine that descrip-
tion of revelation, which human creeds exhibit, and
we perceive at once, they are all destitute of propor-
tional evidence. They all consist of multifarious pro-
positions, each of which is considered as essential lo
the whole, and the belief of all essential to an enjoy-
ment of the benefits of Christianity, yea to those of
civil society, in this life, and to a participation of
eternal life in the world to come. In this case the
free gifts of God to all are monopolized by a few, and
sold out to the many at a price, far greater than nine-
tenths of them can pay, and at a price, which the
remaining part ought not to pay, because the donor
has not empowered these salesmen to exact any price,
because by his original grant all are made joint pro-
prietors, and because the payment would be at once
a renunciation of their right to hold by the original
grant, and of their lord's prerogative to bestow.

What can a declaimer mean, when he repeats a
number of propositions, and declares the belief of
them all essential to the salvation of man ? or what
could he reply to one, who should ask him, Which man
do you mean, the man in the stall? Is it Sir Isaac
IVewton : or the man in the aisle 1 Is it Tom Long,
the carrier. God A hnighty, the Creator of both, has
formed these two men with different organs of body,
and different faculties of mind ; he has given them

PREFACE» XXI

different advantages and different opportunities of im-
provino- them, he has placed them in different rela-
tions, and empowered the one to teach what the
other, depend on his belief what wili, is not capable
of learning. Ten thousand Tom Longs go to make
up one Newtonian soul. Is it credible, the God,
who made these two men, who thoroughly knows
them, who is the common parent, the just governor,
and the kind benefactor of both, should require of
men so different equal belief and practice ? Were
such a thing supposeable, how unequal and dispro-
portional, how inadequate and unlike himself must
such a Deity be ! To grasp the terraqueous globe
with a human hand, to make a tulip-cup contain the
ocean, to gather all the light of the universe into one
human eye, to hide the sun in a snuff-box, are the
mighty projects of children's fancies. Is it possible,
requisitions similar to these should proceed from the
only wise God?

Inhere is, we have reason to believe, a certain
portion of spirit, if I may be allowed to speak so,
that constitutes a human soul ; there are infinitely,
different degrees of capability imparted by the Cre-
ator to the souls of mankind; and there is a certain
ratio by necessity of nature between each degree of
intelligence and a given number of ideas, as there is
between a cup capable of containing a given quanti-
ty, and a quantity of matter capable of being con-
tained in it. In certain cases it might serve my in-
terest could the pahn of my hand contain a hogs-
head : but in general my interest is better served by
an inability to contain so much. We apply these

XXll PREFACE.

certain principles to revelation, and we say, God hath
given in the Christian religion an infinite multitude
of ideas ; as in nature he hath created an infinite
multitude of objects, Tliese objects are diversilied
without end, they are of various sizes, colours, and
shapes, and they are capable of innumerable motions,
productive of multifarious effects, and ail placed in
various degrees of perspicuity ; objects of thought in
the Christian religion are exactly similar, there is no
end of their variety, God and all his perfections,
man and all his operations, the being and employ-
ment of superior holy Spirits, the existence and dis-
positions of fallen spirits, the creation and govern-
ment of the whole world of matter, and that of spi-
rit, the influences of God and the obligations of men,
the dissolution of the universe, a resurrection, a
judgment, a heaven, and a hell, all these, placed in
various degrees of perspicuity, are exhibited in reli-
gion to the contemplation of intelligent creatures.
The creatures, who are required to contemplate
these objects, have various degrees of contemplative
ability ; and their duty, and consequently their vir-
tue, which is nothing else but a performance of duty,
consists in applying all their ability to understand as
many of these objects, that is, to form as many ideas
of tliem, as are apportioned to their own degree.
So many oi)jects they are capable of seeing, so ma-
ny objects it is their duty to see. So much of each
object they are capable of comprehending, so nmch
of each object it is their duty to comprehend. So
many emotions they are capable of exercising, so
nianv emotions it is tiieir duty to exercise. So nm-

PREFACE. XXlll

ny ac<s of devotion they can perform, so many Al-
mighty God will reward them for performin», or pun-
ish them for neglectin;^. This I call the doctrine
of religious proportion. Tliis I have a right to ex-
pect to find in a divine revelation, and this I find in
the most splendid manner in Christianity, as it lies in
the Bible, as it was in the first churches, and as it is
in some modern communities. I wish I could ex-
change the word some for all.

This doctrine of proportion would unroot every
human creed in the world, at least it would annihi-
late the imposition of any. Instead of making one
creed for a wliole nation, which; by the way, provides
for only one nation, and consigns over the rest of the
world to the destroyer of mankind; instead of doing
so, there should be as many creeds as creatures ; and
instead of affirming, the belief of three hiuidred pro-
positions is essential to the felirlty of every man in
both worlds, we ought to affirm, the belief of half a
proposition is essential to the salvation of Mary, and
the belief of a whole one to that of John, the belief
of six propositions, or, more properly the examina-
tion of six propositions, is essential to the salvation
of the reverend Edward, and the examination of six-
ty to that of the right reverend Richard ; for, if I
can prove, one has sixty degrees of capacity, anoth-
er six, and another one, I can easily prove, it would
be unjust to require the same exercises of all: and a
champion ascribing such injustice to God would be
no formidable adversary for the pompousness of his
challenge, or tlje caparisons of his horse : his very

XXIV PREFACE.

sword could not conquer, though it might affright
from the field.

The world and revelation, both the work of the
same God, are both constructed on the same princi-
ples ; and were the book of scripture like that of
nature laid open to universal inspection, were all
ideas of temporal rewards and punishments removed
from the study of it, that would come to pass in the
moral world, which has actually happened in the
world of human science, each capacity would find
its own object, and take its own quantum. Newtons
will find stars Avithout penalties, Miltons will be po-
ets, and Lard tiers Christians without rewards. Cal-
vins will contemplate the decrees of God, and Bax-
ters will try to assort them with the spontaneous vo-
litions of men; all, like the celestial bodies, will
roll on in the quiet majesty of simple proportion,
each in his proper sphere shining to the glory of
God the Creator. But alas! We have not so learned
Christ !

Were this doctrine of proportion allowed, three
consequences would follow. First, Subscription to
human creeds, with all their appendages, both penal
and pompous, would roll back into the turbulent
ocean, the ^^ea I mean, from whence they came; the
Bible would remain a placid emanation of wisdom
from God ; and the belief of it a sufficient test of
the obedience of his people. Secondly, Christians
would be freed from the inhuman necessity of execra-
ting one another, and by placing Christianity in be-
lieving in Christ, and not in believing in one another,
jliey would rid revelation of those intolerable abuses.

i*reface: XXV

which are fountains of sorrow to Christians, and
sources of arguments to infidels. Tlsirdly, (oppor-
tunity would be given to believers in Christ to exer-
cise those dispositions, which the present dispropor-
tional division of this common benefit obliges them
to suppress, or conceal. O cruel theology, that
makes it a crime to do what I have neither a right
nor a power to leave undone !

1 call perfection a third necessary character of a
divine revelation. Every production of an intelli-
gent being bears the characters of the intelligence
that produced it, J or as the man is, so is his strength^
Judg. viii. 21. A weak genius produces a work im-
perfect and weak like itself. A wise, good being
produces a work wise and good, and, if his power
be equal to his wisdom and goodness, his work will
resemble himself, and such a degree of wisdom, ani-
mated by an ecjual degree of goodness, and assisted
by an equal degree of power, will produce a work
equally wise, equally beneficial, equally efi'ectual.
The same degrees of goodness and power accom-
panied with only half the degree of wisdojn, will
produce a work as remarkable for a deficiency of
skill as for a redundancy of efficiency and benevo-
lence. Thus the flexibility of the hand may be
known by the writing; the power of penetrating,
and combining in the mind of the physician, may be
known by the feelings of the patient, who has takea
his prescription; and, by parity of reason, the uni-
form perfections of an invisible God may be known
by the uniform perfection of his productions,

YOL, III. 4

XXVI PREFACE.

I perceive, I must not launch into this wide ocean
of the doctrine of perfection, and I will confine my-
self to three characters of imperfection, which may-
serve to explain my meaning. Proposing to obtain
a great end without the use of proper means — the
employing of great means to obtain no valuable end
— and the destroying of the end by the use of the
means employed to obtain it ; are three characters
of imperfection frequently found in frail intelligent
agents : and certainly they can never be attributed
to the great Supreme. A violation of the doctrine
of analogy would argue (iod an unjust being; and
a violation of that of proportion would prove him
an unkind being ; and a violation of this of perfec-
tion would argue him a being void of wisdom. Were
we to suppose him capable of proposing plans im-
possible to be executed, and then punishing his
creatures for not executing them, we should attri-
bute to the best of beings the most odious disposi-
tions of the most infamous of mankind. Heaven
forbid the thought !

The first character of imperfection is proposing to
ohtain a great end without the use of proper means.
To propose a noble end argues a fund of goodness:
but not to propose proper means to obtain it argues
a defect of wisdom. Christianity proposes the
noble end of assimilating man to God! and it em-
ploys proper means of obtaining this end. God
is an intelligent being happy in a perfection of
wisdom ; the gospel assimilates the felicity of hu-
man intelligences to that of the Deity by communi-
cating the ideas of God on certain articles to men

PREFACE. XXVll

God is a bountiful bein»;, happy in a perfection of
goodness ; the gospel assimilates the felicity of man
to that of God by communicating certain benevo-
lent dispositions to its disciples similar to the com-
municative excellencies of God. God is an opera-
tive being happy, in the display of exterior works be-
neficent to his creatures; the gospel felicitates man
by directing and enabling him to perform certain
works beneficent to his fellow-creatures. God con-
descends to propose this noble end, of assimilating
man to himself, to the nalure of mankind, and not
to certain distinctions foreign from the nature of
man, and appendent on exterior circumstances. The
boy, who feeds the farmer's meanest anima!s, the
sailor, who spends his days on the ocean, the miner,
who, secluded from the light of the day, and the
society of his fi^llow-creatures, spends his life in a
subterraneous cavern, as well as the renowned I e-
roes of mankind, are all included in this condescend-
ing benevolent design of God. The gospel proposes
to assimilate all to God : but it proposes such an as-
similation, or, may I say ? such a degree of moral
excellence, as the nature of each can bear, and it
directs to means so proper to obtain this end, and
renders these directions so extremely plain, that the
perfection of the designer shines with the utmost
glory.

I have sometimes imagined a Pagan ship's crew
in a vessel under sail in the wide ocean ; I have sup-
posed not one soul aboard ever to have heard one
word of Christianity ; I have imagined a bird drop-
ping a New-Testament w ritten in tlie language of

XXVIU PREFACE.

the mariners on the upper deck ; I have imagined a
fund of uneducated, unsophisticated good sense in
this company, and I have required of this little
world answers to two questions; first, What end
does this book propose ? The answer is, This book
was written, that we might believe that Jesus is the
Christ, the Son of God, and that believing we might
have life throtigh his name, John xx. 31. I ask se-
condly, what means does this book authorise a foremast
man, who believes, to employ to the rest of the crew
to induce them to believe, that Jesus is the Son of
God, and that believing they also with the foremast
man, may have eternal felicity through his name ?
I dare not answer this question : but I dare venture
to guess, should this foremast man conceal the book
from any of the crew, he would be unlike the God,
who gave it to all ; or should he oblige the cabin-
boy to admit his explication of the book, he would
be unlike the God, who requires the boy to explain
it to himself; and should he require the captain to
enforce his explication by penalties, the captain
ought to reprove his folly for counter-acting the end
of the book, the felicity of all the mariners ; for turn-
ing a message of peace into an engine of faction ;
for employing means inadequate to the end ; and so
for erasing that character of perfection, which the
heavenly donor gave it.

A second character of imperfection is the employing
of great means to obtain no valuable end. Whatever
end the author of Christianity had in view, it is be-
yond a doubt, he hath employed great means to ef-
fect it. To use the language of a prophet, he hath

PREFACE. XXXI

shaken the heavens, and the earth, and the sea, and the
dru land. Has:, ii. 6, 7. When the desire of allnatio7is
came, universal nature felt his approach, and preter-
natural displays of wisdom, power, and goodness,
liave ever attended his steps. The most valuable
ends were answered by his coming. Conviction fol-
lowed his preaching ; and truths, till then shut up
in the counsels of God, were actually put into the
possession of finite minds. A general manumission
followed his meritorious death, and the earth resound-
ed with the praises of a spiritual deliverer, who
had set the sons of bondage free. The laws of his
empire were published, and all his subjects were
happy in obeying them. In his days the righteous
flourished, and on his plan, abundance of peace would
have continued as long as the moon endured, Psal.
IxxiL 7. Plenty of instruction, liberty to examine
it, and peace in obeying it, these were ends worthy
of the great means used to obtain them.

Let us for a moment suppose a subversion of the
seventy-second psalm, from whence I have borrow-
ed these ideas ; let us imagine the kings of Tarshish
and of the isles bringing presents, not to express their
hoinage to Christ: but to purchase that dominion
over tlie consciences of mankind, which belongs to
Jesus Clirist ; let us suppose the boundless wisdom
of tiie gospel, and the innumerable ideas of inspired
men concerning it, shrivelled up into the narrow
compass of one human creed ; let us suppose liberty
of thought taken away; and the peace of the world
interrupted by the introduction and support of bold
usurpations, dry ceremonies, cant plirases, and pue-

XXX PREFACE.

rile inventions ; in this supposed case, tbe history of
great means remains, the worthy ends to be answer-
ed by them are taken away, and they, wlio should
thus deprive mankind of the end of the sacred code,
would chart^e themselves with the necessary obliga-
tion of accounting for this character of imperfec-
tion. Ye prophets, and apostles! ye ambassadors
of Christ ! How do ye say. We are wise, and the law
of the Lord is with us '! Lo ! certainly in vain made
he it, the pen of the scribes is in vain! Jer. viii. 8.
Precarious wisdom, that must not be questioned!
useless books, which must not be examined! vain le-
gislation, that either cannot be obeyed, or ruins him
who obeys it!

All the ends, that can be obtained by human mo-
difications of divine revelation, can never compen-
sate for the loss of that dignity, which the perfection
of the system, as God gave it, acquires to him ; nor
can it indemnify man for the loss of that spontanei-
ty, which is the essence of every effort, tliat merits
the name of human, and without which virtue itself
is notliing but a name. Must we destroy the man
to make the Christian ! What is there in a scholastic
honour, what in an ecclesiastical emolument, what in
an archiépiscopal throne, to indemnify for these loss-
es ! Jesus Christ gave his life a ransom for men, not
to empower them to enjoy these momentary distinc-
tions; these are far inferior to the noble ends of his
coming : the honour of God and the gospel at large ;
the disinterested exercise of mental abilities, assimi-
lating the free-born soul to its benevolent God; a
copartnership with Christ in promoting the universal

PREFACE. XXXI

felicity of all mankind ; these, these are ends of re-
ligion worthy of the blood of Jesus, and deserving
the sacrifice of whatever is called great among men.

Thirdly, The destrvction of the end hy the use of the
menns employed to obtain it, is another character of
imperfection. St. Paul calls Christianity wiiti/, Eph.
iv. 3, &c. He denominates it the vnity of the Spirit,
on account of its auti or, object, and end. God the
supreme Spirit, is the author of it, the spirits, or
souls of men are the object, and the spirituality of hu-
man souls, that is, the perfection of which finite spir-
its are capable, is the end of it. The gospel pro-
poses the re-union of men divided by sin, first to
God, and then to one another, and, in order to effect
it, reveals a religion, which teaches one God, one me-
diator between God and men, the man Christ Jesus, one
rule of faith, one object of hope, 1 Tim. ii. 5. and,
lest we should imagine this revelation to admit of
no variety, we are told, Grace is given to every one
according to the proportional measure of the gift of
Christianity. Eacli believer is therefore exhorted
to speak the truth in love, to ivalk nith cdl lowliness,
meekness and long suffering, and to forbear anotl.-er m
love. Here is a character of perfection, for these
means employed to unite mankind are productive of
union, the end of the means.

Should men take up the gospel in this simplicity ;
and, accommodating it to their own itnaginary supe-
rior wisdom, or to their own secular purposes, slould
they explain this union so as to suit their designs,
and employ means to produce it ; and should they
denominate their system Ciuistianity, it would cer-

XXXll PREFACE.

tainly be, in spile of its name, a Christianity marked
witli the imperfection of its authors; for in the
Christian religion, in the thin^ itseli, and not in its
appellation, shines the glorious character of perfec-
tion.

The Christian religion unites mankind. By what
common bond does it propose to do so ? By love.
This is a bond of perfecincss, a most perfect bond.
This is practicable, and productive of every desira-
ble end, and the more we study human nature, the
more fully shall we be convinced, that we cannot
imagine any religion to do more, nor need we de-
sire more, for this answers every end of being reli-
gious. Had Jesus Christ formed his church on a
sentimental plan, he must have employed many means,
which he has not employed, and he must have omit-
ted many directions, which he has given. One of
his means of uniting mankind is contained in this di-
rection. Search the scriptures, and call no man your
master vpon earth; that is to say, exercise your very
difïérent abilities, assisted by very difierent de-
grees of aid, in periods of very different duration,
and form your own notions of the doctrines contain-
ed in the scriptures. Is not this injunction destruc-
tive of a sentimental union ? Place ten thousand
spectators in several circles around a statue erected
on a spacious plain, bid some look at it through mag-
nifying glasses, others through common spectacles,
some with keen naked eyes, others with weak dis-
eased eyes, each on a point of each circle different
from that where another stands, and all receivings
the picture of tlie object in the eye by different re-

PREFACE. XXXllî

riections and refractions of the rays of light, and say,
will not a command to look destroy the idea of sen-
timental union ; and, if the establishment of an exact
union of sentiment be the end, will not looking, the
mean appointed to obtain it, actually destroy it, and
would not such a projector of uniformity mark his
system with imperfection ?

Had Jesus Christ formed his Church on the plan
of a ceremonial union, or on that of a professional un-
ion, it is easy to see, the same reasoning might he-
applied, the laws of such a legislator would coun-
teract and destroy one another, and a s} stem so un-
connected would discover the imperfection of its au-
thor, and provide for the ruin of itself.

These principles being allowed, we proceed to
examine the doctrines of Christianity, as they are
presented to an inquisitive man, entirely at liberty
to choose his religion, by our different churches in
their several creeds. The church of Rome lays be-
fore me the decisions of the council of Trent ; tho
Lutheran church the confession of Augsburg: One
nation gives me one account of Christianity, anoth-
er a different account of it, a third contradicts th&
other two, and no two creeds agree. The difference
of these systems obliges me to allow, they could not
all proceed from any one person, and much less
could they all proceed from such a person, as all
Christians affirm Jesus Christ to be. I am driven,
then, to examine his account of his own religion
contained in the allowed standard book, to which
they all appeal, and here I find, or think I find, a
right of reduction, that removes all those suspi.

VOL. iir. 5

XXXIV PREFACE.

cions, which variety in human creeds had excited
in my mind concernin<^ the truth of Christianity.

The doctrines of Christianity, I presume to guess,
according to the usual sense of the phrase, are divis-
ible into two classes. The first contains the princi-
pal truths, the pure genuine theology of Jesus Christ,
essential to the system, and in which all Christians
in our various communities agree. The other class
consists of those less important propositions, which
are meant to serve as explications of the principal
truths. Tiie first is the matter of our holy religion,
tlie last is our conception of the manner of its ope-
ration. In the first we all agree, in the last our be-
nevolent religion, constructed on principles of anal-
ogy, proportion, and perfection, both enjoins and
empowers us to agree to differ. The first is the
light of the world, the last our sentiments on its na-
ture, or our distribution of its effects.

In general each church calls its own creed a sys-
tem of Christianity, a body of Christian doctrine, and
perhaps not improperly : but then each divine ought
to distinguish that part of his system, which is pure
revelation, and so stands confessedly the doctrine of
Jesus Christ, from tliat otlier part, which is human
explication, and so may be either true or false, clear
or obscure, presumptive or demonstrative, according
to the abilities of the explainer, who compiled the
creed. Without this distinction, we may incorpo-
rate all our opinions with the infallible revelations
of heaven, we may imagine each article of our be-
lief essential to Christianity itself, we may subjoin a
human codicil to a divine testament, and attribute

PREFACE. XXXV

equal aufheiiticity to both, we may account a pro-
position confirmed by a synodical seal as fully au-
thenticated as a truth confirmed by an apostolical mir-
acle, and so we may bring ourselves to rank a con-
scientious disciple of Christ, who denies the necessi-
ty of episcopal ordination, with a brazen disciple of
the devil, wlio denies the truth of revelation, and
pretends to doubt the being of a God.

But here, I feel again the force of that observa-
tion, with which this preface begins. How few,
comparatively, will allow, that such a reduction of
a large system to a very small number of clear, in-
disputable, essential first principles, will serve the
cause of Christianity! How many will pretend to
think such a reduction dangerous to thirty-five out
of thirty-nine articles of faith ! How many will con-
found a denial of the essentiality (so to speak,) of a
proposition, with a denial of the truth of it! How
many will go further still, and execrate the latitudi-
narian, who presumes in this manner to su])vert
Christianity itself! I rejoice in prospect of that day^
when God shall judge the seer els of men by Jesus Christ
according to his gospel, Rom. ii. 16. when we shall
stand not at the tribunal of human prejudices and
passions, but at the just bar of a clement God. Here,
were I only concerned, I would rest, and my an-
swer to all complainants should be a respectful si-
lence before their oracles of reason and religion : but
alas! I have nine children, and my ambition is (if it
be not an unpardonable presumption to compare in-
sects with angels,) my ambition is to engage them to
ireat a spirit of intolerance, as Hamilcar taught Han^

XXXVl PREFACE.

nibal to treat tLe old Roman spirit of universal do-
minion. The enthusiastic Carthaginian parent go-
ing to offer a sacrifice to Jupiter for the success of
an intended war, took with him his little son Hanni-
bal, then only nine years of age, and eager to ac-
company his father, led him to the altar, made him
lay his little hand on the sacrifice, and swear, that
he would never be in friendship with the Romany
We may sanctify this thought by transferring it to
other objects, and, while we sing in the church glo-
ry to God in the highest, vow perpetual peace with
all mankind, and reject all weapons except those,
which are spiritual, we may, we must declare war
against a spirit of intolerance from generation to ge-
neration. Thus Moses wrote a memorial in a book,
rehearsed it in the ears of Joshua, built an altar, called
the name of it Jehovah my banner, and said, The Lord
hath sworn, that the Loj'd will have war with Amaick
from generation to generationy Exod. xvii. 14 — 16.

We are neither going to contrast human creeds
■with one another, nor with the bible ; we are not go-
ing to affirm or deny any propositions contained in
them ; we only design to prove, that all consist of
human explications as well as divine revelations, and
consecjuenlly, that all are not of equal importance,
nor ought any to be imposed upon the disciples of
Christ, either by those who are not disciples of the
Son of God, or by those who are. The subject is
delicate and difficult, not through any intricacy in
itself, but tlnough a certain infelicity of the times.
An error on the one side may be fatal to revelation,
hy alluring us to sacrifice the pure doctrines of re-

PREFACE. XXXVl

ligion to a blind benevolence ; and on the other an
error may be fatal to religion itself by inducing us to
make it a patron of intolerance. We repeat it again,
a system of Christian doctrine, is the object of Chris-
tian liberty ; the articles, which compose a Imman
system of Christian doctrine are divisible into the
two classes of doctrines and explications ; the first we
attribute to Christ, and call Christian doctrines, the
last to some of his disciples^ and these we call human
explications; the first ore true, the last ?nai/ he so;
the first execrate intolerance, the last cannot be sup-
ported without the spirit of it. I will endeavour to
explain my meaning by an example.

Every believer of revelation allows the authenti-
city of this passage of holy Scripture, God so loved
the ivorld, that he gave his only begotten Son, that who-
soever helieveth in him should not perish : hut have ev-
erlasting life, John iii. 16. If we cast this into pro-
positional form, it will afford as many propositions
as it contains ideas. Each idea clearly contained in
the text I call an idea of Jesus Christ, a Cliristian
sentiment, a truth of revelation, in a word, a Chris-
tian doctrine. Each of these ideas of the text in
forming itself into a proposition will naturally asso-
ciate with itself a few other ideas of the expletive
kind, these I call secondary ideas in distinction from
the first, which I call primary ; or, in plainer style,
ideas clearly of the text 1 name Christian doctrines,
or doctrines of Christ, and all the rest I call human
explications of these doctrines; they may be Chris-
tian, they may not; for I am not sure, that the next
idea, which always follows a first in my mind, wa$

XXXV 111 PREFACE.

the next idea to the first in the mind of Jesus Christ;
the first is certainly his, he declares it, the second
might be his : but as he is silent, I can say nothing
certain; where he stops, my infallibility ends, and
my uncertain reason begins.

The following propositions are evidently in the
text, and consequently they are Christian doctrines
emanating from the author of Christianity, and paus-
ing to be examined before the intelligent powers of
his creatures. — There is an everlasting life, a future
state of eternal happiness — ^the mediation of the only
hegoften Son of God is necessary to men's enjoyment
of eternal happiness — helieving in Christ is essential
to a participation of eternal felicity — every believer
in Christ shall have everlasting life — unbelievers shall
perish — all the blessings of Christianity orginate in
God, display his love, and are given to the world.
These, methinks, we may venture to call primary
ideas of Christianity, genuine truths of revelation:
but each doctrine will give occasion to many ques-
tions, and although différent expositors will agree
in the matter of each proposition, they will conjec-
ture very differently concerning the manner of its
operation.

One disciple of Christ, whom we call Richard,
having read tlîis text, having exercised his thoughts
on the meaning of it, and having arranged them in
the prepositional form now mentioned, if he would
convince another disciple, whom we name Robert,
of tlie truth of any one of his propositions, would be
obliged to unfold his own train of thinking, which
consists of an associated concatenation of ideas, some

PREFACE. XXXIK

of which are primary ideas of Jesus Christ, and oth-
ers secondary notions of his own, additions, perhaps
of his wisdom, perhaps of his folly, perhaps of both :
but all, hovvev'^er, intended to explicate his notion of
the text, and to facilitate the evidence of his notion
to his brother. Robert admits the proposition : but
not exactly in Richard's sense. In this case, we as-
sort ideas, we take what both allow to be the origin-
al ideas of our common Lord, and we reckon thus,
Here are nine ideas in this proposition, numbers one,
three, six, nine, genuine, primary ideas of Christ;
numbers two, four, five, secondary ideas of Richard;
numbers seven, eight, secondary ideas of Robert;
the first constitute a divine doctrine, the last a hu-
man explication ; the first forms one divine object,
the last two human notions of its mode of existence,
manner of operation, or soînething similar: but, be
each what it may, it is human explication, and nei-
ther synod nor senate can make it more.

No divine will dispute the truth of this proposition,
God gave Jesus Christ to believers ; for it is demon-
strably in the text. To this, therefore, Beza and
Zanchy, Melancthon and Luther, Calvin and Armi-
nius, Baxter and Crisp agree, all allowing it a Chris-
tian doctrine : but, each associating with tlie idea of
gift other ideas of time, place, relation, condition and
so on, explains the doctrine so as to contain all his
own additional ideas.

One class of expositors take the idea of timey and

by it explain the proposition. God and believers,

says one, are to be considered contemplatively he-

jore the creation in the light of Creator and creatures,

Xl PREFACE.

abstracted from all moral considerations whatever ;
then God united Christ to his church in the pure mass
of creatureship, without the contemplation of Adam's
fall. Another affirms, God sjave a Saviour to men
in design before the existence of creatures: but in
full contemplation, however, of the misery induced
by the fall. A third says, God gave Christ to believ-
ers, not in purpose before the fall : but in promise
immediately after it. A fourth adds, God gives
Christ to believers on their believing, by putting them
in possession of the benefits of Christianity. In all
these systems, the ideas of God, Christ, believers,
and gift, remain the pure genuine ideas of the text ;
and the association of time distinguisheth and vari-
eth the systems.

A second class of expositors take the idea of rela-
tion, and one affirms, (iod and believers are to be
considered in the relative liglit of governor and sub-
jects, the characters of a perfect government are dis-
cernible in the giving of a Saviour, justice vindicates
the honour of government by punishing some, mer-
cy displays the benefit of government by pardoning
others, and royal prerogative both disculpâtes and
elevates the guilty ; however, as the governor is a
God, he retains and displays his absolute right of
dispensing hh favours as he pleases. A second says,
God and believers are to be considered in the light
of parent and children, and Christ is not given to be-
lievers according to mere maxims of exact govern-
ment: but he is bestowed by God, the common Fa-
ther, impartially on all his cliikhen. A third says,
God and believers axe to be considered in tlie light

PREFACE. Xli

of master and servants, and God rewards the imper-
fect services of liis creatures witli the ricli benefits
of Christianity. A fourth considers God and believ-
ers in the relation of King and consorty and say, God
gave Christianity as an inalienable dowry to his
chosen associate. In all these systems, God, Christ,
believers, and gift remain, the pure genuine ideas of
the text; and the association of the idea of relation
distinguishes and vaiies the systems.

In general, we form the ideas of the Supreme Be-
ing, and we think, such a being ought to act so and
so, and therefore we conclude he does act so and so.
God gives Christ to believers conditionally, says one,
for so it becomes a holy Being to bestow all his gifts.
God gives Christ unconditionally, says another; for
so it becomes a merciful being to bestow his gifts on
the miserable. I repeat it again, opposite as these
may appear, they both retain the notions of the same
God, the same Jesus, the same believers, the same
giving: but an idea concerning the fittest may of be-
stowing the gift distinguishes and varies the sys-
tems. I call it the same giving, because all di-
vines, even they, who go most into a scheme of con-
ditional salvation, allow, that Christ is a blessing
infinitely beyond all that is due to the conditions
which they perform in order to their enjoyment of
him.

Let us for a moment suppose, that this proposi-
tion, God gives Clirist to believers, is the whole of
revelation on this subject. A divine, who should af-
firm, that his ideas of time, relation, and condition
were necessarily contained in this scripture ; that his

VOL, lU. 6

Xlii PREFACE.

whole thesis was a doctrine of Christianity ; and that
the belief of it was essential to salvation ; would af-
firm the tnost palpable absurdities ; tor, although the
proposition does say, Christ is God's gift to believers,
yet it does neither say, when God bestowed this gift,
nor ivhy he bestowed it, nor that a precise knowl-
edge of the mode of donation is essentially requisite
to salvation. That God gave the world a Saviour
in the person of Jesus is a fact affirmed by Christ in
this proposition, and therefore a Christian doctrine.
That he made the donation absolutely or condition-
ally, before the fall or after it, reversibly or irrevo-
cably, the proposition doth not affirm; and there-
fore every proposition including any of these ideas
is an article of belief containing a Christian doctrine
and an human explication, and consequently it lies
before an examiner in different degrees of evidence
and importance.

Suppose a man were required to believe this pro-
position, God gave Jesus to believers absolutely, or
this, God gave Jesus to believers conditionally ; it is
not impossible, the whole proposition might be prov-
ed original, genuine, primary doctrine of Jesus
Christ. Our proposition in this text could not
prove it, and were this the whole of our informa-
tion on this article, conditionality and unconditional-
ity would be human explications: but, if Christ
have given us in any other part of revelation, more
instruction on this subject ; if he any where affirm,
either that he was given on certain conditions to be
performed by believers, or that he was not given so,
then indeed we may associate the ideas of one iexi

PREFACE. XÎiii

with those of another, and so form of the whole a
genuine Christian doctrine.

When we have thus selected the instructions of
our Divine Master from the opinions of our fellow-
pupils, we should suppose, these questions would
naturally arise, Is a belief of all the doctrines of
Christ essential to salvation? If not, which are the
essential truths? If the parable of the talents be al-
lowed a part of his doctrine, and if the doctrine of
proportion taught in that parable be true, it should
seem, the belief of Christian doctrines must be pro-
portioned to exterior evidence and interior ability ;
and on these principles, should a congregation of
five hundred Christians put these questions, they
must receive five hundred different answers. Who is
sufficient for these things! Let us renounce our incli-
nation to damn our fellow-creatures. Let us excite
all to faith and repentance, and let us leave the deci-
sion of their destiny to Almighty God. When Christ
Cometh he mil tell us all things^ John iv. 25. till then
let us wait, lest we should scaiier Jtre-brands, arrows,
and deathy and make the hearts of the righteous sad,
whom the Lord hath not made sad. Pro v. xxvi. 18, 19.
Ezek. xii. 23, How many doctrines are essential to
salvation, seems to me exactly such a question, as
How much food is essential to animal life?

We will venture to go a step further. Were we
as capable of determining the exact ratio between
any particular mind and a given number of ideas as
we are of determining how many feet of water a ves-
sel of a given burden must draw; and were we able
so to determine how much faith in how many doc-

Xliv PREFACE.

trines was essential to the holiness, and so to the hap-
piness of such a soul ; we shall not then entertain a
vain notion of exacting by force these rights of God
of his creature. For, first, the same proportion,
which renders a certain number of ideas as essential
to the happiness of an intelligent mind, renders this
number of ideas so clear, that they establish them-
selves and need no imposition. Secondly, The na-
ture of faith does not admit of imposition ; it signi-
fies nothing to say. Kings command it ; if angels
commanded it, they would require an impossibility,
and exact that of me, which they themselves could
not perform. Thirdly, God has appointed no means
to enforce belief, he has nominated no vicegerents
to do this, he has expressly forbidden the attempt.
Fourthly, The means that one man must employ to
impose his creed on another, are all nefarious, and
damn a sinner to make a saint. Fifthly, Imposition
of human creeds has produced so much mischief in
the world, so many divisions among Christians, and
so many execrable actions, attended with no one
good end to religion, that the repetition of this crime
would argue a soul infested with the grossest ignor-
ance, or the most stubborn obstinacy imaginable.
Sixthly, Dominion over conscience is that part of
God's empire, of which he is most jealous. The im-
position of a human creed is a third action, and be-
fore any man can perform it, he must do two other
exploits, he must usurp the throne, and claiin the
glave. How many more reasons might be added!
From a cool examination of the nature of God — the
îialure of man — the nature of Ciiristianity— the na~

PREFACE. Xlv

ture of all powers within the compass of human
thoucrht to employ — the history of past times — the
state of the present — in a word, of every idea, that
belongs to the imposition of a human creed, we ven-
ture to affirm, the attempt is irrational, unscriptural,
impracticable, impossible. Creed is belief, and the
production of belief by penal sanction neither is, nor
was, nor is to come. The project never entered the
mind of a professor of any science, except that of
theology. It is higli time, theologists should ex-
plode it. The glorious pretence of establishing by
force implicit belief should be left to the little tyrant
of a country school ; let him lay down dry docu-
ments, gird false rul< s close about other men's sons,
lash docility into vanity, stupidity or madness, and
justify his violence by spluttering. Sic voloy sic jubeo,
stat pro ratione voluntas.

AVere Christians sincere in their professions of mo-
deration, candour, and love, they would settle this
preliminary article of imposition, and, this given up,
there would be nothing else to dispute. Our objec-
tions lie neither against surplice nor service-book:
but against the imposition of them. Let one party
of Christians worsliip God as their consciences di-
rect : but let other parties forfeit nothing for doing
the same. It may appear conjectural : but it is sin-
cerely true, tlieological war is the most futile and
expensive contest, theological peace the cheapest ac-
quisition in the world.

Although the distinction of a divine revelation
from a hujian explication is just and necessary, al-
though the piiiiciplts of analogy, proportion, and

Xlvi PREFACE.

perfection, are undeniable, and although, consider-
ed as a theory, the nature and necessity of universal
toleration will be allowed to be as clear and demon-
strative as possible, yet, we are well aware, the al-
lowance of these articles in all their fair, just, neces-
sary consequences would be so inimical to many dis-
positions, and so efTectually subversive of so many
selfish interested systems, that we entertain no hopes
of ever seeing the theory generally reduced to prac-
tice. Heaven may exhibit a scene of universal
love, and it is glorious to Christianity to propose it ;
it is an idea replete with extatick joy, and, thanks
be to God, it is more than an idea, it is a law in ma-
ny Christian churches, alas ! little known, and less
imitated bv the rest of their brethren. There is a
remnant of Jacob in the midst of many jieople, as a
dew from the Lord, as the showers upon the grass, that
tarrieth not for man, nor waitelh for the sons of meny
Micah V. 7. These may cheerfully adopt the pro-
phet's exultation, Rejoice not against me, O mine en-
emy ! If I fall, 1 shall arise ; when I sit in darkness
the Lord shall be a light unto me, he will bring me
forth to the light, and I shall behold his righteousness^
chap. vii. 8. In the day that my îvalls are to be built,
in that day shall human rfecree.v concerning conscience
he far removed, ver. 1 1 .

On these general principles the sermons in this
volume are selected, and on these the reader will at
once perceive why it does not contain the whole sys-
tem of any one subscriber, or the whole system of
the author. Each contains primary truths, which all
allow, and secondary explication;?, which some be-

PREFACE. Xlvii

lieve, which others doubt, and which some deny. I
have not been able to form the volume wholly on
this plan : but I have endeavoured to approach it as
nearly as my materials would permit.

The first sermon is introductory, and exhibits Je-
sus Christ on the throne in the Christian church,
solely vested with legislative and executive power,
prohibiting the exercise of either in cases of religion
and conscience to all mankind. The twelve follow-
ing sermons propose four objects to our contempla-
tion, as Christianity represents them. The first is
man, in liis natural dignity, his providential appoint-
ment, and his moral inability. The second is Jesus
Christ mediating between God and men, and open-
ing by what he did or suffered our access to immor-
tal felicity. The sermon on the dignity of our Lord,
in this part, will be considered by some as a princi-
pal essential doctrine, while others will account it
Mr. Saurin's explication of a doctrine of eneflhble
dignity, which they allow : but which they explain
in another manner. The third object proposed is
the mode of participating the benefits of Christ's me-
diation, as faith, repentance, ands o on. The fourth
consists of motive objects of Christianhy ; so I venture
to call the Christian doctrines of judgment, heaven,
and hell, belief of which gives animation and energy
to action. The last sermon is recapitulatory, and
proves, that variety is compatible with uniformity,
yea, that uniformity necessarily produceth variety.
When I call this volume, Sermons on the principal
doctrines of Christianity, I mean to affirm, it con-
tains a general view of the most obvious, and the

Xlviii PREFACE.

least disputable articles of Christian theology, ac-
cording to the notions of the French reformed
churches.

I have only to add my sincere prayers to the God
of all grace, that he may enable us all to put on tiiis
armour of God, that we may be able to withstand in
this evil day, and, having done all, to stand; for we
wrestle against the rulers of the darkness of this world,
against spiritual wickedness in high places, Eph. vi. 11,
12, ]3. May he grant, that we henceforth be no more
children, tossed to and fro, and carried about with eve-
ry wind of doctrine, by the sleight of men, andcunning
craftiness, whereby they lie in wait to deceive, Eph. iv.
14, 15. Speaking the truth in love, may we grow
up into him in all things, who is the head, even Christ,
to whom alone be dominion over conscience, for ever
and ever ! Amen.

Chesterton, \ "R TJ

July 10, 1/77. i

CONTENTS

OF THE

THIRD VOLUME.

SERMON I.

The Sovereignty of Jesus Christ in the Cliurch.'
Romans xiv. 7, 8,

Page 49

VOL. nr.

SERMON II.

Tlie Equality of Mankind.
Proverbs xxii. 2.

SERMON III.

The Worth of the SouL
Matthew xvi. 26,

SERMON ly.

Real Liberty.
John viii. 36.

*6

n

101

137

CONTENTS.

SERMOIN V.

The Divinity of Jesus Christ.

Revelation v. 11, 12, 13, 14.

Page 16^

SERMON yi.

Christ the Substance of the ancient SacrificeF
of the Law.

Hebrews x. 5, 6, 7.

SERMON VII.

The Efficacy of the Death of Christ.
2 Corinthians v. 14, 15.

SERMON VIIL

The Life of Faith.
Habakkuk ii. 4.

SERMON IX.

Repentance.
2 Corinthians vii. 10.

20^

237

267

29T

Page 329

CONTENTS.

SERMON X.

Assurance.
Romans Tiii. 38, 39.

SERMON XI.

Judgment.
Hebrews ix. 27.

SERMON XII.

Heaven.
1 John iii. 2.

SERMON XIII.

Hell.

Revelation xiv. 11.

SERMON XIY.

The Uniformity of God in his Government.
Hebrews xiii. 8.

365

389

419

455

SERMON I.

The Sovereignty of JESUS CHRIST in the Church.

Romans xiv. 7, 8.

None of us liveth to himself and no man dieth to hiiffr
self. For^ whether we live, 7ve live unto the Lord:
or, whether we die, we die unto the Lord: whether
we live therefore or die, we are the Lord's.

J. HESE words are a general maxim, which St.
Paul lays down for the decision of a particular con-
troversy. We cannot well enter into the apostle's
meaning, unless we understand the particular sub-
ject, which led him to express himself in this man-
ner. Our first refieclions, therefore, will tend to
explain tl.e subject; and afterward we will extend
our meditations to greater objects. We will attend
to the text in tliat point of view% in which those
Christians are most interested, who have repeatedly
engaged to devote themselves wholly to Jesus Christ;
to consecrate to him through life, and to commit to
him at death, not only with submission, but also with
joy, those souls, over which he hath acquired the no-
blest right. Thus shall we verify, in the most pure
and elevated of all senses, this saying of the Apostle;

TOL, HI'. 7

50 The Sovereignly of Jesus Christ in the Church,

none of us liveth io himself^ and no man dieth to him-
self For, whether ne live, ne live unto the Lord ; or^
whether ne die, we die unto the Lord: whether we live
therefore or die, we are the Lord's.

St. Paul proposeth in the text, and in some of the
preceding and following verses, to establish the doc-
trine of toleration. By toleration, we mean, that
disposition of a Christian, which on a principle of
benevolence, inclines him to hold communion with
a man, who through weakness of mind, mixeth with
the truths of religion some errors, that are not entire-
ly incompatible with it ; and with the new testament
worship some ceremonies, which are unsuitable to its
elevation and simplicity, but which, however, do not
destroy its essence.

Retain every part of this definition, for each is es-
sential to the subject defined. I say, that he, who
exerciseth toleration, acts on a principle of benevo-
lence ; for were he to act on a principle of indo-
lence, or of contempt for religion, his disposition
of mind, far from being a virtue worthy of praise,
would be a vice fit only for execration. Toleration,
I say, is to be exercised toAvards him only vvlio errs
through jvcakmss of mind; for he, who persists in
his error through arrogance, and for the sake of rend-
ing the church, deserves rigorous punishment. I
say, further, that he, who exerciseth toleration, doth
not confine himself to praying for him who is the ob-
ject of it, and to endeavouring to reclaim him, he pro-
ceeds further, and holds communion with him; that is
to say, he assists at the same religious exercises, and
partakes of the Lord's supper at the same table.

The Sovereignty of Jesus Christ in the Church. 51

Without this communion, can we consider him whom
we pretend to tolerate, as a brother in the sense of
St. Paul ? I add, finally, erroneous sentiments which
are tolerated, must be coinpatible with the great truths
of religion ; and observances, which are tolerated,
must not destroy the essence of evangelical worship, al-
though they are incongruous with its simplicity and
glory. How can I assist in a service, which, in my
opinion, is an insult on the God whom I adore ? How
can I approach the table of the Lord with a man»
who rejects all the mysteries, which God exhibits
there ? and so of the rest. Retain, then, all the parts
of this definition, and you will form a just notion of
toleration.

Tliis moderation, always necessary among Chris-
tians, was padicularly so in the primitive ages of
Christianity. The first Churches were composed of
two sorts of proselytes ; some of them were born of
Jewish parents, and had been educated in Judaism,
others were converted from paganism; and both,
generally speaking, after they had embraced Chris-
tianity preserved some traces of the religions which
they had renounced. Some of them retained scru-
ples, from which just notions of Christian liberty, it
should seem, might have freed them. They durst
not eat some foods which God gave for the nourish-
ment of mankind, I mean, the flesh of animals, and
t( ey ate only herbs. They set apart certain days for
devotional exercises : not from that wise motive,
wiiich ought to engage every rational man to take a
poition of his life from the tumult of the world, in
order to consecrate it to the service of his Creator :

52 The Sovereignty of Jesus Christ in the Chnrch.

but from I know not what notion of pre-eminence,
which they attributed to some days above others.
Thus far all are agreed in regard to the design of St.
Paul in the text.

Nor is there any difficulty in determining which
of the two orders of Christians of whom we spoke,
St. Paul considers as an object of toleration ; wheth-
er that class, which came from the gentiles, or that,
which came from the Jews. It is plain, the last is
intended. Every body knows that the law of Mo-
ses ordained a great number of feasts under the pe-
nalty of ti e great anathema. It was very natural
for the converted Jews to retain a fear of incurring
that penalty, which followed the infraction of those
laws, and to carry their veneration for those festivals
too far.

There was one whole sect among the .Tews, that
abstained entirely from the flesh of animals; they
were the Essenes. Josephus expressly affirms this,
and Philo assures us, that their tables were free from
every thing, that had blood, and were s-erved with
only bread, salt and hyssop. As the Essenes pro-
fessed a severity of manners, which had some like-
ness to the morality of Jesus Christ, it is probable,
many of them embraced Christianity, and in it inter-
wove a part of the peculiarities of their own sect.

I do not think, however, that St. Paul had any par-
ticular view to the Essenes, at least, we are not oblig-
ed to suppose, that his views were confined to them.
All the woiki know, that Jews have an aversion
to l>lo(>d, A Jew, exact in his religion, does not eat
flesii novv-a-da> s with Ciuistians, lest the latter should

The Sovereignty of Jesus Christ in the Church. 53

not have taken sufficient care to discharge the blood.
When, therefore, St. Paul describes converted Jews
by their scrupulosity in regard to the eating of blood,
he does not speak of what they did in their own fa-
milies, but of what tliey practised, when they were
invited to a convivial repast with people, who
thought themselves free from the prohibition of eat-
ing blood, whether they were Gentiles yet involved
in the darkness of paganism, or Gentile converts to
Christianity. Thus far our subject is free from diffi-
culty.

The difficulty lies in the connexion of the maxim
in the text with the end, which St. Paul proposeth in
establishing it. What relation is there between
Christian toleration and this maxim, None of us liv-
eth to himself and no man dieth to himself/ How dotli
it follow from this principle, whether we live^ we live
unto the Lord, or, whether we die, we die unto the Lordy
how doth it follow from this principle, that we ought
to tolerate those, who through the weakness of their
minds, mix some errors with the grand truths of
Christianity, and with the New Testament worship
some ceremonies, which obscure its simplicity, and
debase its glory ?

The solution lies in the connexion of the text
with the foregoing verses, and particularly Avith the
fourth verse, who art thou, that judgest another man's
servant ? To judge in this place does not signify to
discern, l^ut to condemn. The word lias this meaning
in a hundred passages of the New Testament. I con-
fine myself to one passage for example. If we woidd
judge ourselves, we should not he judged, 1 Cor. xi. 31.

54 The Sovereignty of Jesus" Christ in the Church,

that is to say, if we would condeinn ourselves at the
tribunal of repentance, after we have parlaken un-
worthily of the Lord's supper, we should not be con-
demned at the tribunal of divine justice. In like
manner, ivho art thou, that judgest another man's ser-
vant / is as much as to say, nho art thou that con-
demnest? St. Paul meant to make the Christians of
Rome understand, that it belonged only to the sove-
reign of the church to absolve or to condemn, as he
saw fit.

But who is the supreme head of the church? Je-
sus Christ ; Jesus Christ, who, with his Father, is
over all, God blessed forever, Rom. ix. 5. Jesus
Clu'ist, by dying for the church, acquired this supre-
macy, and in virtue of it all true Christians render
him the homage of adoration. All this is clearly ex-
pressed by our apostle, and gives us an occasion to
treat of one of the most abstruse points of Christian
theology.

That Jesus Christ is the supreme head of the
church, according to the doctrine of St. Paul, is ex-
pressed by the apostle in the most clear and explicit
manner; for after he hath said, in the words of the
text, whether we live or die, we are the Lord's, he adds
immediately, /or to this end Christ both died, and rose,
and revived^ that he might be Lord both of the dead
and living.

Tliat this Jesus, ivhose, tlie apostle says, we are, is
God, the apostle does not permit us to doubt; for
he confounds the expressions to eat to the Lord, and
to give God thanks ; to stand before the judgment seat
of Christ J and to give account of himself to God;

The Sovereignty of Jesus Christ in the Church. 5ô

to be Lord both of the dead and living, ver. 6, 10, 12.
and this majestic language, which would be blasphe-
my in the mouth of a simple creature, As I livCj
saith the Lord, every knee shall how to me, and everij
tongue shall confess to God, ver. 11.

Finally, That Jesus Christ acquired that supre-
macy by his sufferings and death, in virtue of wliich
all true Christians render him the homage of adora-
tion, the apostle establislicth, if possible, still more
clearly. This appears by the words just now cited,
to this end Christ both died, and rose, and revived,
that he wight be Lord both of the dead and living, ver.
8, 11. To the same purpose the apostle speaks in
the epistle to the Philippians, " He became obedient
unto death, even the death of the cross. Where-
fore God also hath highly exalted him, and given
him a name, which is abov^e every name ; that at the
name of .lesus everv knee shall bow, of things in
heaven, and things in earth, and things under tlie
earth ; and that every tongue shall confess that Jesus
Christ is Lord, to the glory of God the Father."
This is the sovereignty which Jesus Christ acquired
by dying for the church.

But tlie most remarkable, and at the same time the
most difficult article on this subject, is this. These
texts, which seem to establish the divinity of Christ
in a manner so clear, furnish the greatest objection
that hath ever been proposed against it. 7'rue, say
the enemies of this doctrine, Jesus Christ is God,
since the scripture commands us to worship him.
But his divinity is an acquired divinity ; since tlial
supremacy, whicli entitles him to adoration as. God.

56 The Sovereignty of Jesus Christ in the Church.

is not an essential, but an acquired supremacy. Now,
that this supremacy is acquired is indubitable, since
the texts that have been cited, expressly declare, that
it is a fruit of his sufferings and death. We have
two arguments to offer in reply.

1. If it were demonstrated, that the supremacy
established in the forecited texts was only acquired,
and not essential, it would not therefore follow, that
Jesus Clirist had no other supremacy belonging to
him in common with the Father and the Holy Spir-
it. We are commanded to worshij) Jesus Christ, not
only because he died for us, but also because he is
eternal and almighty, the author of all beings that ex-
ist : and because he hath all the perfections of Deity ;
as we can prove by other passages, not necessary to
be repeated here.

2. Nothing hinders that the true God, who, as
the true God, merits our adoration, should requh'C
every day new rights over us, in virtue of which we
have new motives of rendering those homages to
him, which, we acknowledge he always infinitely
merited. Always when God bestows a new blessing,
he acquij-eth a new right. What was Jacob's opin-
ion, wlîen he made this vow ? If God will be ivith me^
and will keep me in the way that I go^ and will give
me bread to eat, and raiment to put on, so that I come
again to my fathers house in peace : then shall the Lord
he my God, Gen. xxviii. 20, &c. Did the patriarch
mean, that he had no other reason for regarding the
Lord as his God than this favour, which he asked of
him? No such thing. He meant, that to a great
many leasons, which bound him to devote himself to

The Sovereignty of Jesus Christ in the Church. 57

God, the favour which he asked would add a new
one. It would be easy to produce a lonjç list of ex-
amples of this kind. At present the application of
this one shall suffice. Jesus Ciirisl, who, as suprenne
God hath natural rights over us, hath also acquired
rights, because he hath deigned to clotlie himself
with our flesh, in whicli he died to redeem us. Nonei^
oj us is his own, we are all his, not only because he
is our Creator, but because he is also our Redeemer.
He hath a supremacy over us peculiar to himself^
and distinct from that, which he hath in common with
the Father and the holy Spirit.

To return then, to our principal subject, from
which this long digression hath diverted us. This
Jesus, who is the supreme head of the church; this
Jesus, to whom all the members of the church are
subject; willeth that we should tolerate, and he him"
self hath tolerated those, who, having in other cases
an upright conscience, and a sincere intention of sub-
mitting their reason to all his decisions, and their
hearts to all his commands, cannot clearly see, that
Christian liberty includes a freedom from the obser-
vation of certain feasts, and from the distinction of
certain foods. If the sovereign of the church toler
rate them, who err in this manner, by what right do
you, who are only simple subjects, undertake to con?
demn them? "Who art thou, that judgest anothçr
man's servant? to liisown maslerhe slandeth or falk
eth. For none of us liveth to himself, and no man
dieth to himself. For whether we live, we live un-
to the Lord; and, Avhetlier we die, we die unto the
Lord : whether we live tlierefore or die, v^^e are lhe^

VOL. IIT. 8

58 The Sovereignly of Jesus Christ in the Church.

Lord's. Let us not therefore judiçe one another any
more. Let us, who are strong, bear the infirmities
of the weak."

This is the design of St. Paul in the words of my
text, in some of the preceding, and in some of the
following verses. Can we proceed without remark-
ing, or without lamenting, the blindness of those
Christians, who, by their intolerance to their breth-
ren, seem to have chosen for their model those mem-
bers of the church of Rome, who violate the rights
of toleration in the most cruel manner? We are not
speaking of those sanguinary nu n, who aim at illu-
minating people's minds with the light of fires, and
faggots, which they kindle against all who reject
their sv stems. Our tears, and our bl^od, have not as-
suaged their rage, how can we then think to appease
it by our exhortations ? Let us not solicit the wrath
of leaven against these persecutors of the church;
let us leave to the souls of them, who were slain for
the word of God, to cry. How long, O Lord, holy
and true, dost thou not judge and avenge our blood on
ihem, that dwell on the earth? Rev. vi. 10.

But, ye intestine divisions ! Thou spirit of faction !
Ye theological wars! how long will ye be let loose
among us ? Is it possible, that Christians, wIjo bear
the name of reformed, Christians united by the bond
of their faith in the belief of the same doc truies, and,
if I may be allowed to speak so. Christians united
by the very efforts of their enemies to destroy them;
can they violate, after all, those laws of toleration,
which they have so often prescribed to others, and
against the violation of which they have remonstra--

The Sovereignty of Jesus Christ in the Church. 59

*ied with so much wisdom and success? Can they
convoke ecclesiastical assemblies, can they diaw
up canons, can they denounce excommunications
and anathemas aoainst those, who retainino; witli
tl emselves the leadin»; truti.s of Christianity and of
the reformation, tfiink diti'erently on points of simple
speculation, on questions purely metaphysical, and,
if I may speak the wtiole, on matters so abstruse,
tl.at they are alike indeterminable by them, who
exclude members from tlie comnmnion of Jesus
Christ, and by those who are excluded ? O ye sons
of the reformation! how long will you counteract
your own principles! how lontj will you take pleas-
ure in increasing the number of those, who breathe
only your destruction, and move only to destroy
you! O ye subjects of the sovereign of the church!
how long will you encroach on the rights of your
sovereign, dare to condemn those whom he absolves,
and to rtject those, whom his generous benevolence
tolerates ! " Who art thou, that judgest another man's
servant? for none of us liveth to himself, and no
man dieth to himself. For, whetitcr we live, we live
unto the Lord ; and, wiiether we die, we die unto
the Lord: wiiether we live therefore or die, we are
the Lord's."

What we have said shall suffice for the subject,
which occasioned the maxim in the text. The re-
maining time I devote to the consideration of the
general sense of tliis maxim. It lays before us the
condition, the engagements, the inclination, and the
felicity of a Christian. What is the felicity of a
Christian, what is his inclination, what are his en-

6(? The Sovereignty of Jesus Christ in the Church.

gasjements, what is his condition ? They are not i»
be his own: but to say, ivhether I live, or die, I am
the Lords. Tlse whole, that we shall propose to
you, is contained in these four articles.

I. The text lays before us the primitive condition
of a Chiristian. It is a condition of depemJence. — -
JSfone of us livcth to himself, and no man dieth to him,-'
self.

None of us liveth to himself, for whether we livCj
we live imto the Lord. What do we possess, during
our abode upon earth, which doth not absolutely
depend on him who placed us here ? Our exist-
ence is not ours; our foitune is not ours; our rep-
utation is not ours ; our virtue is not ours ; our rea-
son is not ours ; our health is not ours ; our life is
not ours.

Our existence is not ours. A few years ago we
found ourselves in this world, constituting a very in-
considerable part of it. A few years ago the world
itself was nothing. The will of God alone hath
made a being of this nothing, as he can make this
"being a nothing, whenever he pleaseth to do so.

Our fortune is not ours. The most opulent per-
sons often see their riches make themselves wings,
and fly away. Houses, the best established, disap-
pear in an instant. We have seen a Job, who had
possessed seven thousand sheep, three thousand cam-
els, five hundred yoke of oxen, and servants without
number; we have seen the man, who had been the
greatest of ail the men of the east, lying on a dung-
hill, retaining nothing of his prosperity but a «or-

The Sovereignty of Jems Christ in the Church. 61

rowful remembrance, which aggravated the adversi-
ties that followed it.

Our reputation is not ours. One single frailty
sometimes tarnisheth a life of the most unsullied
beauty. One moment's absence sometimes debaselh
the glory of the most profound politician, of the
most expert general, of a saint of the highest order.
A very diminutive frailt w^iil serve to render con-
temptible, 3^ea infamous, the man, who committed it;
and to make him tremble at the thought of appear-
ing before men, who have no other advantage over
bim than that of having committed the same of-
fence more fortunately; I mean, of having conceal-
ed tlie commission of it from the eyes of his fellow-
creatures.

Our virtue is not ours. Want of opportunity is of
ten the cause why one, who openly professeth Chris-
tianity, is not an apostate ; another an adulterer; an-
other a murderer.

Our reason is not ours. While we possess it, we
are subject to distractions, to absence of thought, to
suspension of intelligence, which render us entirely
incapable of reflection ; and, what is still more mor-
tifying to human nature, they whose geniusses are
the most transcendent and sublime, sometimes be-
come either melanctioly or mad ; like Nebuchad-
nezzar they sink into beasts, and browse like them
on the herbage of the field.

Our health is not ours. The catalogue of those in-
firmities which destroy it, (I speak of those which
we know, and which mankind by a study of five or
six thousand years have discovered,) makes whole

62 The Sovereignti/ of Jesus Christ in the ChurcÏL

volumes- A catalogue of those which are unknown,
would probably make larger volumes yet.

Our life is not ours. Winds, waves, heat, cold,
aliments, vegetables, animals, nature, and each of its
com ponant parts, conspire to deprive us of it. Not
one of those who have entered this church, can de-
monstrate that he shall go out of it alive. Not one
of those who compose this assembly, even of the
youngest and strongest, can assiu'e himself of one
year, one day, one liour, one moment of life. None
of vs livcth to himself ; for, if we limy we are the
LorcTs.

Furtlier, No man dieih to himself. If we die, we are
the Lord's. How absolute soever the dominion of
one man over another may be, there is a moment
in wdiich both are on a level ; that moment comes
when we die. Death delivers a slave from the pow-
er of a tyrant, under whose rigour he hath spent his
life in groans. Death terminates all the relations
that subsist between men in this life. But the rela-
tion of dependence, which subsists between the Cre-
ator and his creatures, is an eternal relation. That
world into which we enter when we die, is a part
of his empire, and is as subject to his laws as that
into which we entered when we were born. Dur-
ing this life, the Supreme Governor hath riclies and
poverty, glory and ignominy, cruel tyrants and cIct
ment princes, rains and drouths, raging tempests
and refreshing breezes, air wholesome and air in-
fected, iiimine and plenty, victories and defeats, to
render us happy or miserable. After death, he hath
absolution and condemnation, a tribunal of justice

The Sovereignty of Jesus Christ in the Church. 63

and a tribunal of mercy, ansjels and devils, a river
of pleasure and a lake lurning ivilhjlre and hrimstoney
hell, with its horrors and heaven with its happiness,
to render us happy or miserable as he pleaseth.

These reflections are not quite sufficient to make
us feel all our dependence. Our vanity is mortified,
when we remember, that what we enjoy is not ours :
but it is sometimes, as it were, indemnified by ob-
servino^ the great means that God employs to de-
prive us of our enjoyments. God hath, in general,
excluded this extravagant motive to pride. He hath
attached our felicity to one fibre, to one caprice, to
one grain of sand, to objects the least likely, and
seemingly the least capable, of influencing our des-
tiny.

On what is your high idea of yourself founded ?
On your genius .' And what is necessary to reduce
the finest genius to that state of melancholy or mad-
ness, of which I just now spoke ? Must the earth
quake ? Must the sea overflow its banks ? Must the
heavens kindle into lightning and resound in thun-
der? Must the elements clash, and the powers of
nature be shaken ? No ; there needs nothing but the
displacing of one little fibre in your brain!

On what is your high idea of yourself founded?
On that self-complacence, which fortune, rank, and
pleasing objects, that surround you, seem to contri-
bute to excite ? And what is necessary to dissipate
your self-complacence ? Must the earth tremble ?
Must the sea overflow its banks ? Must heaven arm
itself with thunder and lightning? Must all nature
be shaken ? No ; one caprice is sufficient. An ap-

64 The Sovereignly/ of Jesus Christ in the Church.

pearance, under which an object presents itself to
us, or rather, a colour, tliat our iniasjination lends
it, banisheth self-toniplacence, and, lo ! tiie man just
now agitated with so much joy is fixed in a black,
a deep despair.

On what is } our lofty idea of yourself founded ?
On your health ? But what is necessary to deprive
you of }our health? Earthquakes? Armies? Inun-
dations? Must nature return to its chaotick state?
No ; one grain of sand is sufficient ! That grain of
sand, which in another position was next to nothing
to you, and was really nothing to your felicity, be-
comes in its present position a punishment, a martyr-
dom, a hell !

People sometimes speculate the nature of those^
torments, which divine justice reserves for the wick-
ed. They are less concerned to avoid the pains of
hell, than to discover wherein they consist. They
ask, vv'hat fuel can supply a fire that will never be
extinguished. Vain researches! The principle in
my text is sufficient to give me frightful ideas of hell.
We are in a state of entire dependence on the Supreme
Being ; and to repeat it again, one single grain of
sand, which is nothing in itself, may become in the
bands of the Supreme Being, a punishment, a mar-
tyrdom, a hell in regard to us. What dependence!
" Whether we live, or whether we die, we are the
Lord's." This is the primitive condition of a Chris-
tian.

ÎÎ. Our text points out the engagements oî ^ Chris-
tian. Let us abridge our reflections. Remark the
state in which Jesus Christ found us; what he per-

The Sovereignty of Jesus Christ in the Chureh. 65

formed to deliver us from it ; and under what coa-
ditions we enter on and enjoy this deliverance.

1. In what state did Jesus Christ find us, when
he came into our world ? I am sorry to say, the af-
fected delicacy of the world, which increaseth as its
irregularities multiply, obligeth me to suppress part
of a metaphorical description, that the holy Spirit
hath given us in the sixteenth chapter of Ezekiel,
" Thy father was an Amorite, and thy mother an
Hittite," saith he to the church, " When thou wast
born no eye pitied thee, to do any thing unto thee :
but thou wast cast out in the open air, to the loath-
ing of thy person, in the day that thou wast born.
I passed by thee, and saw thee polluted in thine own
blood, and I said unto thee, when thou wast in thy
blood. Live. I spread my skirt over thee, and cov-
ered thy nakedness; yea, I sware unto thee, and
entered into a covenant with thee, and thou becam-
est mine," ver. 3, &c.

Let us leave the metaphor, and let us confine our
attention to the meaning. When .Tesus Christ came
into the world, in what state did he find us? De-
scended from a long train of ancestors in rebellion
against the laws of God, fluctuating in our ideas,
ignorant of our origin and end, blinded by our pre-
judices, infatuated by our passions, " having no
hope, and being without God in the world," Eph.
ii. 12. condemned to die, and reserved for eternal
flames. From this slate Jesus Christ delivered us,
and brought us into " the glorious liberty of the sons
of God," Rom. viii. 21. in order to enable us to par-
ticipate tlie felicity of the blessed God, by making

VOL. 1IÎ, 9

66 The Sovereignty of Jesus Christ in the Church.

us " partakers of the divine nature," 2 Pet. i. 4. By
a deliverance so glorious, doth not the deliverer ob-
tain peculiar rijj^hts over us ?

Remark, further, on what conditions Jesus Christ
hatli freed you from your miseries, and you will
perceive, that ye are not your own. What means
the morality that Jesus Christ enjoined in his gos-
pel ? What vows were made for each of you at
your baptism? AVhat hast thou promised at the
Lord's table ? In one word. To what authority didst
thou submit by embracing the gospel ? Didst thou
say to Jesus Christ, Lord ! I will be partly thine,
and partly mine own? To thee I will submit the
opinions of my mind : but the irregular disposi-
tions of my heart I will reserve to myself. I
will consent to renounce my vengeance : but thou
shalt allow me to retain my Delilah and my Dru-
silla. For thee I will quit the world and dissipat-
ing pleasures : but thou shalt indulge the visionary
and capricious flow of my humour. On a Christian
festival I will rise into transports of devotion ; my
countenance shall emit rays of a divine flame ; my
eyes shall sparkle with seraphic fire, my heart and
7ny flesh shall cry out for the living God, Psal. Ixxxiv,
2. but, when I return to the world, I will sink into
the sphit of the men of it ; 1 will adopt their max-
ims, sliare their pleasures, imrnerse myself in their
conversation; and thus I will be alternately cold and
hot Rev. iii. 15. a Christian and a heathen, an an-
gel and a devil. Is Ihis your idea of Christianity?
Undoubtedly it is that, which many of our hearers
have formed; and which they take too much pain?

The Sovereignty of Jesus Christ in the Church. 67

to prove, by the whole course of their conversation.
But this is not the idea wliich the inspired writers
have 2;iven us of Christianity ; it is not that which,
after their example, we have given you. Hitn only
I at knowledge for a true Christian, w^ho is not his
own; at least, who continually endeavours to eradi-
cate the remains of sin, that resist the empire of Je-
sus Clrist. Him alone I acknowledge for a true
Christian, who can say with St. Paul, although not
in the same degree, yet with equal sincerity, " I
am crucified with Christ ; nevertheless I live ; yet
not I, but Christ livetl) in me : and the life, which I
now live in the flesh, I live by the faith of the vS(m of
God, who loved me, and gave himself for me," Gal.
ii. 20.

Consider, thirdly, what it cost Jesus Christ to de-
liver you from your wretched state. Could our free-
dom have been procured by a few emotions of be-
uevolence, or by an act of supreme power? In order
to deliver us from our griefs, it was necessary for
him to bear them ; to terminate our sorrows he must
carry tl;em, (according to tlie language of a prophet,)
to deliver us from the strokes of divine justice he
must be stricken and smitten of God, Isa. liii. 4. I
am aware, tl at one of the most deplorable infimiities
ol tlie l-uman mind is to become insensible to the
most afîrcting objects by becoming familiar with
tl.em. Ti.e glorified saints, we know, by contempla-
ting the sufl'erings of tlie Saviour of the world, be-
hold objects, that excite eternal adorations of the
mercy of him, "who loved them, and washed them
from their sins in his own blood, and made them

68 The Sovereignty of Jesus Christ in the Church.

kings, and priests unto God his Father," Rev. i. 5,
6. but in our present state the proposing of these
objects to us in a course of sermons is sufficient to
weary us. However, I affirm, that, if we liave not
been affected with wliat .lesus Christ hath done for
our salvation, it hath not been owing to our thinking
too much, but to our not thinking enough, and per-
haps to our having never tliought of the subject once,
with such a profound attention as its interesting na-
ture demands.

Bow thyself towards the mystical ark. Christian !
and fix thine eyes on the mercy-seat. Revolve in
thy meditation the astonishing, I had almost said, the
incredible history of thy Saviour's love. Go to Beth-
lehem, and behold him, "who upholdeth all things
by the word of his power," (I use the language of
an apostle,) him, who thought it no usurpation of the
rights of the Deity to be equal rvifh God; behold
him humbling himself, (I use here the words of St.
Paul, Heb. i. 3. Phil. ii. 6. His words are more em-
phatical still.) Behold him annihilated j^ for, although
the child, who was born in a stable, and laid in a
manger, was a real being, yet he may seem to be
annihilated in regard to the degrading circumstan-
ces, which vailed and concealed his natural dignily:
behold him amiihilated by " taking upon him the
form of a servant." Follow him through the whole
course of l;is life ; " he went about doing good,"
X. 33. and exposed himself in every place to incon-

* Vicletur hie alliiclere ad Dan. ix. 26. Ubi dicitiir Messias
exinaniendiis, ut ei nihil supersit, i. e. quasi in nibiluni sit redi-
gendus, Foli Syjiofis. in loc.

The Sovereignty of Jesus Christ in the Church. 69

yeniences and miseries, through the abundance of
his benevolence and love. Pass to Gethsemane ; be-
hold his agony ; see him as the Redeemer of man-
kind contending with the judge of the whole earth;
an agony, in which Jesus resisted with only " pray-
ers and supplications, strong crying and tears," Heb.
V. 7. an agony, preparatory to an event still more
terrible, the bare idea of which terrified and trou-
bled him, made " his sweat as it were great drops
of blood falling to the ground," Luke xxii. 44. and
produced this prayer so fruitful in controversies in
the schools, and so penetrating and affecting, so
fruitful in motives to obedience, devotion, and grat-
itude, in truly Christian hearts, " O my Father, if it
be possible, let this cup pass from me ; nevertheless
not as I will, but as thou wilt," Matt. xxvi. 44. Go
further yet Christian ! and, after thou hast seen all
the sufferings, which Jesus Christ endured in going
from the garden to the cross, ascend Calvary with
him; stop on the summit of the hill, and on that
theatre behold the most astonishing of all the works
of almighty God. See this Jesus, " the brightness
of the Father's glory, and the express image of his
person," Heb. i. 3. see him stripped, fastened to an
accursed tree, confounded with two thieves, nailed
to the wood, surrounded with executioners and tor-
mentors, having lost, during this dreadful period,
that sight of the comfortable presence of his Father,
which constituted all his joy, and being driven to
exclaim, "My God! My God! why hast thou for-
saken me r" Matt, xxvii. 40. But behold him, amidst
all these painful sufferings, firmly supporting his pa-

70 The Sovereignty of Jesus Christ in the Church.

iience by his love, resolutely enduring; all these pun
ishrnents from those motives of benevolence, which
first engaged him to submit to them, ever occupied
with the prospect of saving those poor mortals, for
whose sake he descended into this world, fixing his
eyes on that world of believers, which his cross
Avould subdue to his government, according to his
own saying, " I, if I be lifted up from the earth,
will draw all men unto me," John xii. 32. Can we
help feeling the force of that motive, which the
scripture proposeth in so many places, and so very
emphatically in these words. The love of Christ con-
straineth us, 2 Cor. v. 14. that is to say, engageth
and attacheth us closely to him ; " The love of Christ
constraineth us, because we thus judge, tliat if one
died for all, then were all dead, and that he died for
all, that they which live, slîould not hencefortii live
unto themselves, but unto him which died for tl em,
and rose again." Yea, '* The love of Christ forceth
us," when we think what he hath done for us.

III. My third article, which should treat of the in-
clination of a Christian, is naturally contained in tl e
second, that is, in that which treats of his erigoge-
ments. To devote ourselves to a master, wlio hath
carried his love to us so far; to devote ourselves to
him by fear and force; to submit to his laws, be-
cause he hath the power of precipitating those into
hell, who have the audacity to break them; to obey
him on this principle only, this is a disposition of
mind as detestable as disobedience itself, as hateful
as open rebellion. The same arguments, which prove
that a Christian is not his own by engagement, prove

The Sovereignly of Jesus Christ in the Church. 71

that he is rwt his own by inclination. When, there-
fore, we shall have proved that this state is his felici-
ty also, we shall have finished the plan of this dis-
course.

ly. Can it be difficult to persuade you on this ar-
ticle? Stretch your imaginations. Find, if you can,
any circumstance in life, in which it would be hap
pier to reject Christianity than to submit to it.

Aujidst all the disorders and confusions, and (so
to speak,) amidst the universal chaos of the present
world, it is deliglitfid to belong to the governor, who
first formed the world, and who hath assured us,
that he will display the same power in renewing it,
which he displayed in creating it.

In the calamities of life, it is delightful to belong
to the master, wiio distributes them; who distributes
them only for our good ; who knows afflictions byex-
perience; whose love inclines him to terminate our
sufferings; and who continues them from the same
principle of love, that inclines him to terminate
them, when we shall have derived those advantages?
from tliem, for which they were sent.

During the persecutions of the church, it is de-
lightful to belong to a guardian, who can curb our
persecutors, and control every tyrant; who useth
them for the execution of his own counsels ; and
who will break them in pieces with a rod of iron„
when they can no longer contribute to the sanctify-
ing of his servants.

Under a sense of our infirmities ; when we are
terrified with the purity of that morality, the equi-
ty of which we are obliged to own, even while we

72 The Sovereignty of Jesus Christ in the Church,

tremble at its severity ; it is delightful to belong to
a judge, who doth not exact his rights with the ut-
most rigour ; who knoneth our frame, Psal. ciii. 14.
who pitieth our infirmities ; and who assureth us,
that he nill not break a bruised reed, nor quench the
smoakingjiax, Mat. xii. 20.

When our passions are intoxicated, in those fatal
moments, in which the desire of possessing the ob-
jects of our passions wholly occupies our hearts, and
we consider them as our paradise, our gods; it is
delightful, however incapable we may be of attend-
ing to it, to belong to a Lord who restrains and con-
trols us, because he loves us; and who refuseth to
tyrant us w hat we so eagerly desire, because he would
either preclude those terrible regrets, which peni-
tents feel after the commission of great sins, or those
more terrible torments, that are inseparable from
final impenitence.

Under a recollection of our rebellions, it is de-
lightful to belong to a parent, who will receive us
favourably when we implore his clemency ; who
sweetens the bitterness of our remorse ; who is touch-
ed with our regrets ; who wipes away the tears, that
the remembrance of our backslidings makes us shed ;
who sparefh us, as a man spareth his own son thatserv-
dh him, Mai. iii. 17.

In that empty void, into which w'e are often con-
ducted, while we seem to enjoy the most solid estab-
lishments, the most exquisite pleasures, and the most
brilliant honors, it is deliglitful to belong to a patron,
who reserves for us objects far better suited to our
original excellence, and to the immensity of our de-

The Sovereignty of Jesus Christ in the Church. 73

sires. To live to Jesus Christ tlien, is the Jelicity of
a Christian.

But, if it be a felicity to belong to Jesus Christ
while we live^ it is a felicity incomparably jjreater to
beloniç to him when we die. We will conclude this
meditation with this article, and it is an article, that
I would endeavour above all others to impress on
your hearts, and to engao-e you to take home to
your houses. But, unhappily, the subject of this
article is one of those, which ajeneraily make tlie
least impressions on the minds of Christians. I know
a great many Christians, who place their happiness
in living to Jesus Christ: but how few have love
enough for him to esteem it a felicity to die to him !
Not only is the number of those small, who experi-
ence such a degree of love to Christ; there are very
few, who even comprehend what we mean on tliis
subject. Some efforts of divine love reseinble veiy
accurate and refined reasonings. They ouglit natur-
ally to be the most intelligible to intelligent creatures,
and they are generally the least understood. Few
people are capable of that attention, which takes
the mind from every thing foreign from tlie object
in contemplation, and fixetli it not only on the sub-
ject, but also on that part, on that point of it, if I
may be allowed to speak so, which is to be investi-
gated and explained; so that, by a frailty which
mankind cannot sufficiently deplore, precision con-
fuseth our ideas, and light itself makes a subject
dark. In like manner, there are some efforts of di-
vine love, so detac;hed from sense, so free from all
sensible objects, so superior to even all the mean?

VOL. III. 10

74 The Sovereignty of Jesus Christ in the Church.

that relifijion useth to attract us to God, so eagerly
aspiring after an union more close, more noble, and
more tender, that the greatest part of Cliristians, as
I said before, are not only incapable of experiencing
them, but they are also hard to be persuaded, that
there is any reality in what they have been told
about them.

7\) be Jesus Christs in the hour of death, by con-
dition, by engagement, and above all by inclinaliony
are the only means of dying with delight. Without
these, whatever makes our felicity while we live will
become our punishment when we die; whether it
be a criminal object, or an innocent object, or even
an object, which God liimself commanded us to love.

Criminal objects will punish you. Tliey will re-
present death to }ou as the messenger of an aveng-
ing God, who comes to drag you before a tribunal,
where the judge will examine and punish all your
crimes. jLo/i/w/ objects will distress you. Pleasant
fields! convenient houses! we must forsake you.
Natural relations! agreeable companions! faithful
friends! we must give you up. From you, our dear
children ! who kindle in our hearts a kind of love,
that agitates and inflames beings, when nature seems
to render them incapable of heat and motion, we
must be torn from you.

Ifeligious objects, which we are commanded above
all others to love, will contribute to our anguish in
a dying bed, if they have confined our love, and ren-
dered us too sensible to that kind of happiness,
whi< h piety procures in this world ; and if they have
prevented our souls from rising into a contempla-

The Sovertignty of Jesus Christ in the Church, 75

tion of that blessed state, in wtiich there will be no
more temple, no more sacraments, no more gross
and sensible worship. The man who is too much
attached to these things, is confounded at the hour
of death. The land of love, to which he goes, is an
unknown country to him ; and as the borders of it,
on which he stands, and on which alone his eyes are
fixed, present only precipices to his view, fear and
trembling surround his every step.

But a believer, who loves Jesus Ciuist with that
kind of love, which made St. Paul exclaim, The love
of Christ constraineth us, 2 Cor. v. 14. finds himself
on the summit of his wishes at the approach of death.
This believer, living in this world, resembles the
son of a great king, whom some sad event tore from
his royal parent in his cradle ; who knows his pa-
rent only by the fame of his virtues ; who has al-
ways a difficult, and often an intercepted correspond-
ence with his parent; whose remittances, and fa-
vours from his parent are always diminished by the
hands through which they come to him. With what
transport would such a son meet the moment ap-
pointed by his father for his return to his natural
state !

I belong to God, (these are the sentiments of the
believer, of whom I am speaking,) I belong to God,
not only by his sovereign dominion over me as a
creature ; not only by that right, which, as a master,
who hath redeemed his slave, he hath acquired over
me : but I belong to (îod, because I love him, and
because, I know, God alone deserves my highest
esteem. The deep imprécisions that his adorable

76 The Sovereignty of Jesus Christ in the Church.

perfections have made on my mind, make me im-
patient with every object which intercepts my si«jht
of him. I could not be content to abide any longer
in this world, were he not to ordain my stay ; and
were I not to consider his will as the only law of my
conduct. But the law, that commands me to live,
dotli not forbid me to desire to die. I consider
death as the period fixed for the gratifying of my
most ardent wishes, the consummation of my high-
est joy. Whilst I am at home in the body, I am absent
from the Lord, 2 Cor. v. 6. But it would be incom-
parably more delightful to be absent from the body,
and to be present 7vith the Lord, ver. 8. And what
can detain me on earth, when God shall condescend
to call me to himself?

Not ye criminal objects ! you I never loved ; and
although I have sometimes suffered myself to be se-
duced by your deceitful appearances of pleasure,
yet I have been so severely punished by the tears
that you have caused me to shed, and by the re-
morse, which you have occasioned my conscience
to feel, that there is no reason to fear my putting
you into the plan of my felicity.

Nor shall ye detain me, /«w/m/ objects! How strong
soever the attachments that unite me to you may be,
you are only streams of happiness, and I am going
to the fountain of felicity. You are only emana-
tions of happiness, and I am going to the happy God,

Neither shall ye, religions objects ! detain me. You
are only means, and death is going to conduct me
to the end, you are only the road ; to die is to arrive
at home. True, I shall no more read those excel-

The Sovereignty of Jesus Christ in the Church, 77

lent works, in which authors of the brightest genius
have raised the truth from depths of darkness and
piejudice in which it had been buried, and placed
it in the most lively point of view. I shall hear no
more of those sermons, in which the preacher, ani-
mated by the holy Spirit of God, attempts to elevate
me above the present world: but I shall hear and
contemplate eternal wisdom, and I shall discover in
my commerce with it the views, the designs, the
plans of my Creator; and I shall acquire more wis-
dom in one moment by this mean than I should ever
obtain by hearing;: the best composed sermons, and
by reading the best written books. True, I shall no
more devote myself to you, closet exercises! holy
meditations ! aspirings of a soul in search of its God !
crying. Lord, I beseech thee shew me thy glory ! Exo.
xxxiii. 18. Lord dissipate the dark thick cloud that
conceals thee from my sight ! suiter me to approach
that light, which hath hitherto been inaccessible to
me ! But death is the dissipation of clouds and dark-
ness; it is an approach to perfect light ; it takes me
from my closet, and presents me like a seraph at the
foot of the throne of God and the Lamb.

True, I shall no more partake of you, ye holy or-
dinances of religion! ye sacred ceremonies! that
have conveyed so many consolations into my soul ;
t! at have so amply afforded solidity and solace to
tiic ties, which united my heart to my God ; that
have so often procured me a heaven on earth : but
I quit you because I am going to receive immediate
eliusions of divine love, pleasures at God's right

78 The Sovereignty of Jesus Christ in the Church.

band for evermore, fulness of joy in his presence, Psal.

XTL 11. I quit you because . . ,

Alas! your hearts perhaps have escaped irie, my
brethren! perhaps these emotions, superior to your
piety, are no longer the subject of your attention.
I have, however, no other direction to ^ive you,
than that which may stand for an abridgement of
this discourse, of all my other preaching, and of my
whole ministry; Love God; be the Lord's by incli^
nation, as you are his by condition, and by engage-
ment. Then, the miseries of this life will be toler-
able, and the approach of death delightful. God
grant his blessing on the word! to him be honour
and glory for ever. Amen.

SERMON II.

The Equality of Mankind.

.«•

Proverbs xxii. 2.

The rich and poor meet together: the Lord is the maker
of them all.

Among the various dispensations of providence,
which regard mankind, one of the most advan-
tageous in the original design of the Creator, and at
tiie same time one of the most fatal through our
abuse of it, is the diversity of* our conditions. How
could men have formed one social body, if all con-
ditions had been equal ? Had all possessed the same
rank, the same opulence, the same power, how could
they have relieved one anotlier from the inconven-
iences, which would have continually attended each
of them ; variety of conditions renders men necessa-
ry to each other. The governor is necessary to the
people, the people are necessary to the governor;
wise statesmen aie necessary to a powerful soldiery,
a powerful soldiery is necessary to wise statesmen.
A sense of this necessity is the strongest bond of
union, and this it is, which inclines one to assist
another in hopes of receiving assistance in his turn.

But if this diversity be connected with the highest
utility to mankind in the original design of the Créa-

80 The Equality of Mankind,

tor, it is become, we must allow, productive of fatal
evils through our abuse of it. On the one hand, they,
whose condition is the most brilliant, are dazzled with
their own brightness ; tliey study the articles, which
elevate them above their fellow-creatures, and they
choose to be ignorant of every thing tliat puts them-
selves on a level with them ; they persuade them-
selves, that they are beings incomparable, far more
noble and excellent than those vile mortals, on whom
they proudly tread, and on whom they scarcely
deign to cast a haughty eye. Hence provoking ar-
rogance, cruel reserve, and hence tyranny and des-
potism. On the other hand, they, who are placed
in inferior stations, prostrate their imaginations be-
fore these beings, whom they treat rather as gods
than men ; them they constitute arbiters of right and
wrong, true and false ; they forget, while they respect
the rank, which the supreme governor of the world
hath given to thea- superiors, to maintain a sense of
their own dignity. Hence come soft compliances,
base submissions of reason and conscience, slavery
the most willing and abject to the high demands of
these phantoms of grandeur, these imaginary gods.

To rectify these different ideas, to humble tlie one
class, and to exalt the other, it is necessary to shew
men in their true point of view; to convince them
that diversity of condition, which God hath been
pleased to estal)iish ajiiong them, is perfectly c. insist-
ent with equality ; tliat the splendid condition of the
first includes nothing, that favours their ideas of self-
preference ; and that there is nothing in the low con-
dition of the last, which deprives them of their real

The Equality of Mankind. 81

dignity, or debases their intelligences formed in the
image of God. I design to discuss this subject to-
day. The men, who compose this audience, and
among whom providence hath very unequally divi-
ded the blessings of this life; princes, who command,
and to whom God himself hath given authority to
command subjects; subjects, who obey, and on
whom (lod hath imposed obedience as a duty ; the
rich, who give alms, and the poor, who receive
them ; all, all my hearers, I am going to reduce to
their natural equality, and to consider this equality
as a source of piety. This is the meaning of the
wise man in the words of the text, *' The rich and
the poor meet together : the Lord is the maker of
them all."

Let us enter into the matter. We suppose two
trutl s, and do not attempt to prove them. First,
That although the wise man mentions here only two
different states, yet he includes all. Under the gen-
eral notion of rich and poor, we think, he compre-
hends every tiling, that makes any sensible difference
in the conditions of mankind. Accordingly, it is
an incontestible truth, that what he says of the rich
and poor may be said of the nobleman and plebeian,
of the master and the servant. It may be said, the
master and the servant, tlie nobleman and the pie*
beian " meet together ; the Lord is the maker of
them all :" and so of the rest.

It is not unlikely, however, that Solomon, when
he spoke of the rich and poor, had a particular de-^
sign in choosing this kind of diversity of condition
to illustrate his meaning in prefexence to every other.

VOL, iir. 11

Ô2 2%e Equality of Maiikind.

Although I can hardly conceive, that there ever was
a period of time, in which the love of riches did fas-
cinate the eyes of mankind, as it does in this age,
yet it is very credible, that in Solomon's time, as in
ours, riches made the grand difference among men.
Strictly speaking, there are now only two conditions
of mankind, that of the rich, and that of the poor.
Riches decide all, yea those qualities, which seem to
have no concern with them, I mean, mental qualifi-
cations. Find but the art of amassing money, and
you will thereby find that of uniting in your own
person all the advantages, of which mankind have
entertained the highest ideas. How mean soever
your birth may have been, you will possess the ail
of concealing it, and you may form an alliance with
the most illustrious families; how small soever your
knowledge may be, you may pass for a superior gen-
ius, capable of deciding questions the most intricate,
points the most abstruse ; and, what is still more de-
plorable, you may purchase with silver and gold a
kind of honour and virtue, while you remain the
most abandoned of mankind, at least, your money
will attract that respect, which is due to nothing but
lionovu' and virtue.

The second truth, which we suppose, is, that this
proposition, *' the Lord is the tnaker of them all," is
one of those concise, I had almost said, one of those
defective propositions, which a judicious auditor
ought to fill up in order to give it a proper meaning.
This style is very common in our scriptures ; it is
peculiarly proper in sententious works, such as this
out of which we have taken the text. The design of

Tiie Equality of Mankind. 83

Solomon is to teach us, that whatever diversities of
conditions there may be in society, the men who
compose it are essentially equal. The reason that he
assigns, is, " tlie Lord is the maker of them all." If
this idea be not added, the proposition proves no-
thing at all. It does not follow, because the same
God is the creator of two beings, that there is any re-
semblance between them, much less that they are
equal. Is not God the creator of pure unembodied
intelligences, who have faculties superior to those
of mankind ? Is not God the author of their exist-
ence as well as of ours? Because " God is the Cre-
ator of both," does it follow that both are equal ?
God is no less the creator of the organs of an ant,
than he is the creator of the sublime geniusses of a
part of mankind. Because God hath created an ant
and a sublime genius, does it follow, that these two
beings are equal ? The meaning of the Avords of Sol-
omon depends then on what a prudent reader sup-
plies. We may judge what ought to be supplied by
the nature of the subject, and by a parallel passage
in the book of Job. " Did not he that made nie in
the womb, make my servant? and did he not fashion
us alike ?"~^~ chap. xxxi. 15. To the words of our
text, therefore, " The Lord is the maker of them all,"
we must add, the Lord hath fashioned them all
alike. Nothing but gross ignorance, or wilful treach-

* This I'eading of the French bible differs a little from our trans-
lation : but a comparison of the two translations with the origin-
al, and with the scope of the place, will give the preference to
the French reading. JVonne dis/iosuii 7ios in utero unus atque
idem ? Vid. Poli Synops. in loo.

84 The Equality of Mankind.

ery, can incline an expositor to abuse this liberty of
making up the sense of a passage, and induce him to
conclude, that he may add to a text whatever may
seem to him the most proper to support a favourite
opinion, or to cover an unworthy passion. When
we are inquisitive for truth, it is easy to discover tlie
passages of holy scripture, in which the authors
have made use of these concise imperfect sentences.
Of this kind are all passages, which excite no dis-
tinct ideas, or which excite ideas foreign from the
scope of the writer, unless the meaning be supplied.
For example, we read these words in the eleventh
chapter of St. Paul's second epistle to the Corinthi-
ans, ver. 4. " If he that cometh preacheth another
Jesus, whom we have not preaclied, or if ye receive
another spirit, which ye iiave not received, or an-
other gospel, which ye have not accepted, ye might
"well bear with him." If we attach such ideas to
these words, as they seem at first to excite, we shall
take them in a sense quite opposite to the meaning
of 8t. Paul. The apostle aimed to make the Corin-
thians respect his ministry, and to consider his apos-
tleship as confirmed of God in a manner as clear and
decisive as that of any minister, who had preached
to them. Is the proposition, that we have read, any
thing to tliis purpose, unless we supply what is not
expressed ? But if we supply what is understood,
and add these words, but this is incredible, or any
others equivalent, we shall perceive the force of his
reasoning, which is this: If there hath been among
you any one, whose preaching have revealed a Re-
deemer, better adapted to your wants than he, whom

Tfie E,quàlity of Mankind, 85

we have preached to you ; or if you had received
more excellfnt gifts than those, which the holy Spir-
it so abundantly diffused among you by our minis-
try, you mio;lît indeed liave preferred him before us;
but it is not credible, that you have had such teach-
ers: you ought then to respect our ministry.

We need not make any more remarks of this kind ;
our text, it is easy to see, ought to be classed with
them, that are imperfect, and must be supplied with
words to make up the sense. The rich and the poor
meet together in four articles of equality ; because
the Lord hath wade them all equal in nature, or in
essence; equal in privileixes, equal in appointment;
equal in their last end. The Lord hath made them
equal in nature ; they have the same faculties, and
the same infirmities: Equal in privileges; for both
are capable by the excellence of their nature, and
more still by that of their religion, to form tiîe no-
blest designs: Equal in designation; for although
the rich difîër from the poor in their condition, yet
both are intended to answer the great purposes of
God with regard to human nature : Finally, They
are equal in their last end; the same sentence of
death is passed on both, and both alike must submit
to it. " The rich and the poor meet together ; the
Lord is the maker of them all." Thus the text af-
fords us four truths worthy of our most serious at-
tention.

The first article of equality, in which men meet
together, is an equality of essence, or of nature ; the
Lord hath made them all with the same faculties, and
with the same infirmities.

86 The Equality of Mankind.

1. With the s?ime facvUies. What is man? He
consists of a body, and of a soul united to a body.
This definition, or rather, if you will, this descrip-
tion, agrees to all mankind, to the great as well as
to the small, to the rich as well as to the poor. The
soul of the poor hath the same power as tliat of the
rich, to lay down principles, to infer consequences,
to distinguish truth from falsehood, to choose good
or evil, to examine what is most advantageous, and
most glorious to it. The body of the poor, as well
as that of the rich, displays the wisdom of him, who
formed it ; it hath a symmetry in its parts, an exact-
ness in its motions, and a proportion to its secret
springs. Tlie laws, that unite the body of the poor
to his soul are the same as those, which unite these
two beings in the rich ; there is the same connexion
between the two parts, that constitute the essence
of the man; a similar motion of the body produceth
a similar thought in the mind, a similar idea of tlie
mind, or a similar emotion of tlie heart, produceth
a similar motion of the body. This is man. These
are the faculties of men. Diversity of condition
makes no alteration in these faculties.

2. The Lord hath made them all with the same in-
Jlrmities. They have the same infirmities of body.

The body of the rich, as well as that of the poor,
is a common receptacle, where a thousand impuri-
ties meet ; it is a general rendezvous of pains and
sicknesses; it is a house of clay, whose foundation-
is in the dust, and is crushed before the moth," Job
jv. 19.

The Eqvality of Mankind. 87

They have the same mental infirmities. The mind
of the rich, like that of the poor, is incapable of sa-
tisfyino; itself on a thousand desirable questions:
The mind of the rich, as well as that of the poor, is
prevented by its natural ignorance, when it would
expand itself in contemplation, and eclaircise a num-
ber of obvious phenomena. The soul of the rich,
like that of the poor, is subject to doubt, uncertain-
ty, and iij^norance, and, what is more mortifying
still, the heart of the rich, like the poor man's heart,
is subject to the same passions, to envy, and to an-
ger, and to all the disorder of sin.

They have the same frailties in the laws that unite
the soul to the body. The soul of the rich, like the
soul of the poor, is united to a body, or rather en-
slaved by it. The soul of the rich, like that of the
poor, is interrupted in its most profound meditations^
by a single ray of light, by the buzzing of a fly, or
by the touch of an atom of dust. Tiie rich man's
faculties of reasoning and of self-determining are sus-
pended, and in some sort vanished and absorbed,
like those of the poor, on the slightest alteration of
the senses, and this alteration of the senses happens
to hiui, as well as to the poor, at the approach of
certain objects. David's reason is suspended at the
sight of Bathsheba ; David no longer distinguisheth
good from evil; David forgets the purity of the
laws, which he himself had so highly celebrated, and,
at the siglit of this object, his whole system of piety
is refuted, his whole edifice of religion sinks and
disappears.

88 The Equality of Mankind,

The second point of equality, in which the rich
and the poor meet together^ is an equality of privileges.
To aspire at certain eminences, when providence
hath placed us in inferior stations in society, is egre-
gious folly. If a man, who hath only ordinary tal-
ents, only a common genius, pretend to acquire an
immortal reputation among heroes, and to fill the
world with his name and exploits, he acts fancifully
and wildly. If he, who was born a subject, rashly
and ambitiously attempt to ascend the tribunal of a
magistrate, or the throne of a king, and to aim at
governing, when he is called to obey, he is guilty of
rebellion. But this law, which forbids inferiors to
arrogate to themselves some privileges, doth not pro-
hibit tliem from aspiring at others, incomparably
more great and glorious.

Let us discover, if it be possible, the most misera-
ble man in tlds assembly ; let us dissipate the dark-
ness that covers him ; let us raise him from ttiat kind
of grave, in which his indigence and meanness con-
ceal him. Tliis man, unknown to the rest of rnan-
kind; this man, who seems hardly formed by the
Creator into an intelligent existence; this man hath,
however, tlie greatest and most glorious privileges.
Tliis man, being reconciled to G d by religion, hath
a right to ajipire to the most noble and sublime ob-
jects of it. He hath a riglit to elevate his s All
to God in ardent prayer, and, without the hazard
of beinfj; taxed witl> vanity, he may assure him-
Sî'lf, that God, ti:e Great God, encircled in glory,
and surrounded with the praises of the blessed,
will behold liiai, hear his prayer, and grant iiis re-

The Equality of 3Iankind. 89

quest. This man hath a risjht to say to himself, The
attention, that the Lord of nature gives to the gov-
ernment of the universe, to tlie wants of mankind,
to the innumerable company of angels, and to his
own felicity, doth not prevent this adorable being
from attending to me ; from occupying himself
about my person, my children, my family, my house,
my health, my substance, my salvation, my most
minute concern, even a single hair of my head, Luke
xxi. ] 8. This man hath a right of addressing iiod
by names the most tender and mild, yea, if I may
venture to speak so, by those most familiar names,
which equals give each other ; he may call him his
God, his master, his father, his friend. Believers
have addressed God by each of these names, and
God hath not only permitted them to do so, he hath
even expressed his a[)probation of their taking these
names in their mouths. This man hath a right of
coming to eat with God at the Lord's table, and to
live, if 1 may be allowed to speak so, to live with
God, as a man lives with his friend. This man hath
a right to apply to himself whatever is most great,
most comfortable, most extatic in the mysteries of
redemption, and to say to himself; For me the di-
vine intelligence revolved the plan of redemption ;
for me the Son of God was appointed before the
foundation of the world to be a propitiatory sacri-
fice ; for me in the fulness of time he took mortal
flesh; for me he lived several years among men in
this world ; for me he pledged himself to the justice
of his Father, and suffered such unparalleled pun-
ishment, as confounds reason and surpasses imagin-

VOIi. ITT. 12

90 The Equality of Mankind,

ation ; for me the holy Spirit shook the heavens andf
the earth, and the sea, and the dry land. Hag. ii. 6,
and established a ministry, which he confirmed by
healing the sick, by raising the dead, by casting out
devils, and by subverting the whole order of nature.
This man hath a right to aspire to the felicity of the
immortal God, to the glory of the immortal God,
to the throne of the immortal God. Arrived at the
fatal hour, lying on his dying bed, reduced to the
sight of useless friends, ineffectual remedies, una-
vailing tears, he hath a right to triumph over death,
and to defy his disturbing in the smallest degree
the tranquil calm, that his soul enjoys; he hath a
right to summt>n tl-e gates of heaven to admit his
soul, and to say to them, Lift up your heads , O ye
gates ! even lift them up, ye everlasting doors !

These are the incontestible privileges of the man,
who appears to us so contemptible. I ask, my breth-
ren, have the nobles of the earth any privileges
more glorious than these ? Do the train of attend-
ants, which follows them, the horses that draw them,
the grandees, who surround them;, the superb titles,
which cofnmand exterior homage, give them any
real superiority over the man, who enjoys those
privileges, which we have briefly enumerated ? Ah !
my brethren, nothing proves the littleness of great
men more than the impression, which the exterior
advantages, that distinguish them from the rest of
mankind, make on their minds. Are you aware of
what you are doing, when you despise them whom
providence placeth for a few years in a station in-
ferior to your own ? You are despising and degrad-

*rhe Equality of Mankind, 103

ang yourselves, you are renouncing your real great-
ness, and, by valuing yourselves for a kind of for-
eign glory, you discover a contempt for that, which
constitutes the real dignity of your nature. The
glory of man does not consist in his being a master,
or a rich man, a nobleman, or a king ; it consists
in his being a man, in his beiug formed in the
image of his Creator, and capable of all the eleva-
tion, that vv€ have l3een describing. If you con-
temn your inferiors in society, you plainly declare,
that you are insensible to your real dignity ; for,
had you derived your ideas of real greatness from
their true source, you would have respected it in
persons, who appear the most mean and despicable.
The rich and the poor meet together ; the Lord hath
endow ed them all with the same privileges. They
all meet together on the same line of equality in re-
gard to their daims of privileges. This was the
point to be proved.

We add, in the third place, The rich and the poor
meet together in an equality oî destination. Rich and
poor are placed by providence in different ranks, I
grant : but their different stations are fixed with the
same design, I mean to accomplish the purposes of
God in regard to men.

AVhat are the designs of God in regard to men ?
AVhat end doth he propose to effect by placing us on
this planet thirty, forty, or sixty years, before he de-
clares our eternal state ? We have frequently answer-
ed this important question. God hath placed us
here in a state of probation : he hath set before our
£yes supreme felicity and intolerable misery; he hatb

d^ The Equality of Mankind. ]

pointed out the vices, that conduct to the last, and
the virtues necessary to arrive at the first, and he
hath declared, that our conduct shall determine our
future state. Tl is, I think, is the design of God in
regard to men. This is the notion that we ought to
foriri, of the end which God proposes in fixing us a
few years upon earth, and in placing us among our
fellow-creatures in society.

On this principle, which is the most glorious con-
dition ? It is neither that which elevates us highest
in society, nor that which procureth us the greatest
conveniences of life. If it be not absolutely indif-
ferent to men, to whom it is uncertain whether they
shall quit the present world the next moment, or con-
tinue almost a century in it; I say, if it be not abso-
lutely indifferent to them, whether they be high or
low, rich or poor, it would be contrary to all the
laws of prudence, were they to determine their
choice of a condition by considerations of this kind
alone. A creature capable of eternal felicity ought
to consider tliat the most glorious condition, which
js the most likely to procure him the eternal feli-
city, of which he is capable. Were a wise man to
choose a condition, he would certainly prefer that,
in which he could do most good ; he would always
consider that as the most glorious station for him-
self, in which he could best answer the great end
for which his Creator placed him in this world. It
is glorious to be at the head of a nation ; but if I
could do more good in a mean station than I could
do in an eminent post, the meanest station would
be far more glorious to me than tlie most eminent

The Equality of Mankind, 93

post. Why ? because that is most glorious to me,
which best answers the end that my Creator pro-
posed in placing me in this world. God placed
nie m tLis world to enable me to do good, and pre-
pare myself by a holy life for a happy eternity. To
do good at the head of a nation, certain talents are
necessary. If I have not these talents, not only I
should not do good in this post: but I should cer-
tainly do evil. 1 should expose my country to dan-
ger, 1 should sink its credit, obscure its glory, and
debase its dignity. It is, therefore, incomparably
less glorious for me to be at the head of a state than
to occ upy a post less eminent. It is glorious to fill
the highest office in the church, to announce the ora-
cles of God, to develope the mysteries of the kingdom
of heaven, and to direct wandering souls to the
road, that leads lo the sovereign good: but if I be
destitute of gifts essential to the filling of this office,
it is incomparably more glorious to me to remain a
pupil than to commence a tutor. Why? Because
that station is the most eligible to me, which best
empowers me to answer the end for which my
Creator placed me in this world. My Creator
placed me in tins world, that I might do good, and
that by a holy life I might prepare for a happy eter-
nity. In order to do good in the highest offices in
the cliurch great talents are necessary; if God hath
not bestowed great talents on me, I sht)u]d not only
not do good : but I should do harm. Instead of an-
nouncing the oracles of God I should preach the tra-
ditions of men; I should involve the mysteries of
religion in darkness instead of developing them ; I

94 The Equality of Mankind.

should plunge poor mortals into an abyss of misery,
instead of pointing out the road, which would con-
duct them to a blessed immortality. But by re-
maining in the state of a disciple 1 may obtain at-
tention, docility, and love to truth, which are the
virtues of my condition. It is more glorious to be
a good subject than a bad king ; it is more glorious
to be a good disciple than a bad teacher.

But most men have false ideas of glory, and we
form our notions of it from the opinions of these
imjust appraisers of men and things. That which el-
evates us in their eyes, seems glorious to us ; and we
esteem that contemptible, which abaseth us before
them. We discover, I know not what, meanness in
mechanical employments, and the contempt that we
have for the employ, extends itself to him, who fol-
lows it, and thus we habituate ourselves to despise
them, whom God honours. Let us undeceive our-
selves, my brethren ; there is no condition shameful,
except it necessarily lead us to some infraction of
the laws of our Supreme lawgiver, who is able lo save
and to destroy^ James iv. 12. Strictly speaking, one
condition of life is no more honourable than another.
There are, 1 grant, some stations, in which tlie ob-
jects that employ those who fill them, are naturally
more noble than those of other stations. The condi-
tion of a magistrate, whose employment is to im-
prove and to enforce maxims of government, hath a
nobler object than that of a mechanic, whose busi-
ness it is to improve the least necessary ait. There
is a nobler object in the station of a pastor called to
publish the laws of religion, than in that of a school-

The Equality of Mankind, 95

master confined to teach the letters of the alphabet.
But God will regulate our eternal state not accord-
ing to the object of our pursuit : but according to
the manner in which we should have pursued it. In
this point of light, all ranks are equal, every condi-
tion is the same. Mankind have then an equality
of destination. The ricli and the poor are placed in
different ranks with the same view, both are to an-
swer the great end, tiiat God hath proposed to an-
swer by creating and arranging mankind.

Hitherto we have had occasion for some little la-
bour to prove our thesis, that all men are equal, not-
withstanding tlie various conditions in which God
hath placed tliem. And you, my brethien, have
had occasion for some docility to feel tlie force of
our arguments. Eut in our fourth article tiie truth
will establish itself, and its force will be felt by a re-
cital, yea, by a hint of our arguments.

We said, fourthly, that men are equal in their last
cndy that the same sentence of death is denounced
on all, and that tliey must all alike submit to their
fate. On which side can we view deatli, and not re-
ceive abundant evidence of this truth ? Consider the
certainty of death ; the nearness of death ; the har-
bingers of death ; the ravages of death ; so many
sides by which death may be considered, so many
proofs, so many démonstrations, so many sources of
demonstrations of the truth of this sense of my text,
the rich and poor meet together ; the Lord is the maker
of them all.

1. Remark the cerf</m(y of death ; Dust thou art,
and unto dust shall thou return, Gen. iii, 19. It is ap-

96 The Equality of 3Iaiikind.

pointed unto men once to die, Heb. ix. 27. The sen-
tence is universal, its universality involves all the
posterity of Adam ; it includes all conditions, all
professions, all stations, and every step of life en-
sures the execution of it.

Whither art thou going, Rich man ! thou, who
congratu latest thyself because thy Jields bring forth
plentifnllj/, and who safest to thy soul, Soul! thou
hast much goods laid up for many years ; take thine
ease, eat, drink, and he merry ^ To deati». Whither
art thou going, poor man! thou, who ait toiling
through a languishing life, who beggest thy bread
from door to door, who are continually perplexed
in finding out means of procuring bread to eat, and
raiment to put on, always an object of the charity of
some, and of the hard heartedness of otiiers ? To
death. Whither goest thou, nobleman ! thou, who
deckest thyself with borrowed plumes, who puttest
the renown of thine ancestors into the list of tliy vir-
tues, and who thinkest thyself formed of an earth
more refined than that of the rest of mankind ? To
death. Whither goest thou, peasant! thou, who de-
ridest the folly of a peer, and at the same time val-
uest thyself on something equally absurd ? To
death. Whither, soldier ! art thou marching, thou,
who talkest of nothing but glory and heroism, and
who amid many voices sounding in thine ears, and
incessantly crying, Remember, thou art mortaU art
dreaming of, I know not what, immortality ? To
death. Whither art thou going, merchant! thou,
who breathest nothing but tiie increase of tiiy for-
tune, and who judgest of the happiness or misery of

The Equality of Mankind, 97

thy days, not by thine acquisition of knowledge,
and thy practice of virtue : but by the gain or the
loss of thy wealth ? To death. Whither are we all
going, my dear hearers? To death. Do I exceed
the truth, my brethren ? Does death regard titles,
dignities, and riches? Where is Alexander? Where
is Caesar ? Where are all they, whose names struck
terror through the whole world ? They were : but
they are no more. They fell before the voice, that
cried, Return^ ye children of men, Psal. xc. 3. I saidy
Ye are gods : but ye shall die like men, Psal. Ixxxii.
6. 1 said, Ye are gods ; tliis, ye great men of the
earth ! this is your title ; this is the patent that cre-
ates your dignity, that subjects us to your commands,
and teacheth us to revere your characters : hut ye
shall die like men : tliis is the decree, that degrades
you, and puts you on a level with us. Ye are gods;
I will then respect your authority, and consider you
as images of him, " by whom kings reign : but ye
shall die ;" I will not then suffer myself to be impo-
sed on by your grandeur, and whatever homage 1
may yield to my king, I will always remember,
that he is a man. The certainty of death is the
first side, on which we may consider this murder-
er of mankind ; and it is the first proof of our
fourth proposition : Mankind are equal in their
last end.

2. The proximity of death is a second demonstra-
tion, a second source of demonstrations. The lira-
its of our lives are equal. The life of the rich as
well as that of the poor is " reduced to an hand-
breadtli," Psal. xxxix. 5. Sixty, eighty, or a hun-

VOIr. III. 13

98 The Eqiialily of Mankind.

dred years, is usually the date of a long life. Tiie
sceptre hath no more privilege in this respect than
the crook: nor is the palace at any greater distance
from the tomb than the cottage from the grave.
Heaps of silver and gold may intercept the rich
man's sight of death : but they can neither intercept
death's sight of the rich man, nor prevent his forcing"
the feeble intrenchments, in which he may attempt
to hide himself.

3. The harbingers of death are a third demonstra-
tion, a third source of demonstrations. The rich
have the same forerunners as the poor ; both have
similar dying agonies, violent sicknesses, disgustful
medicines, intolerable pains, and cruel misgivings.
Pass through those superb apartments in which the
rich man seems to defy the enemy, who lurks and
threatens to seize him ; go through the crowd of do-
mestics who surround him; cast your eyes on the
bed where nature and art have contributed to his
ease. In this grand edifice, amidst this assembly of
courtiers, or, shall I rattier say, amidst this troop of
vile slaves, you will find a most mortifying and mis-
erable object. You will see a visage all pale, livid,
distorted ; you will hear the shrieks of a wretch tor-
mented with the gravel, or the gout ; you will see a
soul terrified with the fear of those eternal hooks,
^vhich are about to be opened, of that formidable
tribunal, wliicli is already erected, of the awful sen-
tence, that is about to be denounced.

4. Tlie ravages of death make a fourth demon-
stration; they are the same witli the ricli as with the
poor. Death alike condeuius their eyes to impen-

The Equalitij of Mankind. 99

etrable night, their tongue to eternal silence, their
whole system to total destruction. I see a superb
monument. I approach this striking object. I see
magnificent inscriptions. I read the pompous titles
of the most nohle^ the most puissant^ generaly prince,
monarch, arbiter of peace, arbiter of war, I long to
see the inside of this elegant piece of workmanship,
and I peep under the stone, that covers hiai, to
whom all this pomp is consecrated ; there I find,
what ? ... a putrified carcase devouring by Avorms.
O vanity of human grandeur! " Vanity of vanities,
all is vanity ! Put not your trust in princes, nor in
the son of man, in whom is no help," Eccl. i. 2.
'* His breath goeth forth, he returneth to his earth,
in that very day his thoughts perish," Psal. cxivi. '^,
4. " As for man, his days are as grass ; as a flower
of the field so he flourisheth; for the wind passeth
over it, and it is gone; and the place thereof shall
know it no more,'* Psal. ciii. 15, IQ.

5. Finally, the judgment, that follows death, car-
ries our proposition to the highest degree of evi-
dence. " It is appointed unto men once to die: but
after this the judgment,'* Heb. ix. 27. The rich and
the poor must alike appear before that throne, which
St. John descrilj^s in the revelation, and before that
venerable personage, " from whose face the heaven
and the earth flee away," chap, xx, 11. If there be
any difference between the rich and the poor, it is
all, methinks, in favor of the latter. The summons,
that nmst be one day addressed to each of us, giv(
an account of thy stewardship, Luke xvi. 2. tliis sum-
mons is always terrible. \^ou indigent people!

J 00 The EquuUly of Mankind,

whom God (to use the Ian2;ua2:e of scripture,) batli
set over a few thino;s, an account of these few things
will be required of you, and you will he as surely
punished for hidino; one talent, as if you had hidden
more, Matt. xxv. 1 7.

Eut how terrible to me seems the account that
must be given of a great number of talents ! If the
rich man have some advantages over tlie poor, (and
who can doubt that he hath many ?) how are his ad-
vantages counterpoised by the thought of the con-
sequences of death ! What a summons, my brethren !
is this for a great man. Give an account of thy stew-
ardship ! give an account of thy riches. Didst thou
acc[uire them lawfully ? or were they the produce
of unjust dealings, of cruel extortions, of repeated
frauds, of violated promises, of perjuries and oaths?
Didst thou distri])ute them charitably, compassion-
ately, liberally ? or didst thou reserve them avari-
ciously, meanl3% barbarously ? Didst thou employ
Ihem to found hospitals, to procure instruction for
the ignorant, relief for the sick, consolations for the
afflicted? or didst thou employ them to cherish thy
pride, to display thy vanity, to immortalize thine
ambition and arrogance ? Give an account of thy
Tejmtation, Didst thou employ it to relieve the op-
pressed, to protect the widow, and orphan, to main-
tain justice, to diffuse truth, to propagate religion?
or, on the contrary, didst thou use it to degrade
others, to dei^y thy passions, to render thyself a
.scourge to society, a plague to mankind? Give an
account of thine honours. Didst thou direct them
to their true end, by contributing all in thy pov>'er

The Eqnality of jMankind, 101

<o the good of society, to the defence of thy coun-
try, to the prosperity of trade, to the advantage of
the public ? or, didst thou direct thiom only to thine
own private interest, to the estai)lishment of thy for-
tune, to the elevation of thy family, to that insatia-
ble avidity of glory, which gnawed and devoured
thee? Ah! my brethren! if we enter very seriousl)
into tliese reflections, we shall not be so much struck,
as we usually are, with the diversity of men's con
ditions in this life ; we shall not aspire very eagerly
after the highest ranks in this woild. " The rich
and poor meet together, the Lord is the maker of
them all ;" that is to say, he hath made them equal
in their nature, equal in their privileges, equal in
their destination, and equal, as we have proved, in
their last end.

The inferences, that we intend to drav/ from what
we have said, are not inferences of sedition and an-
archy. We do not mean to disturb the order of so-
ciety ; nor, by affirniing that all men have an essen-
tial equality, to reprobate that subordination, v»^ith-
out which society would be notiiing but confusion,
and the men, who compose it, a lawless banditti. We
affirm, that the subject and the prince, the master
and the servant, are truly and properly equal : but
far be it from us to infer, tiiat therefore the subject
should withdraw his submission from his prince, or
the servant diminish his obedience to his master.
On the contrary, subjecis and servants would re-
nounce all that is glorious in their conditions, if they
entertained such wild ideas in their minds. That,
ivhich ecjuals them to the superiors, whom provi-

102 The Equality of Mankind.

de nee hath set over them, is the belief of their be-
ing capable, as well as their superiors, of answering
tlie end that God proposeth in creating mankind.
They would counteract this end, were they to re-
fuse to discharge those duties of their condition to
which providence calls them.

Nor would we derive from the truths which we
have affirmed, fanatical inferences. We endeavour-
ed before to preclude all occasion for reproach on
this article, yet perhaps we may not escape it ; for
how often does an unfriendly auditor, in order to
enjoy the pleasure of decrying a disgustful truth, af-
fect to forget the corrective, with which the preach-
er sweetens it ? we repeat it, therefore, once more ;
we do not pretend to afHrm, that the conditions of
all men are absolutely equal, by affirming that in
some senses all mankind are on a level. We do
not say, that tlie man, whom society agrees to con-
temn, is as happy as the man, whom society unites
to revere. AVc do not say, that the man, who hath
no where to hide iiis head, is as happy as he who is
commodiously accommodated. We do not say, that
a man, v.'ho is destitute of all the necessaries of life,
is as happy as the man, whose fortune is sufficient to
procure him all the conveniences of it. No, my
brethren! we have no more design to deduce infer-
ences of fanaticism from the doctrine of the \e\i^
than we have to infer maxims of anarchy and rebel-
lion. But we infer just conchisions conformable to
tie precious gift of reason, that the Creator hath
bestowed on us, and to the incomparably more pre-
cious gift of religion with which he hath enriched

The Equality of Mankind. 103

us. Derive then, my brethren, conclusions of these
kinds, and let them be the application of this dis-
course.

Derive from our subject conclusions of wof/cra/iow.
Labour, for it is allowable, and the morality of the
gospel doth not condemn it, labour to render your
name illustrious, to augment your fortune, to estab-
lish your reputation, to contribute to the pleasure
of your life; but labour no more than becomes you.
Let efforts of this kind never make you lose sight of
the great end of life. Remember, as riches, gran-
deur, and reputation, are not the supreme good, so
obscurity, meanness, and indigence, are not the su-
preme evil. Let the care of avoiding the supremo
evil, and the desire of obtaining the supreme good,,
be always the most ardent of our wishes, and let
others yield to that of arriving at the chief good.

Derive from our doctrine conclusions of acquies-
ceiice in the laws of providence. If it please provi-
dence to put an essential difference between you and
the great men of the earth, let it be your holy ambi-
tion to excel in it. You cannot murmur without be-
ing guilty of reproaching God, because he hath
made you what you are; because he formed you
men, and not angels, archangels, or seraphims. Had
he annexed essential privileges to the highest ranks,
submission, would always be your lot, and you ought
always to adore, and to submit to that intelligence,
which governs the world : but this is not your case.
God gives to the great men of the earth an exterior,
transient, superficial glory : but he hath made you
share with them a glory real, solid, and permanent.

104 The Equalilij of AlanMnd,

What difficulty can a wise man find by acquiescing
in this law of providence ?

Derive from the truths you have heard conclu-
sions of vigilance. Instead of ingeniously flattering
yourself with the vain glory of being elevated above
your neighbour ; or of suflering your mind to sink
under the puerile mortification of being inferior to
him; incessantly inquire what is the virtue of your
«tation, the duty of your rank, and use your utmost
industry to fill it worthily. You are a magistrate,
the virtue of your station, the duty of your rank, is
to employ yourself wholly to serve your fellow sub-
jects in inferior stations, to prefer the public good
before your own private interest, to sacrifice your-
self for the advantage of that state, the reins of which
you hold. Practise this virtue, fulfil these engage-
juents, put off self-interest, and devote yourself whol-
ly to a people, vvho intrust you with their properties,
their liberties, and their lives. You are a subject,
the duly of your rank, the virtue of your station, is
submission, and you should obey not only through
fear of punishment but, through a wise regard for
order. Practise this virtue, fulfil this engagement,,
make it your glory to submit, and in the authority
of princes respect the power of God, whose minis-
ters and representatives they are. You are a rich
man, the virtue of your station, the duty of your
condition, is beneficence, generosity, magnanimity.
Practise these virtues, discharge these duties. Let
your heart be always moved with the necessities of
the wretched, and your ears open to their complaints.

The Equality of Mankind. 105

Never omit an opportunity of doing good, and be in
society a general resource, an universal refuge.

From the truths which you have heard, derive
motives oî seal and fervour. It is mortifying, I own,
in some respects, when one feels certain emotions of
dignity and elevation, to sink in society. It is mor-
tifying to beg bread of one who is a man like our
selves. It is mortifying to be trodden underfoot by
our equals, and, to say all in a word, to be in stations
very unequal among our equals. But this economy
will quickly vanish. The fashion of this world will
presently pass aivay, and we shall soon enter that
blessed state, in which all distinctions will be abol-
ished, and in which all that is noble in immortal
souls, will shine in all its splendour. Let us, my
brethren, sigh after this period, let us make it the ob-
ject of our most constant and ardent prayers. God
grant we may all have a right to pray for it! God
grant oiu' text may be one day verified in a new
sense. May all who compose this assembly, mas-
ters and servants, rich and poor, may we all, my dear
hearers, having acknowledged ourselves equal in es-
sence, in privileges, in destination, in tie last end,
may we all alike participate the same glory. God
grant it for his mercy-sake. Amen.

VOL. II J, 14

8ERM0N IIL

The Worth of the Soul j

Matthew xvi. 26.
What shall a man give in exchange for his soul ?

31Y bretliven, before we enforce the truths which
Jesus Christ inchided in the words of the text, we
will endeavour to fix the meaning of it. This de-
pends on the term soid, which is used in this passage,
and which is one of the most equivocal words in
scripture ; for it is taken in différent, and even in
contrary senses, so that sometimes it signifies a dead
bodi/y Lev. xxi. J. We will not divert your atten-
tion now by reciting the long list of explications
that ?nay be given to the term : but we will content
ourselves with remarking, that it can be taken only
in two senses in the text.

Soul may be taken for life; and in this sense the
term is used by St. Matthew, who says. They are
dead who sought the y^oung child" s soul, chap. ii. 20.
Soul may be taken for that spiritual part of us, which
we call tJie soul bv excellence ; and in this sense it
is used by our Lord, who says, fear not them which
kill the body, hid are not able to kill the soul : hut ra-
ther fear him, which is able to destroy both soul and
body in hell, chap. x. 28.

108 Tlie Worth of the Soul

If we take the word in the first sense, for life, we
put into the mouth of Jesus Christ a proposilion
Terified by experience; that is, that men consider
life as the greatest of all temporal blessings, and
that they part with every thing to preserve it. This
rule hath its exceptions : but the exceptions confirm,
the rule. Sometimes, indeed, a disgust with the
world, a principle of religion, a point of honoiu-,
will incline men to sacrifice their lives: but these
particular cases cannot prevent our saying in the gen-
eral, "What shall a man give in exchange for his
life?'*

If we take the word for that part of man, which
we call the soul by excellence, Jesus Christ intended
to point out to us, not what men usually do ; (for
alas! it happens too often, that men sacrifice their
souls to the meanest and most sordid interest,) but
what they always ought to do. He meant to teach
us, that the soul is the noblest part of us, and that no-
thing is too great to be given for its ransom.

Both these interpretations are probable, and each
hath its partisans, and its proofs. But, although we
would not condemn the first, we prefer the last, not
only because it is the most noble meaning, and opens
the most extensive field of meditation : but because
it seems to us the most conformable to our Saviour's
design in speaking the words.

Judge by what precedes our text. " What is a man
profited, if he shall gain the whole world, and lose
his own soul ?" Jesus Christ spoke thus to fortify
his disciples against the temptations, to which their
profession of the gospel was about to expose them.

The Worth of the Soul. 109

If by the word soul we understand the life, we shall
be obliged to go a great way about to give any rea-
sonable sense to the words. On the contrary, if we
take the word for the 5/)m7, the meaning of the whole
is clear and easy. Now it seems to me beyond a
doubt, that Jesus Christ, by the manner in which he
hath connected the text with the preceding verse,
used the term soul in the latter sense.

Judge of our comment also by what follows. " What
shall a man give in exchange for his soul ? For," adds,
our Lord immediately after, " the Son of man shall
come in the glory of his Father, with liis angels;
and then he shall reward every man according to
his works." What connection have these words
with our text, if we take the word soul for life?
W^hat connection is there between this proposition,
Man hath nothing more valuable than life, and this,
" For the Son of man shall come in the glory of his
Father, with his angels?" Whereas if we adopt our
sense of the term, the connection instantly appears.

We will then retain this explication. By the soul
we understand here the spirit of man ; and, this word
being thus explained, the meaning of .Tesus Christ
in the whole passage is understood in part, and one
remark will be sufficient to explain it wholly. We
must attend to the true meaning of the phrase, lose
his soul, which immediately precedes the text, and
which we sh.all often use to explain the text itself.
To lose the soul does not signify to be deprived of
this part of one's self; for, however great this pun-
ishment might be, it is the chief object of a wicked
man's wishe« : but to lose the soul is to lose those real

110 The Worth of the Soul

blessings, and (o sustain those real evils, which a
soul is capable of enjoying and of suffering. When,
therefore, Jesus Christ says in the words tliat pre-
cede the text, " What is a man profited, if he shall
gain the whole world, and lose his own soul?" and
in the iexi^ " What shall a man give in exchange for
his soul?" he exhibits one truth under different fa-
ces, so that our reffections will naturally be turned
sometimes to the one, and sometimes to the other of
these propositions. He points out, I say, two truths,
which being united signify, that as the conquest of
tlie imi verse would not be an object of value suffi-
cient to enoage us to sacrifice our souls, so if we had
lost them, no price could be too great to be paid for
the recoveiy of thein. Let us here fix our atten-
tion; and let us examine what constitutes the digni-
ty of the soul. Let us inquire,

L The excellence of its nature;

IL The infinity of its duration ;

IIL The price of its redemption ; Three articles
which will divide this discourse.

L Nothing can be given in exchange for our souls.
We prove tliis proposition by the excellence of its
nature. What is the soul ? There have been great
absurdities, in the answers given to this question.
In former ages of darkness, when most of tlie studies
that were pursued for the cultivation of the mind
served to render it unfruitful ; when people thought
they had arrived at the highest degree of know-
ledge, if they had filled their memories with pomp-
ous terms and superb nonsense ; in those times, I
&ay, it was thought, the question might be fully and

The Worth of the Soul. 1 1 1

satisfactorily answered, and dear and complete ideas
given of the nature of the soul. But in later times,
when philosophy being cleansed from the impurities
that infected the schools, equivocal terms were re-
jected, and only clear and distinct ideas admitted,
and thus literary investigations reduced to real and
solid use ; in these days, I say, philosophers, and
philosophers of great name, have been afraid to
answer this question, and have affirmed that the
narrow limits which confine our researches, disable
us from acquiring any other than obscure notions of
the human soul, and that all which we can propose
to elucidate the nature of it, serve rather to discov-
er what it is not, than what it is. But if the deci-
sions of the former savour of presumption, does not
the timid reservedness of the latter seem a blame-
able modesty ? If we be incapable of giving such
sufficient answers to the question as would fully sat-
isfy a genius earnest in inquiring, and eager for de-
monstration, may we not be able to give clear and
high ideas of our souls, and so to verify these sen-
tentious words of the Saviour of tlie world. What
shall a man give in exchange for his soul?

Indeed we do clearly and distinctly know three-
properties of the soul; and every one of us knows
by his own experience, that it is capable of know-
ing, willing, and feeling. The first of these proper-
ties is intelligence, the second volition, the third
sensation, or, more properly, the acutest sensibility,
I am coming now to the design of my text, and here
I hope to prove, at least to the intelligent part o=f
my hearers, by the nature of the soul, that tlie loss

112 The Worth of the Soul,

of it is the greatest of all losses, and that nothing is
too valuable to be given for its recovery.

Intelligence is the first property of the soul, and
the first idea that we ought to form of it, to know
its nature. The perfection of this property consists
in havinof clear and distinct ideas, extensive and cer-
tain knowledge. To lose the soul, in this respect, is
to sink into total ignorance. This loss is irrepara-
ble, and he who should have lost his soul in this
sense, could give nothing too great for its recovery.
Knowledge and happiness are inseparable in intelli-
gent beings, and, it is clear, a soul deprived of in-
telligence cannot enjoy perfect felicity. Few men,
I know, can be persuaded to admit this truth, and
there are, I must allow, great restrictions to be made
on this article, w^iile we are in the present state.

1. In our present state, " every degree of know-
ledge, that the mind acquires, costs the body much.'*
A man, who would make a progress in science,
must retire, meditate, and in some sense, involve
himself in himself. Now, meditation exhausts the
animal spirits; close attention tires the brain; the
collecting of the soul into itself often injures the
health, and sometimes puts a period to life.

2. In our present state, " our knowledge is con-
fined within narrow bounds." Questions the most
worthy of our curiosity, and the most proper to an-
imate and hiiîame us, are unanswerable ; for the ob-
jects lie beyond our reach. From all our efforts to
eclaircise such questions we sometimes derive only
mortifying reflections on the weakness of our capa-
cities, and the najiow limits of our knowledge.

The Worth of the Soul 113

3. In this present state, sciences are incapable of
demonstration, and consist, in regard to us, of little
more than probabilities and appearances. A man,
whose genius is a little exact, is obliged in multi-
tudes of cases to doubt, and to suspend his judg-
ment; and his pleasure of investigating a point is
almost always interrupted by the too well-grounded
fear of taking a shadow for a substance, a phantom
for a reality.

4. In this world, most of those sciences^ in the
study of which we spend the best part of life, are
improperly called sciences ; they have indeed some
distant relation to our wants in this present state :
but they have no reference at all to our real dignity.
What relation to the real dignity of man hath the
knowledge of languages, the arranging of various
arbitrary and barbarous terms in the mind to enable
one to express one thing in a hundred different
words ? What relation to tlie real dignity of man
hath the study of antiquity ? Is it worth while to
hold a thousand conferences, and to toil through a
thousand volumes for the sake of discovering the
reveries of our ancestors ?

5. In this world we often see real and useful know-
ledge deprived of its lustre, through the supercilious
neglect of mankind, and science falsely so called
crowned with their applause. One man, whose
mind is a kind of scientific chaos, full of vain specu-
lations and confused ideas, shall be preferred before
another, vv'hose speculations have always been direct-
ed to form his judgment, to purify his ideas, and to
bow his heart to tjuth and virtue. This partiality i^

VOL. Ill, 15

114 The Worth of the Soul.

often seen. Now, although it argues a nanownes?^
of soul to make liappiness depend on the opmionS
of others, yet it is natural for intelligent beings, pla-
ced among other intelligent beings, to wish for that
approbation which is due to real merit. Were the
present life of any long dnration, were not the prox-
imity of all-piu'suing death a powerful consolation
against all our inconveniences, these unjust estima-
tions would be very mortifying.

Such being the imperfections, the defects, and the
obstacles of our knowledge, we ought not to be sur-
prized, if in general we do not comprehend the great
influence, that the perfection of our faculty of think-
ing and knowing hath over our happiness. And
yet even in this life, and with all these disadvanta-
ges, our knovvledge, however difficult to acquire,
however confined, uncertain and partial, how little
soever it may be applauded, contributes to our feli-
city. Even in this life there is an extreme difference
between a learned and an illiterate man: between
him, whose knowledge of languages enables him (so
to speak,) to converse with people of all nations,
and of all ages; and l;im who can only converse
witli his own contemporary countrymen: between
him, whose knowledge of history enables him to dis-
tinguish the successful from the hazardous, and to
profit l)y the vices and tlie virtues of his predeces-
sors; and him, who falls every day into mistakes in-
separable from the want of experience : between
him whose understanding: ueiohs all in ti:e balance
of truth ; and him, who every moment needs a guide
to conduct him. Even in this life, a man coilecte-'l

The Worth of the 8ouL 1,15

witliin himself, sequestered from the rest of man-
kind, separated from an intercourse with all the liv-
ing, deprived of all that constitutes the bliss of so-
ciety, entombed, if the expression may be allowed,
in a solitary closet, or in a dusty library, such a
man enjoys an innocent pleasure, more satisfactory
and refined than that, which places of diversion the
juost frequented, and sights the most superb, can af-
ford.

But if, even in this life, learning and knowledge
have so much influence over our happiness, what
shall we enjoy, when our souls shall be freed from
their slavery to the senses ? What, when we are per-
mitted to indulge to the utmost the pleasing desire
of knowing ? What felicity, Avhen God shall unfold
to our contemplation tbat boundless extent of truth
and knowledge which his intelligence revolves! What
happiness will accompany our certain knowledge of
the nature, the perfections, and the purposes of God !
What pleasure will attend our discovery of the pro-
found wisdom, the perfect equity, and the exact fit-
ness of those events, which often surprized and of-
fended us ! Above all, what sublime delight must we
enjoy, when we find our own interest connected with
every truth, and all serve to demonstrate the reality,
the duration, the immutability of our happiness 1
How think you, my bretliren, is not such a proper-
ty beyond all valuation ? Can the world indemnify
us for the final loss of it ? If we have had the un-
happiness to lose it, ought any thing to be accounted
ioo great to be given for its recovery ? And is not
ithis expression of Jesus Christ, in this view of it^ full

116 The Worth of the Soul

of meaning and truth, What shall a man give in ex-
change for his soul ?

What we have affirmed of the first properly of
our souls, that it is infinitely capable of contiibuting
to our happiness, although we can never fully com-
prehend it on earth, we affirm of the other two pro-
perties, volition, and sensibility.

The perfection of tl>e will consists in a perfect
iiarmony between the hofiness and the plenitude of
our desires. Now, to what decree soever we carry
our holiness on earth, it is always mixed with imper-
fection. And, as our holiness is imperfect, our en-
joyments must be so too. Moreover, as providence
itself seems often to gratify an irregular will, we can-
not w^ell comprehend the misery of losing the soul in
this respect. But judge of this loss, (and let one re-
flection suffice on this article :) judge of this loss by
this consideration. In that econotny, into which our
souls must enter, the being, the most essentially holy,
I mean God, is the most perfectly happy ; and the
most obstinately wicked being is the most complete-
ly miserable.

In like manner, we cannot well comprehend to
what degree the property of our souls, that renders
us susceptible of sensations, can be carried. How
miserable soever tl;e state of a man exposed to
lieavy afflictions on earth may be, a thousand causes
lessen the weight of them. Sometimes reason as-
sists the sufferer, and sometimes religion, sometimes
a friend condoles, and sometimes a remedy relieves;
and this thought at all times remains, death will
shortly terminate all my ills. The same reflections

The Worth of the Soul 117

may be made on sensations of pleasure, which are
always mixed, suspended, and interrupted.

Nevertheless, the experience we have of our sen-
sibility on earth is sufficient to give us some just no-
tions of the greatness of that loss, which a soul may
sustain in this respect ; nor is there any need to
arouse our imaginations by images of an economy
of w hich we have no idea.

The most depraved of mankind, they, who are
slaves to their senses, may comprehend the great mis-
ery of a state, in which tiie senses will be tormented,
even better than a believer can, who usually studies
to diminish the authority of sense, and to free his
soul fiom its lawless sway.

Judge ye then of tlie loss of the soul, ye sensual
minds, by this single consideration, if you have been
insensible to all the rest. When we endeavour to
convince you of the greatness of this loss by urging
the privation of that knowledge, whicli tlie elect en-
joy now, and which they hope to enjoy hereafter,
you were not affected with this misery, because you
considered the pleasure of knowing as a chimera.
When we attempted to convince you of the misery
of losing the soul by urging tlie privation of virtue,
and the slinging remorse that follows sin, you were
not touched w^itli this misery, because vii tue you con-
sider as a restraint, and remorse as a folly. But as
you know no other felicity, nor any other misery,
than what your senses transmit to your souls, judge
of the loss of the soul by conceiving a state, in which
all the senses shall be punished. The loss of the
soul is the loss of those harmonious sounds, which

118 The Worth of the Soul

have so often charmed your ears; it is the loss of
those exquisite flavours, that your palate has so of-
ten relished; it is the loss of all those objects of de-
sire, which have excited your passions. The loss of
the soul is an ocean of pain, the bare idea of which
iiath so often made you tremble, when religion call-
ed you to sail on it. The loss of the soul will be
in regard to you the imprisonment of yon confessor,
enclosed in a dark and filthy dungeon, a prey to in-
fection and putrefaction, deprived of the air and the
light. The loss of the soul will reduce you to the
condition of that galley slave, groaning under the
lashes of a barbarous officer, who is loaded with a
galling chain, who sinks under the labour of that oar
■which he works, or rather, with which he himself is
trailing along. The loss of the soul will place you
in the condition of yon martyr on the wheel, whose
living limbs are disjointed and racked, whose linger-
ing life is loth to cease, who lives to glut the rage
of his tormentors, and who expires only through an
overflowing access of pain, his executioners with the
barbarous industry being frugal of liis blood and his
strength, in order to make him sutler as much as he
can possibly suffer before he dies.

But, as I said before, all these images convey but
very imperfect ideas of the loss of our souls. Were
we to extend our speculations as far as the subject
>vouid allow, it would be easy to prove that the soul is
capable of enjoying sensible pleasures infinitely more
refined, and of suflering pains infinitely more excru-
ciating than all tliose which are felt in this world.
In this world, sensations of pleasure and pain arc

The Worth of the Soul. 11 ^

proportioned to the end, that the Creator proposed
in renderhig us capable of them. This end is al-
most always the preservation and well-being of the
body during the short period of mortal life. To an-
swer this end, it is not necessary, that pleasure and
pain should be so exquisite as our senses may be ca-
pable of enduring. If our senses give us notice of
the approach of things hurtful and beneficial to us,
it is sufficient.

But in heaven sensible pleasures will be infinitely
more exquisite. There the love of God will have
its free course. There the promises of religion will
all be fulfilled. There the labours of the righteous
will be rewarded. Tliere we shall discover how far
the power of God will be displayed in favour of aii
elect soul. In like manner the extent of divine pow
er in punishing tlie wicked will appear in their fu-
ture state of misery. That justice must be glorifi-
ed, which nothing but the blood of .Tesus Christ
could appease in favour of the elect. There the sin-
ner must fall a victim to the wrath of God. There
he must experience how " fearful a thing it is to fail
into the hands of the living God," Heb. x. 31. Hath
a man, who is threatened with these miseries, any
thing too valuable to give for this redemption from
them ? Is not the nature of our souls, which is known
by these three properties, understanding, volition,
and sensibility, expressive of its dignity ? Does not
this demonstrate this proposition of our Saviour,
" What shall a man give in exchange for his soul ?"

II. The immortaUlij of a soul constitutes its digni-
ty, and its endless duration is a source of demon-

Î2P The Worth of the Soul

strations in favour of the proposition in the text.
This diojnity is incontestible. The principle of the
immortality of the soul, from which wfe reason, is
undeniable. Two suppositions may seem, at first
sight, to weaken the evidence of the immortality of
the soul. First, The close union of the soul to the
body seems unfavourable to the doctrine of its im-
mortality, and to predict its dissolution with the
body. But this supposition, methinks, vanisheth,
when we consider what a disproportion there is be-
tween the properties of the soul, and those of the
body. This disproportion proves, that they are two
distinct substances. The separation of two distinct
substances makes indeed some change in the manner
of tiieir existing : but it can make none really in
their existence.

But whatever advantages we may derive from this
reasoning, I freely acknowledge, that this, of all
philosophical arguments for the immortality of the
soul, the least of any affects me. The great ques-
tion on this article, is not what we think of our souls,
when we consider them in theniselves, independent-
ly on God, whose omnipotence surrounds and gov-
erns them. Could an infidel demonstrate against us,
that tfie human soul is material, and that therefore,
it must perish with the body : Could we, on the con-
trary, demonstrate, against him, that the soul is im-
material, and that therefore it is not subject to laws of
matter and must survive the destiuction of the
body ; neither side, in my opinion, \a ould gain any
thing considerable. The principal question that,
>yhich alone ought to deteriume our notions on this

The Worth of the Soul. 121

article, would remain unexamined : that is, whether
God will employ his power over our souls to per-
petuate, or to destroy them. For could an infidel
prove, that God would employ his power to annihi-
late our souls, in vain should we liave demonstrated,
that they were naturally immortal ; for we should
be obliged to own, that they are mortal in respect of
the will of that God, whose omnipotence rules them.
In like manner, if we could prove to an unbeliever,
that God would employ his power to preserve them
in eternal existence, in vain would he have demon-
strated, that considered in themselves they are mor-
tal ; and he would be obliged in his turn to al-
low that human souls are immortal in virtue of the
supreme power of God. Now, my brethren, the
supposition, that God will employ his power to an-
nihilate our souls, will entirely disappear, if you at-
tend to the well-known and familiar argument of the
connexion between the immortality of the soul, and
that desire of immortality which the Creator hath
imparted to it. What can we reply to a man who
reasons in this manner?

I find myself in a world, where all things declare
the perfections of the Creator. The more I consider
all the parts, the more I admire the fitness of each
to answer the end of him who created them all.
Among numberless productions perfectly correspon-
dent to their destination I find only one being,
whose condition doth not seem to aoree with that
marvellous order, which I have observed in all the
rest. This bemg is my own soul. And what is
this soul of mine ? Is it fire ? Is it aar ? Is it etliereal

VOL. UT. 16

122 The Worth of the Soul.

matter ? Under whatever notions I consider it, I am
at a loss to define it. However, notwithstanding
this obscurity, T do perceive enough of its nature to
convince me of a great disproportion between the
prf sent state of my soul, and that end for which its
Crf ator seems to have formed it. This soul, I know,
I feel (and, of all arguments, there are none more
convincing than those, that are taken from senti-
ment,) this soul is a being eagerly bent on the en-
joyment of a happiness infinite in its duration.
Should any one offer me a state of perfect happi-
ness, that would continue ten thousand years, an as-
senjblage of reputation and riches, grandeur and
magnificence, perhaps, dazzled with its glare, I might
cede my pretensions in consideration of this enjoy-
ment. But, after all, I fully perceive, that this feli-
city, how long, and how perfect soever it might be,
would be inadequate to my wishes. Ten thousand
years are too few to gratify my desires ; my desires
leap the bounds of all fixed periods of duration, and
roll along a boundless eternity. What is not eter-
nal is unequal to my wishes, eternity only can satisfy
them.

Such is my soul. But where is it lodged ? Its^
place is the ground of my astonishment. This soul,
this sulyect of so many desires, inhabits a world of
vanity and nothingness. Whether I climb the high-
est eminences, or pry into the deepest indigence, I
can discover no object capable of filling my capa-
cious desires. I ascend the tlirones of sovereigns, I
descend into the beggar's dust ; I walk the palaces
of princes, I lodge in the peasant's cabin; I retire

The Worth of the Soul. 12a

into the closet to be wise, T avoid recollection, choose
ifijnorance, and increase the crowd of idiots ; I live
in solitude, I rush into the social multitude: but ev-
ery W'here I find a mortifying void. In all these pla-
ces ti.ere is notliing satisfactory. In each I am more
unhappy, throuiijh the desire of seeinsj new objects,
than satisfied with tlie enjoyment of what I possess.
At most, I experience notliing in all these pleasures,
which my concupiscence multiplies, but a mean of
rendering my condition tolerable, not a mean of ma-
king it perfectly happy.

How can I reconcile these things ? How can I
make the Creator agree with himself? There is one
way of doing this, a singular but a certain way ; a
way that solves all difficulties, and covers infidelity
with confusion ; a way that teacheth me what I am,
whence I came, and for what my Creator hath de-
signed me. Although God hath placed me in this
woild, yet he doth not design to limit my prospects
to it; though be hath mixed me with mere animals,
yet he doth not intend to confound me with them ;
though he hath lodged my soul in a frail perishable
body, yet he doth not mean to involve it in the dis-
solution of this frame. Without supposing immortal-
ity, that which constitutes the dignity of man,
makes his misery. These desires of immortal dura-
tion, this faculty of thinking and reflecting, of ex-
panding and perpetuating the mind; this superi-
ority of soul, tliat seems to elevate mankind above
beasts, actually place the beast above the man, and
fill him with tiiese bitter reflections full of mortifi-
cation and pain* Ye crawling reptiles ! ye beasts

124 The Worth of the Soul.

of the field! destitute of intelligence and reason!
if my soul be not immortal, I envy your condition.
Content with your own organs, pleased with rang-
ing the fields, and browsing the herbage, your de-
sires need no restraint ; for all your wishes are fully
satisfied. While I, abounding on the one hand with
insatiable desires, and on the other confined amidst
vain and unsatisfactory objects, I am on this account
unhappy !

We repeat these philosophical reasonings, my
brethren, only for tlie sake of convincing you, that
we are in possession of immense advantages over
sceptics in this dispute. On the principles of an un-
believer, you see, were his notion of revelation
"VN ell-groimded ; were the sacred book, in which so
many characters of truth shine, an human produc-
tion; were a reasonable man obliged to admit no
other propositions than those, which have been al-
lowed at the tribunal of right reason ; yea, we say
more, were our souls material, we ought, on the sup-
positions before mentioned, to admit the immortali-
ty of the soul as most conformable to our best no-
tions of the will of our Creator.

But, when we are thus convinced of our immor-
tality, need we any new arguments to demonstrate
the proposition included in the text, What shall a
man give in exchange J or his soul / Most subjects may
be made to appear with greater or less dignity, ac-
cording to the greater or smaller degree of import-
ance, m whidj llie preaciier places it. Pompous
expiessicns, bold figures, lively images, ornaments
of éloquence, may often supply either a want of

The Worth of the Soul. 125

dignity in the subject discussed, or a want of proper
dispositions in auditors, who attend the discussion
of it. But in my opinion, every attempt to give im-
portance to a motive taken from eternity, is more
likely to enfeeble the doctrine than to invigorate
it. Motivesof this kind are self-sulïîcient. Descrip-
tions the most simple, and the most natural, that
can be made, are always, I think, the most pathetic,
and the most terrifying ; nor can I find an expres-
sion, on this article, more eloquent and more em-
phatical Ihan this of St. Paul, The things which are
seen, are temporal : but the things, which are not seeny
are eternal, 2 Cor. iii. 18. Were the possession of
the whole world the price you ask in exchange for
your souls : were the whole world free from tliose
characters of vanity, which open such a boundless
field to our reflections ; would there not always be
this disproportion between a perishing world, and a
soul aspiring at felicity, that the world would end,
and the soul would never die?

Death puts an end to the most specious titles, to
the most dazzling grandeur, and to the most deli-
cious life ; and the thought of this period of human
glory reminds me of the memorable action of a
prince, who, although he was a heathen, was wiser
than many Christians ; I mean the great Saladin.
After he had subdued Egypt, passed the Euphrates,
and conquered cities without number ; after he had
retaken Jerusalem, and performed exploits more
than human, in tliose wars which superstition had
stirred up for the recovery of the holy land; he
finished his life in the performance of an action^

126 The Worth of the Soul

that ouiçht to be transmitted to the most distant
posterity. A moment before he uttered his last si^h,
he called the herald, who had carried his banner be-
fore him in all his battles, he commanded him to
fasten to the top of a lance, the shroud, in whicli the
dying prince was soon to be buried. Go, said he,
carry this lance, unfurl this banner, and, while you
lift up this standard, proclaim, "This, this is all,
that remains to Saladin the Great, the Conqueror
and the King of the empire, of all his glory."*
Christians! I perform to-day the office of this herald.
I fasten to the top of a spear sensual and intellec-
tual pleasures, worldly riches, and human honours.
All these I reduce to the piece of crape, in which
you will shortly be buried. This standard of death
I lift up in your sight, and 1 cry ; This, this is all
that will remain to you of the possessions, for which
you exchanged your souls. Are such possessions
too great to be given in exchange for such a soul?
Can the idea of their perishing nature prevail over
the idea of the immortality of the soul? And do
you not feel the truth of the text, What shall a many
a rational man, a man who is capable of comparing
eternity with time. What shall such a man i^ive
in exchange for his soul ?

Finally, We make a reflection of another kind to
convince you of the dignity of your souls, and to
persuade you, that nothing can be too valuable to
be given in exchange for them. This is taken from
the astonishing works tliat God hath performed in

* Maimb. Hist, des Croisades, lib. vi, p. 572. dc I'Edit in 4.

The Worth of the Soul 127

their favour. We will confine ourselves to one ar-
ticle, to the inestimable price that God hath g;iven
for the redemption of them. Hear these words of
the holy scriptures. Ye arc bought with a price. Ye
nere redetmed from i/our vain conversatioii, not with
corrvptille things, as silver and gold : bvt ivith the pre-
cious blood of Christ, 1 Cor. vi. 20. 1 Pet. i. 18.

Some of you perhaps, may say, as the limits of a
sermon will not allow us to speak of more than one
of the wondrous works of God in favour of immor-
tal souls, we ouglit at least to choose that which is
most likely to affect an audience, and not to dwell
on a subject, which having been so often repeated,
will make only slight impressions on their minds.
Perhaps, were we to inform you, that in order to
save your souls, God had subverted formerly all the
laws of nature, or to use the language of a prophet,
tliat he had shaken the heaven and the earth, the sea
and the dry land. Hag. ii. 6. Perhaps, were we to
tell you, that in order to save your souls, God de-
ferred the end of the world, and put off the last vi-
cissitudes, that are to put a period to the duration
of this universe, that according to St. Peter, the Lord
is long-suffering to us-ward, 2 Pet. iii. 9. Perhaps,
w ere we to affirm, that in order to save our souls, he
will come one day on the clouds of heaven, sitting
on a throne, surrounded with glorious angels, ac-
companied with myriads of shouting voices, to de-
liver them with the greater pomp, and to save tliem
with more splendour : Perhaps by relating all these
mighty works done for our souls, we might excite in
you ideas of their dignity more lively than that which

là» The Worth of the Soul.

we have chosen, and to which we intend to confine
our attention. But surmount if you can, your cus-
tomary indolence, and form an adequate idea of the
dignity of the sacrifice of Jesus Christ, in order tlie
better to judge of the dignity of those souls, of which
his blood was the price.

Go, learn it in heaven. Behold the Deity. Ap-
proach his throne. Observe the thousand thousands
ministering unto him, ten thousand times ten thousand
standing before him, Dan. vii. 19. See his eyes spark-
ling with fire, and his majesty and glory filling his
sanctuary, and by the dignity of the victim sacrifi-
ced, judge of the value of the sacrifice.

Go, study it in all the economies, that preceded
this sacrifice. Observe the types, which prefigured
it; the shadows that traced it out; the ceremonies
which depicted it ; and by the pomp of the prepara-
tions, judge of the dignity of the substance prepared.

Go, learn it on mount Calvary. Behold the wrath
that fell on the head of Jesus Christ. Beliold his
blood pouring out upon the earth, and him, your Sa-
viour, drinking the bitter cup of divine displeasure.
See his hands and his feet nailed to the cross, and
his whole body one great wound; observe the un-
bridled populace foaming with rage around the
cross, and glutting their savage souls with his barba-
rous sufferings; and by the horror of the causes
that contributed to his death, judge of the death it-
self.

Go to the infidel, and let him teach you the dig-
nity of the sacrifice of Christ. Remember on this
•account he attacks Christianity, and he- hath some

The Worth of the Soul 129

shew of reason for doing so; for if this religion may-
be attacked on any side, with the least hope of suc-
cess, it is on this. The truths of the Christian reli-
gion are incontestible : but if there be any one ar-
ticle of the gospel, which requires an entire docility
of mind, an absolute submission of heart, a perfect
deference to God, who speaks, it is the article of the
sacrifice of the cross. Weigh the objections, and,
hy the greatness of the difficulties judge of the dig-
nity of the mystery.

Recollect, Christian! God thought fit to require
the blood of his Son for the redemption of our souls.
These souls must have been very precious in the
sight of God, since he redeemed them at a price so
immense. The misery into which they were liable
to be plunged, must have been extremely teiTible,
since God thought proper to make such great ef-
forts to save them from it. The felicity of which
they are capable, and to which the Lord intends to
elevate them, must be infinitely valuable, since it
cost him so much to bring them to it. For what ia
the universe is of equal value with the blood of the
Son of God ? Disappear all ye other miracles^
wrought in favour of our souls! ye astonishing pro-
digies, that confirmed the gospel ! thou delay of the
consummation of all things ! ye great and terrible
signs of the second coming of the Son of God !
Vanish before the miracle of the cross, for the cross
shines you aJl into darkness and shade. This glo-
rious light makes your glimmering vanish, and after
my imagination is filled with the tremendous digni-
iy of this sacrifice, I can see nothing great beside»

voh, i\h 17

130 Tlie Worth of the Soul

But, if God, if this just appraiser of thin^js, hath es-i
timated our souls at such a rate, shall we set a low
price on them ? If he hath given so much for them;
do we imagine we can give too much for them ? If,
for their redemption, he hath sacrificed the most
valuable person in heaven, do we imagine there is
any thing upon earth too great to give up for them ?
No, No, my brethren ! after what we have heard,
we ought to believe, that there is no shadow of ex-
aggeration in this exclamation of Jesus Christ, What
is a man profited, if he shall gain the nhole world and
lose his on:n soul ! 1 do not certainly know what our
Saviour meant to say, whether he intended to speak
of a man, Avho should gain the whole world, and in-
stantly lose his soul; or of one who should not lose
his sold till long after he had obtained the whole world,
and had reigned over it through the course of a long
life. But I do know that the words are true, even
in the most extensive sense. Suppose a man, who
should not only enjoy universal empire for one whole
age; but for a period equal to the duration of the
world itself; the proposition that is implied in the
words of .Tesus Christ is applicable to him. Such
a sold as we have described, a soul so excellent in
its nature, so extensive in its duration, so precious
through its redemption; a soul capable of acquiring
so much knowledge, of conceiving so many desires,
of experiencing so much remorse, of feeling so ma-
ny pleasures and pains ; a soul that must subsist be-
yond all time, and perpetuate itself to eternity ;
a soul redeemed by the blood of the Son of God ;
a soul so valuable ought to be preferred before all

The Worth of the Soul. 13Ï

tilings, and nothing is too precious to be given for
its exchange. " What is a man profited, if he shall
gain the Avhole world, and lose his own soul ? or,
Avhat shall a man give in exchange for his soul ?"

However, my brethren, we are willing to acknow-
ledge, were we in the case supposed by Jesus Christ ;
were it in our power to gain the whole world by
losing our own souls ; or, being actually universal
monarchs, were we obliged to sacrifice this vast em-
pire to recover our souls already lost ; were we, be-
ing smitten with the splendid ofier, or being alarmed
at the immense price of our purchase, to prefer the
whole world before our own souls, we might then,
if not exculpate our conduct, yet at lea«t give a lit-
tle colour to it ; if we could not gain our cause, we
might however plead it with some shew of reason.
A reason of slate, a political motive, as that of gov-
erning a whole universe, would naturally have some
influence ovei- us. The titles of Sovereign, Mon-
m'ch, Emperor, would naturally cliarm little souls
like ours. Sumptuous palaces, superb equipages,
a crowd of devoted courtiers, bowing and cringing
before us, and all that exterior grandeur which en-
virons the princes of the earth, would naturally fas-
cinate such feeble eyes, and infatuate such puerile
imaginations as ours. I re[>eat it again, could we
obtain the government of the universe by the sale of
our souls, if we could not justify our conduct we
mis^ht extenuate the ffuilt of it ; and althoudi we
could not gain our cause, we might at least plead it
with some shew of reason.

132 The Worth of the Soid,

But is this our case ? Is it in our power to gain
the whole world ? Is this the price at which we sell
our souls ? O shame of human nature ! O meanness
of soul, more proper to confound us than any thing
else, with which we can be reproached! This intelli-
gent soul, this immortal soul, this soul which has
been thought worthy of redemption by the blood of
the Saviour of the world, this soul we often part
with for nothing, and for less than nothing ! In our
condition, placed as most of us are, in a state of me-
diocrity ; when by dissipation and indolence, by in-
justice and iniquity, by malice and obstinacy, we
shall have procured from vice all the rewards that
we can expect, what shall we have gained ? Cities ?
Provinces? Kingdoms ? a long and prosperous reign?
God hath not left these to our choice. His love
would not suffer him to expose us to a temptation so
"violent. Accordingly we put up our souls at a lower
price. See this old man, rather dead than alive,
bowing under his age, stooping down, and stepping
into the grave, at what price does he exchange his
soul ? at the price of a few days of a dying life ; a
few pleasures smothered under a pile of years, if I
may speak so, or buried under the ice of old age.
That officer in the army, who thinks he alone under-
stands real grandeur, at what rate does he value his
soul.' He loses it for the sake of the false glory of
swearing expertly, and of uniting blasphemy and po-
liteness. What does yon mechanic get for his soul ?
One acre of land, a cottage bigger and less inconven-
ient than that of his neiirhbour.

Tlie Worth of the Soul 133

Unmanly wretches ! If we be bent on renouncing
our dignity, let us, however, keep up some appear-
ance of greatness. Sordid souls ! if we will resign
our noblest pretensions, let us do it, however, in fa-
vour of some other pretensions that are real. *' Be
astonished, O ye heavens, at this ! and be ^e horri-
bly afraid ; for my people have committed two evils :
they have forsaken me the fountain of living waters,
and hewed tliem out cisterns, broken cisterns, tiiat
can hold no water," .Ter. ii. 12. Do you perceive,
my brethren, the force of this complaint, which God
anciently uttered over his people the Jews, and
which he now utters over us ? Neither genius nor
erudition can explain it. Could they, you might
perhaps understand it. A certain elevation, a cer-
tain dignity of soul, singular sentiments of heart, are
the only expositors of these afTecting words. There-
fore, I fear, they are unintelligible to most of you.
*' Be astonished, O ye heavens, at this ! and be ye
horribly afraid; for my people have committed two
evils: they have forsaken me the fountain of liv-
ing waters, and hewed them out cisterns, broken
cisterns, that can hold no water." God loves us, he
desires we should love him. He has done every
thing to conciliate our esteem. For us he sent his
Son into the world. For us he disarmed death.
For us he opened an easy path to a glorious eternity.
And all this, to render himself master of our hearts,
and to engage us to return him love for love, life
for life. We resist all these attractives, we prefer
other objects before him. No matter, he would
pass this ingratitude, if the objects, which we

134 Tîie Worth of the Soul.

prefer before him, were capable of making us hap-
py ; if, at least, they bore any apparent proportion
to those which he offereth to our hopes. But
what arouseth his displeasure, what provokes his
just indignation, what excites reproaches that would
cleave our hearts asunder, were they capable of feel-
ing, is the vanity of the objects, which we prefer be-
fore him. The soul, in exchange for which the
whole world would not be a sufficient consideration,
this soul we often give for the most mean, the most
vile, the most contemptible part of the world. " O
ye heavens ! be astonished at this, at this be ye hor-
ribly afraid; for my people have committed two
evils : they have forsaken me the fountain of living
waters, and hewed them out cisterns, broken cis-
terns, that can hold no water.'*

But do we know, ungrateful that we are, do we
know, that if tlie hardness of our hearts prevent
our feeling in particular, the energy of this reproof,
and in general the evidence of the reflections, that
make the substance of this discourse ; do we know
that a day will come, when we shall feel them in all
their force ? Do we know, that there is now a place,
where the truth of our text appears in a clear, but
a terrible light ? Yes, my brethren, this reflection is
perliaps essential to our discourse, this, perhaps, ap-
proaches nearest to tlie meaning of Jesus Christ ;
perhaps Jesus Christ, in these words, " What shall
a man give in exchange for liis soul ?" meant to in-
form us of the disposition of a man in despair, who,
immersed in all the miseries, that can excruciate a
soul, surprised at having paited with such a soul at

The Worth of the SouL 135

a price so small, stricken with the enormous crime
of losing it, wishes, but too late, to give every thing
to recover it.

Ideas like these we never propose to you w ithoui
reluctance. Motives of another kind should suffice
for Christians. Learn the worth of your souls. En-
ter into the plan of your Creator, who created them
capable of eternal felicity ; and into that of your
Redeemer, who died to enable you to arrive at it*
Against all the deceitful promises, which the world,
the flesh, and the devil use to seduce you, oppose
these words of Jesus Christ, " What is a man profit-
ed, if he gain the whole world, and lose his own
soul ? Or what shall a man give in exchange for
his soul ?" May God inspire you with these noble
sentiments ! To liim be honour and glory for ever.
Amen.

SERMON IV.

John viii. 36.

If the Son, therefore, shall make you free, ye shall he
free indeed.

JVIY brethren, there were many mysteries in the
Jewish feast of the Jubilee. It was a joyful festival
to the whole nation : but none celebrated it w ith
higher transports than slaves. No condition could
be more deplorable than that of these unhappy peo-
ple, and, notwitii&tanding the lenitives, that tlie Jew-
ish jurisprudence mixed with their sufferings, their
condition was always considered as the most miser-
able, to which men can be reduced. The jubilee
day was a day of universal enfranchisement. All
slaves, even they, who had refused to embrace the
privileges of the sabbatical year, their wives, and
their children were set at liberty.

Should I affirm, my brethren, that no slave among
them had more interest in this festival than you have,
perhaps you would exclaim against my proposition.
Probably, you would say to me, as some of them
said to Jesus Christ, We were never in hondas;e to
any man. But undeceive yourselves. Tl^e jubihe
was instituted not only to moderate the auttiority of

TOL. III. 18

138 Heal Liberty.

masters, and to comfort slaves : but God had greater
designs in appointing it. Hear the mystical design
of it. The Spirit of the Lord God is vpon me, be-
cavse the Lord hath anointed me to preach good tidings
unto the meeky to proclaim liberty to the captives, to
proclaim the acceptable year of the Lord, Isa. Ixi. 1,
2. Who speaks in this prophecy of Isaiah ? Had
not Jesus Christ answered this question in the syna-
gogue at Nazareth, ye sheep of the chief shepherd
and bishop of your souls ! should ye not have known
bis voice?

Come, my brethren, come, behold lo-day with
what precise accuracy, or rather, with what pomp
and majesty he hath fulfilled this prophecy, and bro-
ken your chains in pieces. Do not disdain to fol-
low the reflections we are going to make on these
words, which proceeded from his sacred moutli, " If
the Son make you free, ye shall be free indeed." O
may this language inspire us with the noble ambition
of terminating our slavery ! May slaves of preju-
dice, of passion, and of death, quit their shameful
bonds, enjoy the acceptable year of the Lord, and par-
take of the glorious liberty of the children of God !
Aiheu. Rom. viii. 2K

Jf the Son shall make you free, ye shall he free
indeed. In order to explain these words, it will be
necessary to relate the occasion of them, and to ex-
plain, at least in part, the discourse^ from which they
are taken.

Jesus Christ spoke these words in the treasury, ver.
20. that is to say, in a court of the temple, which
was called the woman's porch, because women were

Real Liberty, 139

allowed to enter it. This court was also called the
treasury, because it contained thirteen tubes like
trumpets for the reception of public contributions.
Jesus Clirist is supposed to allude to the form of
these, when he says, When thou dost thine alms, do not
sound a trumpet before thee. Matt. vi. 2. Each of these
tubes had a difTereut inscription on it, according to
the différent contributions, for the reception of which
they were placed, either charitable contributions
for the relief of the poor, or votive for the discharge
•of a vow, or such as were prescribed by some par-
ticular law. In this court sat Jesus Christ observ-
ing what each gave to (he poor. In this place
he absolved a woman caught in adultery, and con-
founded her accusers, whose great zeal against her
was excited more by the barbarous desire of shed-
<ling the blood of the criminal, than by the horror
of the crime. To punish those vices in others, of
which the punisher is guilty, is a disposition equally
opposite to benevolence and equity. It was a re-
ceived opinion among the .lews, that the waters of
jealousy had no effect on an adulterous wife, whose
husband had been guilty of the same crime. Jesus
Christ perhaps referred to this opinion, when he said
to the Pharisees, He that is without sin among you,
let him first cast a stone at her, ver. 7.

I suppose this woman not to have been one of
those who live in open adultery, who know not what
it is to blush, who not only commit this crime, but
even glory in it. I suppose her a penitent, and that
sentiments of true repentance acquired lier the pro-
tection of him, who came not to call the righteous, hut

14Ô ^eal Liberli/.

simiers to repentance, Matt. ix. 13. Yet the in-
dulgence of our Saviour seemed to be a subversion
of that law of Moses, which condemned them to
death who were guilty of adultery. (Levit. xx. 10.
Deut. xxii. 22.) Nothing could be less likely to
conciliate the minds of the Jews to Jesus Christ
than the infraction of a religion, the origin of which
was divine, and which no person could alter without
incurring the most rigorous penalties; " ye shall not
add unto the word wiiich T command you," said the
supreme legislator, " Neither shall ye diminish aught
from it, Deut. iv. 2. To the law and to the testimo-
ny : if they speak not according to this word, it is be-
cause there is no light in them, Isa. viii. 20. Accord-
ingly we find, one of the most specious accusations,
that was ever invented against Jesus Clirist, and one
of the most pardonable scruples, which some devout
souls had about following him, arose from this con-
sideration, that on some occasions he had relaxed
those laws, which no mortal had a right to alter, this
man is not of God, said some, because he keepeth not
the sabbath-day, John ix. 16.

Tliis conduct certainly required an apology. Je-
sus Christ must needs justify a right wliich he claim-
ed, but which no man before him had attempted to
claim. This is the true clue of the discourse, from
which our text is taken. Jesus Christ there proves,
that he is the supreme law-giver, that although the
eternal laws of right and wrong, which proceeded
from him, are invariable, yet the positive institutes
that depended on the will of the legislator, and de-
pyed all their authority from his revealed command.

Real Liberty, 141

nngbt be continued, or abrogated at his pleasure.
Ke there demonstrates of the whole levitical ritual
wl.at he elsewhere said of one part of it, the Son of
man is Lord of the sabbath^ Matt. xii. 8.

He beg:ins his discourse in this manner, I am the
light of the world. In the style of the Jews, and, to
say more, in the style of the inspired writers, light,
\y excellence, " Son of God, Word of God, God's
Shckinab," as the .lews speak, that is to say, the hab-
itation of God among men, Deity itself, are synoni-
mous terms. Witness, among many other proofs,
the majestic frontispiece of the gospel of St. John,
the magnificent titles which he gives the adorable
personage, of whom he writes. " In the beginning
was the Word, and the Word was with God, and the
A> ord was God. All things were made by him, and
without iiim was not any thing made that was made.
In him was life, and the life was the light of men.
The W^ord was made fllesh, and dwelt among us,"
John i. 1, &c. Remark these words, dnelt among us,
the phrase alludes to the Shekinah, which many
Jewish Rabbies say, was the Messiah.

V\ hat Jesus Christ affirms being granted, that is,
that he was the light by excellence, no apology is
needful; for he had a right to absolve a woman
whom Moses, by the order of God, had condemned
to die. 1 he authority of inferior judges is limited
to the execution of those laws, which the supreme
legislator appoints. Sovereign ])rinces have reserv-
ed the prerogative of shewing mercy. The Phari-
sees foresaw the consequences of admitting the title
that he claimed, and therefore they disputed his

142 Real Liberty.

right to claim it ; Thou hearest record of thyself, say
Ihey, thy record is not true, cliap. viii. 13.

This objection would naturally arise in the rnind.
It seems to be founded on this incontestible princi-
ple, No envoy from heaven, the Messiah himself not
excepted, has a right to require submission to his
decisions, unless he give proofs of his mission. All
implicit faith in men, who have not received divine
credentials, or who jefuse to produce them, is not
faith, but puerile credulity, gross superstition.

But the Pharisees, who made this objection, did
not make it for the sake of obtaining evidence, and
Jesus Christ reproves them for this duplicity. If
you continue in doubt of my mission, said he to
them, it is your own fault, your infidelity can only
proceed from your criminal passions, ye judge after
the Jl4;sk, ver. 15. If you would suspend these pas-
sions, you would soon perceive, that the holiness of
my life gives me a right to bear witness in my own
cause ; for nhich of you convinceth me of sin 1 ver. 46.
You would soon see, that my testimony is confirm-
ed by that of my Father, who, when he sent me
into the world, armed me with his omnipotence,
-which displays itself in my miracles. He that sent me
is 7vith j)ie, the Father hath not left me alone, ver. 29,
But the hatred you bear to me prevents your seeing
the attributes of my Father in me, ye neither know
me, nor my Father, ver. 19. However, I will not
yet justify my mission by inflicting those punish-
ments on you which your obstinacy deserves, /
judge no man j nor will I perform the office of a
judge, till I have finished that of a Redeemerc

Real Liberty. 143

When you have filled up the measure of your sins,
by obtaining a decree for my crucifixion, you shall
be forced to acknowledge under that iron rod, which
the Father hath given me to destroy my enemies,
the divinity of a mission, that your wilful obstinacy
now disputes, when ye have lifted up the Sou of man,
then shall ye know that I am he, ver. 23.

Arguments so powerful, threatenings so terril)! e,
made deep impres-^ions on the minds of some of our
Lord's hearers, and to them, who felt the force of
what was said, .Tesus Clirist added. If ye continue in
my word, then are ye my disciples indeed ; and ye
shall know the tridh, and the tridh shall make you free,
ver. 31.

I suppose, among the people, to whom these
words were addressed, w^ere some of the disciples
of Judas of G anion a city of Galilee, who for this
reason was called Judas the Gaulonite. These sedi-
tious people supposed, that in order to be a good
Jew, it was necessary to be a bad subject of the em-
peror. They were always ripe for rebellion against
the Romans, and they reproached those of their
countrymen, who quietly submitted to these tyrants
of mankind, with degenerating from the noble spirit
of their ancestors. This opinion, I think, places
their answer to Jesus Christ in the clearest light.
We are, say they, Abraham'' s seed, and were jiever in
bondage to any man: how say est thou. Ye shall he
made free ? ver. 33. Had they spoken of the whole
nation, how durst they have affirmed, after the well
known subjection of their country to so many dif

144 Heal Liberty,

ferent conquerors, we were never in bondage to any
linnn ?

Jesus turned their attention from the lite» al to the
spiritual meaning of his promise. He told ihem,
there were bonds more shameful than those which
Pharoah and Nebuchadnezzar had formerly put on
their fathers, more humiliating; than those to which
the Romans obliged the nation at the time of his
speaking to submit ; bonds, with which sin loaded
its slaves, chains, which they themselves actually
wore, while they imagined they were free ; Verily^
verily, I say unto you. Whosoever committeth sin is the
servant of sin, ver. 34. Jesus Christ intended to in-
form them, that, although God had patiently treat-
ed them to that time as his children in his church,
he would shortly expel them as slaves, and deal with
them not as the legiti'nate children of Abraham;
but as the sons of Hagar, of whom it had been said
as St. Paul remarks. Cast out the bond-woman and
her son ; for the son of the bond-woman, shall not be
heir with the son of the free-woman. Gal. iv. 30.

But while he undeceived them concerning that
imaginary liberty, which they flattered themselves
they enjoyed, he announced real liberty to them,
and after he had given them most morti/ying ideas
of their condition, he declared, that he alone could
free them from it ; this is the sense of my text, " If
the Son therefore shall make you free, ye shall be
free indeed." Some interpreters think, tiiere is in
these w^ords an allusion to a cusloii among the
Greeks, with whofu a presumptive heir hid a right
of adopting brethren, and of freeing slaves».

/

Heal Liberty^ 145

I will neither undertake to prove the fact, nor the
consequence inferred from it : but it is clear, that
the title of Son by excellence, which Jesus Christ
claims in this place, entirely corresponds with the
end that I have assigned to this whole discourse, that
is, to jiistify that pre-eminence over Moses, which
he had assumed ; and to prove that he might with-
out usurpation, or, as St. Paul expresses it, without
thinking it rohhery^ Phil. ii. 6. act as supreme legis-
lator, and pardon a woman whom the law of Moses
condemned to die. A passage in the epistle to the
Hebrews will confirm this sense of our text. Jesus
Christ " was counted worthy of more glory than Mo-
ses, inasmuch as he who hath builded the house, hath
more honour than the house. He that built all
things, is God, Moses was faithful in all his house
as a servant. But Christ as a son over his own house,'*
Heb. iii. 3, 4. &c. This is the Son by excellence, the
Son, of whom it was said, when he came into the
world. Let all the angels of God worship him, cliap.
i. 6. This (S'ow, this God, who built the house; this
Son, this God, who is the maker and Lord of all
things; this is he to whom alone it appertains to
free us from the dominion of sin, and to put us into
the possession of true and real liberty. " If the
Son therefore shall make you free, ye shall be free
indeed."

Here let us finisli this analysis, and let me hope,
that its utility, will sufficiently apologize for its
length, and let us employ our remaining time in at-
tending to reflections of another kind, by which we

TOU III, 19

146 Real Liberty.

shall more fully enter into the views of our blessed
Saviour.

I. I will endeavour to give you a distinct idea of
liberty.

II. I shall prove that liberty is incompatible with
sin, and that a sinner is a real slave.

III. I shall lead you to the great Redeemer of
sinners, and I shall prove the proposition, which I
have chosen for my text, "If the Son shall make
you free, ye shall be free indeed."

I. What is Liberty ? Liberty, I think, may be con-
sidered in five different points of view. The first
regards the understanding. The second respects
the will. The third relates to the conscience. The
fourth belongs to the conduct, and the fifth to the
condition.

1. The liberty of man in regard to his imdcrstand-
/ing consists in a power of suspending his judgment,
till he has considered any object in contemplation on
every side, so that he may yield only to evidence.
A suspension of judgment is a power adapted to
the limited sphere, in which finite creatures are con-
fined. God, who is an infinite Spirit, hath not this
kind of liberty ; it is hicompatible with the eminence
of his perfections ; the ideas which he had of crea-
tures before their existence, were tlie models accord-
ing to which they were created. He perceives at
once all objects in every point of view. He sees
the whole with evidence, and, as evidence carries'
consent along with it, he is gloriously incapable of
doubt, and of suspending his judgaient.

Jteàl Liberty. 147

It is not so with finite minds, particularly with
minds so limited as ours. We hardly know any
thing, we are hardly capable of knowing any thing.
Our very desire of increasing our knowledge, if we
be not yery cautious, will lead us into frequent and
fatal mistakes, by hurrying us to determine a point
before we have well examined it ; we shall take pro-
bability for demonstration, a spark for a blaze, an
appearance for a reality. A liberty of suspending
our judgment is the only mean of preventing this
misfortune ; it does not secure us from ignorance :
but it keeps us from error. While I enjoy the lib-
erty of affirming only that, of which I have full
evidence, I enjoy the liberty of not deceiving my-
self.

Further, the desire of knowing is one of the most
natural desires of man, and one of the most essen-
tial to his happiness. By man I mean him who re-
mains human, for there are some men who have re*
iiounced humanity. There are men, who, like
brutes, inclosed in a narrow circle of sensations, nev-
er aspire to improve theii' faculty of intelligence any
further, than as its improvement is necessary to the
sensual enjoyment of a few gross gratifications, in
which all their felicity is contained. But man hath
a natural avidity of extending the sphere of his
knowledge. I think God commanded our first pa-
rents to restrain this desire, because it was one of
their most eager wishes. Accordingly, the most dan-
gerous allurement that Satan used to withdraw them
from their obedience to God, was this of science ;
" ye shall be as gods, knowing good and evil," Gen*

148 Ileal Liherty.

îii. 5. The state of innocence was a happy stale,
however, it was a state of trial, to the perfection of
which something was wanting. In every dispensa-
tion, God so ordered it, that man should arrive at the
chief good by way of sacrifice, and by the sacrifice
of that, which mankind holds most dear, and this
was the reason of the primitive prohibition. " The
Lord God said, of every tree of the garden thou
mayest freely eat: but of the tree of the knowledge
of good and evil thou shalt not eat ; for in the
day that thou eatest thereof thou shalt surely die,"
chap. ii. 16, 17. I presume, had man properly
borne this trial, he would have been rewarded
with that privilege, the usurpation of which was so
fatal to him.

A mind, naturally eager to obtain knowledge, is
not really free, if it have not the liberty of touching
the tree of knowledge, and of deriving from the
source of truth an ability to judge clearly, particu-
larly of those objects, with the knowledge of which
its happiness is connected. Without this the garden
of Eden could not satisfy me; without this all the
delicious pleasures of tliat blessed abode would leave
a void in the plan of my felicity, and I should al-
ways suspect that God entertained but a small de-
gree ol love for me, because he reposed no confi-
dence in me. This idea deserves the greater regard,
because it is an idea, that Jesus Christ taught his
apostles, " Henceforth I call you not servants ; for
the servant knoweth not what his Lord doth : but I
have called you friends ; for all things that I have

Heal Liberty. 149

lieard of my Father, I liave made known unto you,'*
John XV. 15.

2. I call that volition free, which is in perfect har-
mony with an enlightened 'understanding, in opposition
to that which is under the influence of irregulat
passions condemned by the understanding. The
slavery of a will that hath not tiie liberty of follow-
ing what the understanding offers to it as advanta-
geous, is so incompatible with our notion of voli-
tion, that some doubt, and others positively deny
the possibility of such a bondage. Not to decide
this question at present, it is certain, one of the most
common artifices of a will under the influence of
inordinate affections is to seduce the understand-
ing, and to engage it in a kind of composition
with it. Any trulh considered in a certain point
of view may seem a falsehood, as any falsehood in a
certain point of light may appear a truth. The most
advantageous condition, considered in some rela-
tions, will appear disadvantageous, as the most incon-
venient will seem advantageous. A will under the
influence of disorderly desires solicits the judgment
to present the evil objects of its wishes in a light in
which it may appear good. That will then I call
free, which is in perfect harmony with an enlighten-
ed understanding, following it with docility, free
from the irregular desire of blinding its guide, I
mean of seducing the judgment.

Perliaps I ought to have obsei-ved, before I enter-
ed on a discussion of the judgment and the will,
that these are not two different subjects: but the
same subject, considered luito two diiïèrent faces.

ijO Real lAberty.

We are obliged, in order to form complete ideas of
the human soul, to consider its divers operations.
When it thinks, when it conceives, when it draws
conclusions, we say it judges, it understands, it is
the understanding : when it fears, when it loves, when
it desires, we call it volition, will. We apply to this
subject what St. Paul says of another, " there are
diversities of operations : but it is the same spirit,"
1 Cor. xii. 6.

3. As we give different names to the same spirit
on account of its different operations, so also we
give it different names on account of different ol>
jects of the same operations. And as we call the
soul by different names, when it thinks, and when it
desires, so also we give it different names, when it
performs operations made up of judging and desir-
ing. What we call conscience verifies this remark.
Conscience is, if I may venture to speak so, an op-
eration of the soul consisting of volition and intelli-
gence. Conscience is intelligence, judgment, con-
sidering an object as just or unjust; and conscience
is volition inclining us to make the object in contem-
plation an object of our love or hatred, of our de-
sires or fears.

If such be the nature of conscience, what we have
affirmed of the liberty of the will in general, and of
the liberty of the understanding in general, ought
to determine what we are to understand by the free-
dom of the conscience. Conscience is free in regard
to the understanding, when it hath means of obtain-
ing clear ideas of the justice, or injustice of a case
before it, and when it hath the power of suspending

Real Liberty. 151

its decisions on a case until it hath well examined
it. Conscience is free in resjard to the will, when
it hath the powerof following what appears just, and
of avoiding every thing that appears contrary to the
laws of equity. This article, we hope is sufficiently
explained.

4. But it sometimes happens, that our will, and
our conscience incline us to objects, which our un-
derstanding presents to them as advantageous : but
from the possession of which some superior power
prevents us. A man is not really free, nnless he
have power over his senses sufficient to make them
obey the dictates of a cool volition directed by a
clear perception. This is liberty in regard to our
conduct.

There is something truly astonishing in that com-
position, which we call man. In him we see an
union of two substances, between which there is no
natural relation, at least we know none, I mean the
union of a spiritual soul with a material body. I
perceive, indeed, a natural connexion between the
divers faculties of the soul, between the faculty of
tliinking, and that of loving. I perceive indeed, a
natural connexion between the divers properties of
matter, between extension and divisibility, and so of
the rest. I clearly perceive, that because an intelli-
gence thinks, it must love, and because matter is ex
tended, it must be divisible, and so on.

But what relation can there subsist between a lit-
tle particle of matter and an immaterial spirit, to
render it of necessity, that every thought of this spir-
it must instantly excite some emotion in this parti-

152 Real Liberty»

cle of matter ? And how is it, that every motion of
this particle of matter must excite some idea, or
some sensation, in this spirit ? yet this strange union
of body and spirit constitutes man. God, say some,
having brought into existence a creature so excellent
as an immortal soul, least it should be dazzled with
his own excellence, united it to dead matter incapa-
ble of ideas and (designs.

I dare not pretend to penetrate into the designs
of an infinite God. Much less would I have the au-
dacity to say to my Creator, " Why hast thou made
me thus ?" Rom. ix. 20. But I can never think my-
self free while that which is least excellent in me,
governs that part of me which is most excellent.
Ah! what freedom do I enjoy, while the desires of
my will, guided by the light of my understanding,
cannot give law to my body ; while my senses be-
come legislators to my understanding and my will ?

5. It only remains, in order to form a clear notion
of a man truly free, that we consider him in regard
to his condition, that is to say, whether he be rich or
poor, enveloped in obscurity or exposed to the pub-
lic eye, depressed with sickness or regaled with
health ; and in like manner of the other conditions
of life.

I do not think that any man is really free in re-
gard to his condition, unless he have the liberty of
choosing that kind of life, which seems the most ad-
vantageous to hiui. Solomon was free in this re-
spect, when he had that pleasing dream, in which
God presented all the blessings of this world to his
view, 'and gave him his choice of all. A man, on

Real Liberty. 153

the contrary is a slave, when circumstances confine
him in a condition contrary to his felicity, when,
while he wishes to live, he is forced to die, when,
while he lingers to die, death flees from him, and he
is obliged to live.

]\Iy task now is almost finished, at least, as well
as I can finish a plan so extensive in such narrow
limits as are prescribed to me. My first points ex-
plains the two others that follow. Having given
clear ideas of liberty it naturally follows, that liber-
ty is incompatible with sin, and that a sinner is a
real slave. A slave in regard to his understanding ;
a slave in regard to his will ; a slave in regard to his
conscience ; a slave in regard to his conduct ; a slave
in regard to liis condition. A small knowledge of
Christianity is sufficient now to prove, that Jesus
Christ alone can terminate these various slaveries,
he only can justify the proposition in the text, Ij the
Sou shall make you free, ye shall he free indeed.

Is a sinner free in his understanding, hath he the
liberty of suspending his judgment, he whose senses
always confine him to sensible objects, and always
divert him from the study of truth ? Is he free whose
understanding is continually solicited by an irregu-
lar will, and by a depraved conscience, to disguise
the truth from them, to give them false notions of
just and unjust, to present every object to them in
that point of view, which is most proper to favour
their irregularity and corruption ? Can he be called
free, who " receiveth not the things of the Spirit of
God, because they appear foolishness to him ?" 1
Cor. ii. 14.

voi„. Tii, 20

154 Real Liberty.

Is a sinner free in his will, and in his conscience
he who, his understanding being seduced by them,
yields to whatever they require, judgeth in favour
of the most frivolous decisions, and approves the
most extravagant projects ; can such a man be called
free ?

Is a sinner free in his conduct, he who finds in an
inflexibility of his organs, in an impetuosity of his
humors, in an irregular flow of his spirits, obstacles
suflficient to prevent him from following the decisions
of his understanding, the resolutions of his will, the
dictates of his conscience ? Is he free in his conduct,
who like the fabulous or perhaps the real Medea,
groans under the arbitrary dominion of his senses,
sees and approves of the best things, and follows the
worst ? Is the original of this portrait, drawn by the
hand of an Apostle, free, I find then a law, that when
I would do good, evil is present ivith me. For I de-
light in the law of God, after the inward man : but I
see another law in my members warring against the law
of my mind, and bringing me into captivity to the law
of sin, which is in my members 1 Is he free in his con-
duct, whose eyes sparkle, whose face turns pale,
whose mouth foams at the sight of a man, who per-
haps may have offended him : but for whose offence"
the God of love demands a pardon ? Is he free in
his conduct, who, whenever he sees an object fatal
to his innocence, not only loses a power of resist-
ance, and a liberty of flying : but even ceases to
think, has hardly courage to call in the aid of his
own feeble virtue, forgets his resolutions, his pray-
ers, and his vows, and plunges into disorders, at

Real Liberty, 155

which his reason blushes, even while he immerses
himself in them ?

O how necessary to us is the religion of Jesus

Christ! how fit to rectify the irregularities of nature!

how needful the succours of his holy Spirit to lead

us into the genius of religion ! If the Son make you

free, ye shall be free indeed.

If the Son make y ou free, you shall be free indeed in
regard to your understanding, because Jesus Christ
being the Angel of the divine presence, the wisdom
that conceives the counsels of God, and the word
that directs them, he perfectly knows them, and
when he pleases, he reveals them to others. By that
universal empire, which he hath acquired by his pro-
found submission to the will of his Father, he will
calm those senses, which divert your understanding
fi'om the study of truth and precipitate your judg-
ment into error; he will direct thy will not to se-
duce it; and will forbid thine erroneous conscience
to impose its ilkisions upon it.

If the Son tnake you free, you will be fr'ee indMd in
your will and conscience, because your understand-
ing directed by a light divine, will regulate the
maxims that guide them, not by suggestions of con-
cupiscence, but by invariable laws of right and
Avrong; it will present to them (to use the language
of scripture) not bitter for sweet, and sweet for bitte?',
not good for evil, and evil for good, Isa. v. 20, but
each object in its own true point of light.

If the Son make you free, you shall be free indeed in
your conduct, because by the irresistible aid of his
Spirit he will give you dominion over those senses

156 Real Liberty.

to which you have been a slave ; because his al-
mighty Spirit will calm your humours, attemper
your blood, moderate the impetuosity of your spirits,
restore to your soul its primitive superiority, subject
your constitution entirely to your reason, render
reason by a supernatural power lord of the whole
man, make you love to live by its dictates, and teach
you to say, while you yield to its force, O Lord !
thou hast allured me, and I was allured : thou art
stronger than /, and hast prevailed, Jer. xx. 7.

If the Son make you free, you shall he free indeed in
all your actions, and in all your faculties because
he will put on you an easy yoke, that will terminate
your slavery, constitute your real freedom, render
you a citizen oï Jerusalem above, which is a/ree city,
and mother of all the sons of freedom, Gal. iv. 26.

I said lastly, a sinner is a slave in regard to his
condition. We observed, that a man was not free
in regard to his condition, unless he could choose
that kind of life, which seemed to him most suitable
to his felicity. And is not a sinner, think ye, a real
slave in this sense ? Indeed, if there remain in him
any notion of true felicity, he ought to give himself
very little concern, whether he spend his days in
riches or poverty, in splendour or obscurity ; for
the duration of each is extremely short. These
things, iniless we be entirely blind, are very diminu-
tive objects, even in a plan of sinful earthly pleas-
ure. But to be obliged to die, when there are num-
berless reasons to fear death, and to be forced to
live, when there are numberless reasons for loath

Real Liberty, 157

inoj life, this is a state of the most frightful slavery,
and this is absolutely the slavish state of a sinner.

The sinner is forced to die, in spite of numberless
reasons to fear death ; he is in this world as in a pri-
son, the decorations of which may perhaps beguile
him into an inattention to his real condition : but it
is a prison however, which he must quit, as soon as
the moment arrives, which the supreme legislator
has appointed for his execution. And how can he
free himself from this dreadful necessity ? Fast
bound by the gout, the gravel, the benumbing aches
and the numerous infirmities of old age, the bare
names of which compose immense volumes, and all
which drag him to death, how can he free liimself
from tliat law, which binds him over to suffer death r
One art only can be invented to prevent his falling
into despair in a state of imprisonment, the issue of
which is so formidable, that is, to stun himself with
noise, business, and pleasure, like those madmen, to
wi]om human justice allows a few hours to prepare
themselves to appear before divine justice, and who
employ those few hours in drowning their reason in
wine, lest they should tremble at the sight of the
scafiold on which their sentence is to be executed.
This is the state of a sinner : but as soon as the
noise that stuns his ears shall cease ; as soon as bu-
siness, which fills the whole capacity of his soul,
shall be suspended ; as soon as the charms of those
pleasures that enchant him, shall have spent their
force ; as soon as, having recovered reason and re-
flection, this thought presents itself to his mind,
.... I must die I must instantly die ... h^ groans

158 Ileal Liberty.

under the weight of his chains, his countenance al-
ters, his eyes are fixed with pain, the shaking of a
leaf makes him tremble, he takes it for his execution-
er, thundering at the door of his cell, to call him
out to appear before his judge. Is it freedom to
live under these cruel apprehensions ? Is he free, who
through fear of death is all his life time subject to bon-
dage? Heb. ii. 15.

The condition of a sinner is still more deplorable,
inasmuch as not being at liberty to exist, as he choo-
ses to exist, he hath not the liberty of being annihi-
lated. For, (and this is the severest part of his
slavery, and the height of his misery,) as he is for-
ced to die, when he hath so many reasons to fear
death, so he is obliged to live, when he hath number-
less reasons to wish to die ; he is not master of his
own existence. The superior power that constrains
him to exist, excites in him sentiments, which in
scripture style are called, seeking death, and not find-
ing ity Rev. ix. 6. cursing the day of birth, saying to
the mountainSy Cover us ; and to the hiUs, Fall on us,
Jer. XX. 14. expressing despair in these miserable re-
quests. Mountains ! fall on us ; I'ocks ! hide us from
the face of him that sitteth on the throne, and from
the wrath of the Lamb, for the great day of his wrath
is come, and who shall be able to stand/ Rev. vi. 16, 17.

But what can rocks and mountains do against the
command of him of whom it is said, the mountains
shcdl be molten under Mm, and the valleys shall be
cleft as wax before the Jire, and as the waters that are
poured down a steep place, before the Lord of the
whole earth, Micah i. 4. and iv. 13.

Real Liberty. 159

Time-server ! thou must live to expiate the guilt
of abjuring the truth, of denying the name of the
Lord, of bowing thy knee before the altar of an idol,
of neglecting the exterior of religious worship, of
despising the sacraments, of sacrificing thy whole
family to superstition and error.

Thou grandee of this world ! whether thy grandeur
be real or imaginary, thou must live to expiate the
guilt of that pride and arrogance, which has so often
rendered thee deaf, or inaccessible to the solicitations
of those thine inferiors, for whose protection provi-
dence and society have elevated thee to a rank,
which thou art unworthy to hold.

Magistrate! thou must live to expiate the guilt of
thine unrighteous decrees, of thy perversion of jus-
tice for the sake of bribes, of thy ruining widows and
orphans to gratify that sordid avarice, which animates
all thine actions.

Pastor ! thou must live to expiate the guilt of ac-
commodating thy ministry to the passions of the great,
GÏ holding the truth in unrighteousness^ Rom. i. JÎ3. of
shunning to declare the whole counsel of God, Acts xx.
27. of opening the kingdom of heaven to those whom
thou oughtest to have pulled out of the fire, and to
have saved with fear, Jude 23. in whose ears thou
shouldst have thundered these terrible words, Départ^
depart, ye cursed, into everlasting fire, prepared Jor
the devil and his angels.

And thou prostitute, the disgrace and distress of
thy family ! thou must live to expiate the guilt of de-
filing tliy bed, the criminality of tliine infidelity, and
of thy baneful example.

160 Real Liberty.

Barbarous parent! thou must live. Thou, who
hast sacrificed those children to the world, who were
dedicated to God in baptism, thou must live to expi-
ate the guilt of a cruel treachery, which the shaipest
language is too gentle to reprove, and the most dis-
mal colours too faint to describe.

Disobedient child ! thou must live. Wicked heart !
in which a good education seemed to have precluded
the contagion of the world, thou must live to expi-
ate the guilt of despising the example of {\\y pious
father, and of forgetting the tender persuasive instruc-
tions of thy holy mother.

Who \vill terminate this slavery? "O wretched
man, that I am ! who shall deliver me from the body
of this death? Thanks be to God, who giveth us the
victory through our Lord Jesus Christ," Rom. vii. 24.
1 Cor. XV. 57. Jesus Christ re-establisheth the order
that sin hath subverted. Is death the object of our
fears ? .Tesus Christ is the object of our desires. Is
annihilation after death the object of our desires ?
Jesus Christ is the object of our fears, or rather, he
makes that eternal existence, which we shall enjoy
after this life, a ground of the most transporting
pleasure.

W^e do not exceed the truth in speaking thus. How
inconsiderable soever the number of true Christians
may be, the number would be less considerable still,
if an entire freedom from the fear of death were es-
sential to the Christian character. Death is always
an evil, an exceeding great evil, even to saints of the
first class. Let not this proposition offend you. Each
privilege of redemption is perfectly acquired for us ;

Real Liberty é 161

bowever, in the present economy we are not put into
the full enjoyment of any one. One privilege that re-
demption has procm'ed for us, is a knowledge of the
mysteries of God : but who of us knows them tho-
roughly ? Another privilege of redemption is holi-
ness : but who of us is perfectly holy ? One of the
privileges of redemption is a most close and tender
union to God : but where is the Christian, who does
not find this communion interrupted ? All the other
privileges of redemption are like these. It is the
same with death. Death is vanquished, and we are
delivered from its dominion : but the perfect enjoy-
ment of this freedom will not be in this present econ-
omy. Hence St. Paul says. The last enemy that shall
be destroyed^ is death, 1 Cor. xv. 26. Death will not
be entirely destroyed till after the resurrection, be-
cause, although before this great event the souls of
those who die in the Lord, enjoy an ineffable happi-
ness, yet they are in a state of separation from the
bodies to which the Creator at first united them ;
while this separation continues, death is not entirely
conquered, this separation is one of the trophies of
death. The time of triumphing over the enemy is
not yet come : but it will arrive in due time, and
when soul and body are again re-united, we shall ex-
claim with joy, O death ! where is thy sting? O grave I
where is thy victory 1 ver. bb.

Let not the infidel insult the believer here, let him
not treat us as visionaries, because we pretend to van-
quish death, while we are vanquished by it. Our
prerogatives are real, they are infinitely substantial^
and tliere is an immense difference between those

TOI/, nr. 21

162 Real Liberty.

fears, whirh an idea of death excites in a man, whom
sin hath enslaved, and those which it excites in the
soul of a Christian. The one, the man, I mean,
whom sin enslaves, fears death, because he considers
it as the end of all his felicity, and the beginning of
those punishments to which the justice of God con-
demns him. The other, I mean the Christian, fears
death, because it is an evil : but he desires it, be-
cause it is the last of those evils, which he is under
a necessity of suflering before he arrives at his chief
good. He fears death ; he fears the remedies, some-
times less supportable than the maladies to which
they are opposed ; he dreads last adieus ; violent
struggles; dying agonies; and all the other forerun-
ners of death. Sometimes he recoils at the first ap-
proaches of an enemy so formidable, and sometimes
he is tempted to say, O my Father! if it be possiblcj
let this cup pass from me, Matt. xxvi. 3^.

But presently, penetrating through all the terrible
circumstances of dying, and discovering what fol-
lows, he remembers, that death is the fixed point,
where all the promises of the gospel meet, the cen-
ter of all the hopes of the children of God. Filled
•with faith in these promises, the soul desires what it
just now feared, and flies to meet the enemy that ap-
proaches it.

But Jesus Christ renders annihilation, which was
the object of our sinful desires, tlie object of our
fears, or ratlier, as 1 said before, he makes that eter-
nal existence, which we must enjoy after death, the
ground of our transport and triumph. The happier
the condition of the glorified saints should be, tlie

Real Liberty, 163

more miserable would it be to apprehend an end of
it. Sliortness of duration is one grand character of
vanity inseparable from the blessings of this life.
They will make thee happy, thou ! whose portion
is in this life, they will make thee happy, I grant :
but tiiy happiness will be only for a short time, and
this is the character that imbitters them. Forget
thyself, idolatrous mother! forget thyself, with that
infant in thine arms, who is thine idol ; but death
will shortly tear thee from the child, or the child
fiom thee. Slave to voluptuousness ! intoxicate thy
soul with pleasure : but presently death will destroy
the senses that transmit it to thy heart.

But to feel ourselves supremely happy, and to
know that we shall be for ever so ; to enjoy the com-
pany of angels, and to know that we shall for ever
enjoy it; to see the Redeemer of mankind, and to
know that we shall behold him for ever; to enjoy
the presence of God, and to be sure that we shall
ever enjoy it; to incorporate our existence with that
of the being, who necessarily exists, and our life
with that of the immortal God ; to anticipate thus, in
every indivisible moment of eternity, the felicity
that shall be enjoyed in every instant of an eternal
duration, (if we may consider eternal duration as
consisting of a succession of moments,) this is su-
preme felicity, this is one of the greatest privileges
of that liberty which Jesus Christ bestows on us.

The different ideas, that we have given, are, I
think, more than sufficient to induce us to regard all
those with execration, who would tear us from com-
munion with this Jesus, who procures us advantages

164 JReal Liberty.

go inestimable. I do not speak only of heretics,
and heresiarchs ; I do not speak of persecutors and
executioners ; I speak of the world, I speak of the
maxims of the world, I speak of indolence, effem-
inacy, seducing pleasures, tempters far more formi-
dable than all executioners, persecutors, heretics,
and heresiarchs. Who of them all, " shall separate
us from the love of God, wliich is in Christ Jesus
our Lord ? Lord ! to whom shall we go ? thou hast
the words of eternal life," Rom. viii. 35, 39. John vi.
68. To God, Father, Son, and Holy Spirit, be hon-
our and glory for ever. Amen.

SERMON V.

The Divinity of Jesus Christ

Revelations v. 11, 12, 13, 14.

And I beheld, and I heard the voice of many angels
round about the throne, and the living creatures,^
and the elders : and the number of them was ten
thousand times ten thousand, and thousand of thou-
sands ;

Saying J with a loud voice. Worthy is the Lamb that
was slain to receive power, and riches, and wisdom,
and strength, and honour, and glory, and blessing.

And every creature, which is in heaven, and on the
earth, and under the earth, and such as are in the
sea, and all that are in them, heard I, saying, Bless^
ing, and honour, and glory, and power, be unto him
that sitteth upon the throne, and unto the Lamb for
ever and ever.

And the four living creatures said, Amen. And the
four and twenty elders fell down, and worshipped him
that livethfor ever and ever,

A.LTHOTTGH Atheism and Superstition are weap
ens, which have been too successfully employed by

* Beasts, in our tvz.Xis\2i.ûoxi.-^Animaux— .animals-— liviyjg crea-
tures, more agreeably to the apostle's Za», as well as to Ezek. i.
4, 5, &.C. to which St. John seems to allude. K«< e<Jov, ««v
(^ev « « iv Ta f4,î7u 6i<i 9f*,9(o>{*c6 T£9-<rx§av ZS2S2N> Septuag.

166 The Divinity of Jesus Christ.

the devil against the truth, yet are they not his most
formidable arms, nor the most difficult to be resist-
ed. It was an excess of stupidity which formed su-
perstition ; and it was an excess of corruption, that
forged atheism : but a very little knowledge, and a
very little integrity sufficiently preserve us from
both. Superstition is so diametrically opposite to
reason, that one is shocked at seeing earth, w^ater,
fire, air, minerals, passions, maladies, death, men,
beasts, devils themselves placed by idolaters on the
throne of the sovereign, and elevated to supreme
bonours» Far from feeling a propensity to imitate
a conduct so monstrous, we should hardly believe
if; were it not attested by the unanimous testimonies
of historians and travellers : did we not still see in
the monuments of antiquity, such altars, such dei-
ties, such worshippers : and did not the Christian
>vorld, in an age of light and knowledge, madly
prove too faithful a guarantee of what animated the
heathen world, in ages of darkness and ignorance.
The system of atheism is so loose, and its conse-
quences so dreadful and odious, that only such as
are determined to lose themselves can be lost in this
way. Whether a Creator exist is a question decid-
ed, wherever there is a creature. Without us, with-
in us, in our souls, in our b(/dies, every where, we
meet with proofs of a first cause. An infinite being
follow^s us, and surrounds us ; " O Lord, thou com-
passest my path, and my lying down, thou hast be-
set me behind and before. Whilher shall I go from
thy Spirit ? or whither shall I flee from thy pres-
ence ?" Psal. cxxxix. 1, 3, 7.

The Divinity of Jesus Christ 167

But there is another class of arguments against our
mysteries, which at first present themselves to the
mind under a very different aspect. There is a system
of error, which, far from appearing to have ignorance
for its principle like superstition, or corruption like
atheism, seems to proceed from the bosom of truth and
virtue, and if I may be allowed to say so, to have been
extracted from the very substance of reason and reli-
gion. I speak of that system, which tends to degrade
the Saviour of the world from his divinity, and to
rank him with simple creatures. There is in appear-
ance a distance so immense, between an infant born in a
stable, and the Father of Eternity y Isa. ix. 6. between
that Jesus, who converged with men, and that God,
who upholds all things by the word of his power, Heb.
i. 3. between him, who, being crucified, expired on a
cross, and him, who, sitting on the sovereign throne,
receives supreme honours ; tliat it is not at all aston-
ishing, if human reason judge these objects in appear-
ance contradictory. This system seems also foun-
ded on virtue, even on the most noble and transcen-
dant virtue, on zeal and fervency. It aims in ap-
pearance at supporting those excellencies, of which
God is most jealous, his divinity, his unity, his es-
sence. It aims at preventing idolatry. According-
ly, they who defend this system, profess to follow
the most illustrious scripture-models. They are the
Phineasses, and Eleazars, who draw their swords on-
ly to maintain the glory of Jehovah. They are the
Pauls, whose spirits are stirred by seeing tlie idola-
try of Athens, Acts xvii. 16. They aie the Elijahs,

168 The Divinity of Jesus Christ.

who are moved with jealousy Jor the Lord of hosis^ Î
Kings xix. 10.

But, if the partisans of error are so zealous and
fervent, should the ministers of the truth languish in
lukevvarmness and indolence ? If the divinity of the
Son of God be attacked with weapons so formidable,
should not we oppose them with weapons more for-
cible, and more formidable still ? We also are stir'
red in our turn, wealsoin our turn are moved with
jealousy for the Lord of hosts, and we consecrate our
ministry to-day to the glory of that God-man, whose
ministers we are. In order to prove the doctrine of
his divinity we will not refer you to the philosophers
of the age, their knowledge is incapable of attaining
the sublimity of this mystery ; we will not even ask
you to hear your own teachers, the truth passing
through their lips loses sometimes its force : They
are the elders, they are the angels, they are the thou-
sands, the ten thousand times ten thousands, Dan. vii,
10. before the throne of God, who render to Jesus
Christ supreme honours. We preach to you no oth-
er divinity than their divinity. We prescribe to you
no other worship tlian their worship. No ! no ! ce-
lestial intelligences ! ' Ye angels that excel in
strength; ye, who do the commandments of God;
ye ministers tl-.at do his pleasure," Psal. ciii. 20, 21.
we do not come to-day to set up altar against altar,
earth against heaven. Tlie extreme distance, which
your perfections put between you and us, and \\hich
renders tlie purity of your vvorstiip so far superior
to our's, does n'.;t change the nature of our liomage.
We come to mix uur incense with that winch )ou

The Divinity of Jesus Christ 169

incessantly burn before our Jesus, who is the object
of your adoration and praise. Behold, Lord Je-
sus ! behold to-day creatures prostrating themselves
upon earth before thy throne, like those who are in
heaven. Hear the harmonious concert, accept our
united voices, "Worthy is the Lamb that was slain
to receive power and riches, wisdom and strength,
honour and glory and l)]essing. Blessing and hon-
our, glory and power, be unto him that sitteth upon
the throne, and unto the Lamb for ever and ever."
May every one of us " fall down, and worship him
that liveth for ever and ever. Amen."

It is then in relation to the doctrine of our Saviour's
divinity, and in relation to tliis doctrine only, that
we are going to consider the words of our text. They
might indeed occasion discussions of another kind.
We might inquire first, who are the twenty-four eh
ders ? Perhaps the Old Testament ministers are
meant, in allusion to the twenty-four classes of priests,
into which David divided them. We might further
ask, who are the four living creatures? Perhaps they
are emblems of the four evangelists. We might pro-
pose questions on the occasion of this song, on the
number, ministry and perfections of the intelligen-
ces mentioned in the text : but all our reflections on
these articles would be uncertain, and uninteresting.
As I said before, we will confine ourselves to one
single subject, and on three propositions we will
ground the doctrine of the divinity of our Lord Je-
sus Christ.

I. Jesus Christ is supremely adorable, and su-

voL, III. 22

170 The Divinity of Jesus Christ.

premely adored by beings the most worthy of om*
imitation.

II. It implies a contradiction to suppose, that God
communicates the honours of supreme adoration to a
simple creature.

III. Our ideas on this article are perfectly conform-
able to the ideas of those asjes, the orthodoxy of which
is best established, and least suspected.

I. Jesus Christ is supremely adorable, and supremely
adored by beings tfte most worthy of our emulation ;
this is our first proposition. We join the term supreme
to the term adoration, in order to avoid an equivoca-
tion, of which this proposition is susceptible. The
scripture does not distinguish, as some divines with
so little reason do, many sorts of religious adora-
tions. We do not find tl ere the distinction of the
worship of Latria, from the worship of Dulia : but
religious adoration is distinguished from civil adora-
tion. Thus we are told in the nineteenth chapter of
Genesis, ver. 1. that Lot, seeing two angels, rose up
to meet them, and bowed himself ivith his face toward
the ground, it is in the Hebrew, he adored thera. We
have numberless examples of the same kind. To
remove this equivocation, to shew that we mean su-
preme adoration, we have affirmed, that .Jesus Christ
is supremely adorable, and supremely adored. But
wherein does this supreme adoration consist ? The
understanding of th's article, and in general of this
whole discourse, depends on a clear notion of su-
preme worsliip. We will make it as plain as we
can. Supreme adoration supposes three disposi-
tions in him who renders it, and it supposes accord»

Tlie Divinity of Jesus Christ. 171

ingly three excellences in him to whom it is ren-
dered.

1. Supreme adoration supposes an eminence of per-
Jections in liim, to whom it is rendered. It supposes
also an homage of mind relative to that eminence in
him wlio renders it. Adoration is a disposition of
our minds, by which we acknowledge, that God ex-
cels all other beings, how great, how noble, how sub-
lime, soever they may be. We acknowledge, that he
has no superior, no equal. We acknowledge him to
be supremely wise, supremely powerful, supremely
happy ; in one word, we acknowledge, that he pos-
sesseth all conceivable perfections without bounds,
in the most elevated manner, and in exclusion to
every other being. In this sense it is said, Our God
is one Lord; he only is wise ; he only hath immortal-
ity, Deut. vi. 4. Jude 25. and 1 Tim. vi. 15.

2. Supreme adoration supposes, that he, to whom
it is rendered, is supremely amiaWe, supremely com-
municative, supremely good. Goodness is a perfec-
tion. It is comprised in the idea which we have al-
ready given of tlic adorable Being: but we consid-
er it separately ; because, in the foregoing article,
vve considered the divinity without any relation to
our happiness, whereas now we consider him in his
relation to our felicity ; for it is the goodness of God,
which relates God to us : it is that, which in some
sort reduces to our size, and moves towards us all
those other attributes, the immensity of which ab-
sorbs us, the glory of which confounds us. Adora-
tion supposes in him who renders it, an adherence of
heart, by which he cleaves to God as to his supreme

J 72 The Divimti) of Jesus Christ.

good. It is an effusion of soul, which makes the
worshipper consider him as the source of all the ad-
vantages which he now enjoys, and of all the advan-
tai^es which he can ever enjoy. It makes him
perceive, that he derives from him life, motion and
beingy Acts xvii. 28. It makes him say with a pro-
phet, " Whom have I in heaven but thee ? and there
is none upon earth that I desire besides thee. It
is good for me to draw near to God. Blessed are
all they that put their trust in him," Psal. Ixxiii. 25,
28. and ii. 12.

3. In fine, adoration supposes in him, to whom it
is rendered, an absolute empire over all beings that
exist. It supposes in liim, who renders it, that per-
fect devotedness, that unlimited submission, by
which he acknowledges himself responsible to God
for every instant of his duration ; that there is no ac-
tion so indifferent, no circumstance so inconsidera-
ble, no breath (so to speak) so subtile, which ought
not to be consecrated to him. It is that universal
homage, by which a man owns that God only lias a
right to prescribe laws to him ; that he only can reg-
ulate his course of life ; and that all the honours,
which are rendered to other beings, either to those
who gave us birth, or to those who govern us in so-
ciety, ought to be in subordination to the honour
which is rendered to himself.

Such is our idea of supreme adoration, an idea
not only proper to direct us in the doctrines of reli-
gion, as we shall see presently, but singularly adapt-
ed to our instruction in the practice of it: an idea,
which may serve to convince us whether we have at-

The Divinity of Jesus Christ. 173

tained the spirit of religion, or whether we are float-
ins: on the surface of it ; whether we be idolaters, or
true worshippers of the living God ; for these three
dispositions are so closely connected together, that
then- separation is impossible. It is for this, that
obedience to the commands of God is so powerfully
enforced in religion as an essential part of the hom-
age which we owe him. It is for this, that the scrip-
tures tell us, " covetousness is idolatry ; to obey is
better than sacrifice, and to hearken than the fat of
rams ; rebellion is as the sin of witchcraft, and stub-
bornness is as iniquity and idolatry, Col. iii. 5.
1 Sam. XV. 22, 2.Î.

These truths being thus established, we affirm, that
Jesus Christ is supremely adorable, and we affirm
also, that lie is supremely adored by beings the most
worthy of imitation. He is supremely adorable is a
question of right. He is supremely adored is a ques-
tion of fact.

]. The question of right is decided by the idea
which the scripture gives us of Jesus Christ. The
three excellences, which we must suppose in him, to
whom adoration is paid, are attributed to him in
scripture : and we are there required to render those
three homages to him, which suppose adoration in
lîhïi who renders them. The scripture attributes to
him that eminence of perfections, wliich must needs
claim the homage of our minds. What perfection
can yt)u conceive, wiiich is not ascribed to Jesus
C; rist by the sacred writers? Is it eternity? the scrip-
ture tells you he existed in the beginning, John i. 1.
l.e was before Jibraham, chap. viii. 58. he is^ he was.

374 The Divinity of Jesus Christ.

lie is to come, Rev. i. 8. Is it omnipresence ? the
-scripture tells you, " where two or three are gather-
ed together in his name, there is he in the midst of
them," Matt, xviii. 20. even when he ascended into
heaven, he promised to be with his Apostles on earth,
thap. xxviii. 20. Is it omnipotence? the scripture
tells you he is the Almighty, Rev. i. 8. Is it omni-
science ? the scripture tells you, he knoweth all things,
John xxi. 17. he " needed not that any s-hould testify
of man, for he knew what was in man," chap. ii. 2/3.
searcheth he the hearts and the reins. Rev. ii. 23. Is
it unchangeableness ? the scripture tells you, he is
the same yesterday, and to-day, and for ever, Heb.
Tim. 8. even when the htavens perish, he shaU endure^
when tlrey shall nm.v old, wlîeîi they shall be changedy
when they shall be " changed like a vesture, he shall
be the same, and his years siiail have no end." Psal.
cii. 26, 27. Hence it is that scripture attributes to
him a perfect equality with his Father ; for he counted
it no robbery to be equal with God, Phil. ii. 6. Hence
it tells us, in him dwelleth all the fulness of the God-
head bodily. Col. ii. 9. For this reason, it calls hitn
Cod by excellence : his name shall be called Wonder-
fnl. Counsellor, The mighty God, The everlasting
Father, Isa. ix. 6. O God I thy God hath anointed
ihee with Ike oil of gladness above thy fellows, Psal.
xiv. 7. In the beginning was th€ Word, and the Word
was with God, and the Word was God, .John i. 1. We
•are in him that is trite, even in Jesus Christ. This is
the true God, and eternal life, 1 ,Tohn v. 20. Hence
he is called //ie greed God, Tit. ii. 13. God over all.
Messed for evermore, i^oni. ix. 5.

The Divinity of Jesus Christ. 17 0=

2. The scripture attributes to Jesus Christ that
supreme communication, that supreme goodness, that
intimate relation to our happiness, which is the se-
cond ground of adoration, and which is the founda-
tion of that second homage, which is required of a
worshipper, that is, the homage of the heart. Hence
it is, that the holy scriptures direct us to consider
him, as the author of all the blessings, which we
possess. If the heavens rolling above our heads
serve us for a pavilion, if the earth be firm beneath
our feet to serve us for a support, it is he who is the
author of both ; for ihoUy Lordy thou hast laid the
foundation of the earth, and the heavens are the work of
thy hands, Psal. cii. 26. If numberless creatures
near and remote contribute to the happiness of man,
it is he who has formed them ; for " without him no-
thing was made that was made» By him were all
things created that are in heaven, and that are in
earth, visible and invisible, whether they be thrones
©r dominions, principalities or powers, all things
were created by him and for him. And he is befoi-e
all things, and by him all things consist," John i. 3.
Col. i. 16, 17. If the Jews received miraculous de-
liverances in Egypt, if they gained immortal victo-
ries over the nations, which they defeated, it was he
who procured them, for " the angel of his presence
he saved them, in his love and in his pity he redeem-
ed them, and he bare them and cairied them all the
days of old," Isa. Ixiii. 9. If darkness lias been dis-
sipated from the face of the church, it was he who
made it vanish ; for " he is the true light, wiio light-
eth every man that cometh into the world," John i.

176 The Divinity of Jesus Christ.

9. If we are reconciled to God, it was he who made
our peace ; for " we have redemption through his
blood, Eph. i. 7. it pleased the Father by him to re-
concile all things unto himself, and by the blood of
his cross to unite things in heaven, and things on
earth," Col. i. 19, 20. If we have received the Com-
forter, it was he who sent him; for, says he, " I tell
you the truth, it is expedient for you that I go away,
for if I go not away, the Comforter will not come
unto you, but if I depart, I will send him unto you,"
John xvi. 7. If, after this life, our souls be carried
into the bosom of God, it will be by his adorable
hands; Lord Jesus , said one of his exemplary ser-
vants, receive my spirit. Acts vii. 59. If our bodies
rise from their graves, if they be recalled to life, af-
ter they have been reduced to ashes, he alone will
re-animate them ; for " he is the resurrection and
the life, he that believeth in him, though he were
dead, yet shall he live, and whosoever liveth and
believeth in him shall never die," John xi. 25, 26.

3. Finally, the scripture attributes to Jesus CKrist
the third ground of adoration, that is, empire ever
all creatures. This lays a foundation for the tliiid
homage of the worsliipper, I mean devotedness of
life. " I saw in the night visions, said the prophet
Daniel, and behoid ! one, like the Son of man, canie
with the clouds of heaven, and came to the Ancient
of Days, and they brought lim near before him.
And there was given him dominion, and glory, and
a kingdom, that all people, nations, and languages
should serve him : his dominion is an everlasting do-
minion, which sliall not pass away, and his kingdom

The Divinity of Jesus Christ, 177

that which shall not be destroyed," ch. tu. 13. &;c.
" The Lord hath said unto me, Thou art my Son,
this day have I begotten thee, ask of me and I shall
give thee the heathen for thine inheritance, and th©
uttermost parts of the earth for thy possession ;
Thou shalt break them wilh a rod of iron, thoushalt
dash tiiem in pieces like a potter's vessel," Psal. ii.
7 — 9. " Gird thy sword upon thy thigh, O most
mighty ! with thy glory and with thy majesty. Thine
arrows are sharp in the heart of the king's enemies,
the people fall under thee. Thy throne, O God, is
for ever and ever : the sceptre of thy kingdom is a
right sceptre," Ps. xlv. 3, 5, 6. " The Lord said
unto my Lord, Sit thou at my right hand, until I
make thine enemies thy footstool. The Lord shall
send the rod of thy strength out of Zion, rule thou
in the midst of thine enemies," Psal. ex. 1, 2. The
question of right then is sufficiently proved.

The c|uestion of fact immediately follows. As Je-?
sus Christ is supremely adorable, so he is supremelv"
adored by intelligences, whom we ought to imitate.
This adoration is recommended by scripture ; the
very scripture that forbids us to adore any but God^,
prescribes the adoration of Jesus Christ. "Let all
the angels of God worship him, Heb. i. 6. The Fa-
ther judgeth no man, but hath committed all judg-
ment to the Son, that all men should honour the Sort
even as they honour the Fattier, John v. 22, 23. He
hath received a name above every name, that at the
Hame of Jesus every knee should bow, Phil. ii. 9, 10.
The four and twenty elders fell down, and worship-
ped him who liveth for ever and ever." All the pav-

TOL. II f. 23

^7S The Divinity of Jesus Christ.

ticular acts of adoration, which are reputed acts of
idolatry when rendered to any but God, are render^
ed to Jesus Christ by the express direction of the ho-
ly scriptures. Prayer, that prayer, of which it is
said, how shall they call on him in whom they have not
believed/ Rom. x. 14. prayer is addressed to Jesus
Christ ; they stoned Stephen iwayinpç and saying. Lord
Jesus receive my spirit, Acts vii. 59.(1) Confidence,
that confidence, of which it is said. Cursed be the man
that trusteth in man, and maketh flesh his arm, Jer.
xvii. 5. that confidence is an homage rendered to Je-
sus Christ ; Whosoever helieveth on him shall not he
ashamed, Horn. X. 11. Baptism, that baptism, which
is commanded to be administered in the name of
the Father, that baptism is an homage rendered
to Jesus Christ, it is administered in his name ; Go
teach all nations, baptising them in the name of the Fa-
ther, and of the Son^ Matt, xxviii. 19. Swearing,
that sweai ing, of which it is said. Thou shall fear the
Lord thy God, and serve him, and shall swear by his
name, Deut. vi. 13. that swearing is an homage ren-
dered to J esus Christ ; " I say tlie truth in Christ, I
lie not, my conscience also bearing me witness in the
Holy Ghost," Horn. ix. 1. Benediction, that bles-
sing, of which it is said, The Lord bless thee and keep
thee. Num. vi. 24. tliat benediction is an homage ren-
dered to Jesus Christ. " Grace be to you, and peace
from God our Father, and the Lord Jesus Christ,"
Kom. i. 7. In fine, supreme praise, that praise of
wliich it is said. To the only wise God be honour and

(1) lis lapidoient Etienne, /niant, et disant, Seigneur Jesus,
&c. perfectly agreeable to St. Luke's EniKAAOïMEAON >t«r
Aeyoira. The word God in our text is inserted properly.

The Divinity of Jesus Christ. 1 79

glori/, 1 Tim. 1. 17. is an homage paid to Jesus Christ.
" And I beheld, says our text, and I heard the voice
of many angels round about the throne, and the liv-
ing creatures, and the elders, saying with a loud
voice, Worthy is the Lamb that was slain to receive
power and riches, and wisdom and strength, to the
Lamb be honour and gloiy and blessing for ever."
Weigh that expression which God uses to give the
greater weight to his command of worshipping liiin
only ; before my face^ (2) Thou shall have no other
Gods before my face, Exod. xx. 3. God would have
this always inculcated among liis ancient people that
he was among them in a peculiar manner, that he
was their head and general, that he marched in the
front of their camp and conducted all their host : he
meant by this declaration, to leiain them in his ser-
vice, and to make them comprehend how provoking
it would be to him, should they render divine hon-
ours in his presence to any beside himself. But here
the elders, the angels, the ten thousand, the ten thou-
sand times ten thousands in heaven, in the presence
of God, and before the throne of his glory, adijre
Jesus Christ, and pay no otlier honours to him, who
sitteth on the throne than they pay to Jesus Christ
himself.

Collect now, my brethren, all these reflections in-
to one point of view, and see into what contradic-
tions people fall, who, admitting the divinity of our
scriptures, refuse to consider Jesus Christ as the su-
preme God. No, Jesus Christ is not the supreme God,
(thus are our opponents obliged to speak,) Jesus

(2j Mr. S. quotes according to the Hebrew text of Exod. xx. 3-

ISO The Divinity of Jesus Christ.

Christ is not the supreme God: but he possessetk
that eminence of perfections which constitutes the
essence of the supreme God ; like him he is eternal,
like him he is omnipresent, like him he is almighty,
he knows all things like him, he searcheth the heart
and the reins like him, he possesses the fulness of
the Godhead like him, and like him merits the most
profound homage of the mind. No, Jesus Christ is
not the supreme God: but he possesseth that good-
ness, that communication, which is the grand char-
acter of the supreme God ; like God supreme, he
made heaven and earth, he formed all creatures like
him, he wrought miracles like a God, for the ancient
church, he enlightens like him, he sanctifies like him,
he saves us, he raises us from the dead, he glorifies
lis like him, and like him merits the most profound
homage of the heart. No, Jesus Christ is not the su-
preme God : but we are commanded to worship him
as if he were. St. Stephen prays to Jesus Christ as
if he were God, the faithful confide in Jesus Christ as
'if he were God, they swear by Jesus Christ as if he
were God, they bless in the name of Jesus Christ as
if he were God. Who does not perceive these con-
tradictions? Our first proposition is therefore suflfi-
eiently established. Jesus Christ is supremely ado-
rable; Jesus Christ is supremely adored by intelli-
gences the most worthy of imitation. But it implies
a contradiction, to suppose that the honours of ado-
ration should be communicated to a simple creature.
This is our second proposition, and the second part
of this discourse.

IÏ. This supreme adoration, of which we have
given an idea, cannot be communicated to any be-

The Divinity of Jesus Christ Ï8l

îng, except an eminence of perfections, such as in-
dependence, eternity, omnipresence, be communi-
cated to that being also. Supreme adoration cannot
be communicated to any being, except supreme
goodness be communicated, except a iieing become
an immediate essential source of felicity. Supreme
adoration cannot be communicated to any being,
unless absolute, boundless, immense empire be com-
municated to him also. Now to communicate all
these excellencies to a creature is to communicate
the Godhead to him. If then it be absurd to sup-
pose that deity can be communicated to a creature,
so that what had a beginning, becomes what had no
beginning ; it is also absurd to suppose that a sim-
ple creature can possess these excellences, and con-
sequently it implies a contradiction, to affirm that a
created being can become supremely adorable. If
therefore we have proved, that .Jesus Christ is su-
premely adorable, we have thereby proved that he is
the supreme God.

Accordingly, however important our second pro-
position may be, we should suppose it fully proved,
if the scripture did not seem positively to affirm,
that a right to supreme adoration is a right acquired
by Jesus Christ, and is ascribed to him, not on ac-
count of what he was from eternity, but of what he
has done in time. The Fa'her jud^eth no man, says
Jesus Christ himself: hut ha h committed all judgment
to the Son, that all men should honour the Son, even
as they honour the Father, John v. 22, 23. Here, it
is plain, Jesus Christ does not require men to hon-
our him, as tliey honour the Father, on account of

182 The Divinity of Jesus Christ

his own excellent nature : but on account of that
liowerio Judge the world, which was given him in time.
*' He made himself of no reputation, and took upon
him the form of a servant, and became obedient un-
to death, even the death of the cross. Wherefore
God also hath highly exalted him," Phil. ii. 7, 9.
Here again, Jesus Christ seems to have received this
exaltation only in viilue of that profound humilia-
tion, and of that profound obedience, which he ren-
dered to his Father. And in our text it seems as if
those acclamations, praises, and adorations, with
which the happy spirits in heaven honour the Saviour
of the world, are only offered to him on account of
that sacrifice which he offered in time ; for after these
celestial intelligences have said in the following
w ords, " Thou art worthy to take the book and open
the seals thereof, for thou wast slain and hast re-
deemed us to God by thy blood ;" they repeat this
reason of adoration, and worship Jesus Christ under
the idea of a Lamh, saying, " Worthy is the Lamb
that was slain, to receive power, riches, wisdom," and
so on.

This diflPiculty comes from the equivocal meaning
of the term worship, which may be imderstood to
regard those infinite perfections, which eternally ren-
der him who possesseth them, worthy of supreme hon-
ours ; or that particular honour, which God merits
by the performance of some memorable work per-
formed in time. The first sort of adoration cannot
be acquired. It is essential to him to whom it is
paid; this we have proved. But the second kind of
adoration, that part of supreme honour, which is

The Divinity of Jesus Christ. 183

rendered to God, in virtue of some new achieve-
ment, that honom' he acquires ; and far from prov-
ing, that he who acquires this new honour, and the
liomaoje consequential of it, does not possess es-
sential Deity, it is on the contrary an invincible ar-
gument, that divinity is essential to hi?n. God, for
example, is essentially adorable, yet every new fa-
vour that he grants, is an acquisition of a new title
of adoration.

Apply this remark to Jesus Christ, As God he is
essentially adorable. But Jesus Christ, who is su-
premely adorable as God, may bestow some new fa-
vour on us. In this sense, he may acquire a new ti-
tle of adoration, because he affords us a new motive
to adore him. And what more powerful motive can
be proposed, than that of his profound abasement
for our salvation ? Now the inspired writers in the
passages which we have cited, speak of this latter
kind of adoration. They do not say, Jesus Christ
hath acquired that divine essence, which renders
him who possesses it essentially adorable ; for that
would imply a contradiction : they only say, that
by the benefits which he hath communicated to us
in time, he hath acquired over us in time a new ti-
tle of adoration. Tliis is evident to a demonstration
in regard to the Philippian text, which appears the
most difficult. For St. Paul, so far from affirmino^
that Jesus Christ had not those perfections which
make any being adorable, till after his humiliation,
establishes expressly the contrary. He expressly
says, that Jesus Christ, before he was found m fa-
shion as a many thought it no rohhery to he equal ivith

184 The D'mnity of Jesus ChrisL

God; that, before he took upon him the form of a
servant, he was in the form of God: but when Jesus
Christ was in the form of God, when he counted it no
robbery to be equal with God, he was supremely ador-
able. By consequence, Jesus Christ is not adorable
only because he was found in fashion as a man, and
took upon him the form of a servant,^'' Phil. ii. 6, &c.

This shall suffice on the second proposition. Let
us attend a ïew moments to the discussion of the
third. Let us attend to the celebrated question of
the faith of the three first ages on the divinity of the
Saviour of the world, and let us prove, that our ideas
of the doctrine of Christ's divinity exactly answer
those of the ages, the orthodoxy of which is least
suspected. This is our third part.

in. One of the most celebrated members of the
Romish communion, a man (3) who would have
been one of the surest guides, who could have been
chosen to conduct us through the labyrinths of the
first ages, could we have assured ourselves, that the
integrity of his heart had been equal to the clear-
ness of his understanding, and to the strength of his
memory ; this man I say, has been the astonishment
of every scholar, for declaring, that after he had
made profound researches into antiquity, it appear-
ed to him, the doctrine of Christ's divinity was not
generally received in the church, till after the
council of Nice. It is yet a problem, what could
induce this able Jesuit to maintain a paradox appar-
ently so opposite to his own knowledge. But, leav-
ing this question to the decision of the Searcher of

(l) Pctavui<;.

The Divinity of Jesus C%ist 185

hearts, let us only observe, that this author has been
a thousand times answered, botlj by our own divines,
and by those of the church of Rome. A treatise
on this subject, by an illustrious prelate of tlie
church of England, is in the hands of all learned
men. The (4) author proves there with the fullest
evidence, that the fathers who lived before the coun-
cil of Nice, did maintain, first, that .fesus Christ
subsisted before his birth ; secondly, that he was of
the same essence with his Father; and thirdly, that
he subsisted with him from all eternity. To repeat
the passao;es extracted from the fathers by this au-
thor is not the work of a sermon. We are going to
take a way better proportioned to the limits of these
exercises to arrive at the same end.

1. We will briefly indicate the principal precau-
tions necessary to the understanding of the senti-
ments of the fathers of the three first centuries on
this article.

2. We will then more particularly inform you
what their sentiments were. And as these articles
are a summary of many volumes, and (if I may say
so,) the essence of the labours of the greatest men,
they deserve your serious attention.

1. In order to answer the objections, which may
be extracted from the writings of the fathers against
our thesis, the same general solution must be admit-
ted, which we oppose to objections extracted from
the scriptures. Passages of scripture are opposed
to us, in which Jesus Christ speaks of himself as a
simple maji. To this objection we reply, these pas-

(4) Bp. Bnll.
VOL. Tir. 24

186 7%e Divinity of Jesus Christ.

sages make nothing against us. According to us,
Jesus Christ is God and man. AVe can no more con-
clude, that he is not God, because the Holy Spirit
sometimes speaks of him as a simple man, than we
can conclude, that he is not man, because he speaks
of him sometimes as God.

2. It must be observed, that though the fathers
taught that .lesus Clirist was of the same essence with
his Father, yet they believed, I know not what, sub-
ordination among the three persons who are the ob-
ject of our worship. They considered the Father
as the source of Deity, and pretended that the gen-
eration of the Son gave the Father a pre-eminence
above the Son, and that the procession of the Holy
Ghost gave the Son a pre-eminence over the Holy
Ghost. " We are not Atheists, says Justin Martyr,
" we religiously adore the Creator of this imi verse :
" we put in the second place Jesus Christ, who is
" the true Son of God, and we place in the third
" degree the spirit of prophecy." (5) As these first
teachers of the church have sometimes been contra-
dicted on this article, so they have advanced in the
beat of the dispute some over-strained propositions,
which we cannot adopt ; as this of Origen, among
many others. " There have been among the multi-
" tu de of the faithful, some who, departing from
" the sentiments received by others, have rashly af-
" firmed that Jesus Clirist was God over all crea-
" tures. In truth, we who believe the word of the
" Son, who said, The Father is greater than I, John
" xiv. 28. do not believe this proposition." (6) The

(5) Apol. sec. ad Ant. Pium. pag. 60. edit. Paris.

(6) Origen against Celsus, book 8th.

The Divinity of Jesus Christ. 1 87

advantaojes which the Arians gained by this, made
many of the Fathers after the Nicene council re-
nounce the doctrine of the divinity of Christ, and
explain those passages in which Christ acknowledg-
ed himself inferior to the Father of his humanity.
This is the metliod of St. Athanasius, (7) of Pt.
Cyril of Alexandria, (8) and of many others. It
was particularly St. Augustine's way, who to prove
that these expressions ought to be understood of the
humanity only of Jesus Christ, makes this remark
that they are never used of the Holy Ghost, that it
is no where said of the Holy Ghost, that the Fa-
ther is s;realer than he (9.)

3. The fathers, who lived before the council of
Nice, adjuitted a generation of the Son of God, be-
fore the foundation of tlie world, and which is no
other than that power, which proceeded from the
Father, when he created the universe. We must
take care not to be deceived by arguments taken
from sucii passages. It cannot be concluded, that
these fathers denied the existence of Jesus Christ be*
fore the foundation of the world, because they said,
he then caiue from the bosom of the Father. Here
is an example of their way of expressing tliis gene-
ration. " I am going, says Tatian, to explain clearly
" the mysteries of our religion. In the beginning
" was God. Now we have learnt, that this begin-
*' ning is the power of the word; for the Lord of all
" things was then all the substance of the universe,

(7) Athan. Dialog, cont. Maced.

(8) Cyril Alex, de vera fide. c. 26.

(9) August. Ep. 66. et lib. 2. de Trin. c. 6. "

188 The Divimty of Jesus Christ.

" because liavjng then made no creature, he existed
" alone. By his simple will his word proceeded
" from him. Now the word did not advance into
" the empty void: but was the first work of the
" Spirit, and we know this is the principle of the
" world." (l) This father calls this clearly explain-
ing^ the mysteries of our religion. Perhaps he might
find some gainsayers. However, it appears by this
passage, and by a great number more, that the an-
cient doctors of the church thought, .lesus Christ
was then produced after a certain manner, which
they explained according to their own ideas- We
dp not deny their holding this opinion. We on-
ly say, that what they advanced concerning this pro-
duction in time does not prove, that they did not
admit the eternal generation of .Tesus Christ.

4. We do not pretend, that certain expressions^
which the orthodox have affected since the council
of Nice, were received in the same sense before that
council. We generally see, when two parties warm-
ly controvert a point, they affect certain expressions,
and use them as their livery. As we can never find
terms proper to express this union, or this ineffable
distinction between the Father, Son, and Holy Ghost,
so we must not be surprised, that the church hath
varied on this article. " Necessity," says St. Aus-
tin, speaking of the terms used in disputing with the
Arians, " necessity has given birth to these terms, in
" order to avoid the snares of heretics in long dis-
" eussions." (2) We acknowledge then, some of

(1) Tatian. oiat. con. Grsec. See Theoph. Anti. lib. 2. ad An-
toi. Tertull. adv. Prax. p. 505. edit. Rigalt.

(2) Aui^ust. lib. 7. de trin. cap. 4.

The Divinity of Jesus Christ. 1 89

tlie fathers have advanced that the Father and the
Son had two distinct essences, or two different na~
tures. Thus, according to Photius, Pierius, priest
and martyr, (3) and Dennis of Rome, in a letter
against the Sabellians, (4) declaimed against those
who divided the divinity into three Hypostases ; or
three Persons. And thus also the orthodox, assem-
bled in council at Sardis, complained, that the here-
tical faction wanted to establish, that Father, Son,
and Holy Ghost were three à\%imci persons : " for,"
add these fathers, " our ancestors have taught us,
" and it is the catholic and apostolic tradition, that
" there is but one person in the Divinity." (5) The
question is not whether the fathers of the first ages
used the very terms, which succeeding ages liave
used. We do not say they did. " We would not
" excite odious disputes about words provided other
" syllables include the same opinion :" (6) but the
question is, whether they had the same ideas, wheth-
er, when they said there were three essences in the
Deity and one person, they did not mean by essence
yàvài we mean by person, and by person what we
mean by essence.

5. We must take care not to lay down for a prin-
ciple, that the fathers expressed themselves Justly, that
their words were always the most proper to convey
adequate ideas of their sentiments, that they always
reasoned in a close uniform manner, that their theses
in some pages of their writings never contradicts their

(3) Phot. Bib. Cod. i. 9.

(4) Athan. de Syn. Nic. deer.

(5) Theod. Hist. Eccl. lib. 2. cap. 8.

(6) Greg. Nazianz.

190 The Dimnity of Jesus Christ,

theses in other pages. The sense of a passage in Or-
igen, or Tertiillian, divides the learned. Some af-
jfirm these fathers meant one thing, others say they
meant another thing. Eacli pretends to define pre-
cisely what they intended. Is there not sometimes
a third part to take ? May we not believe that Ori-
gen and Tertulliaii, in other respects great men, had
not distinct ideas of what they meant to express, and
did not always rightly understand themselves.

6. In fine, the last precaution which we must use
to understand the sentiments of the first ecclesiasti-
cal writers, and which demands a very particular at-
tention, is not to be deceived by spurious writings.
We know what was the almost general weakness of
Christians of those times. We know particularly,
what were the secret dealings of the Arians. We
know they often substituted power for reason, and
craft for power, when authority was wanting. Among
spurious writings, those which have the most certain
marks of reprobation, are frequently those wliich
have the most venerable titles. Such among others,
is that which bears the fine name of Apostolical con-
stitutions. It is very surprising, that a man who can-
not be justly taxed Avith ignorance of the writings of
the ancient fathers, shoukl advance this unwarranta-
ble proposition. This book is of apostolical autliori-
ty. (7) The doctor threatens the church with a
great volume to establish his opinion, and to forward
in the end the dreadful design which he has formed
and declared of reviving Arianism. Time will con-
vince the learned, on what unheard-of reasons this
man grounds his pretensions. Who can persuade
(7) Doctor Whist on.

The Divinity of Jesus Christ. 191

himself, that a book, the spuriousness of which has
been acknowledoed, even by tliose who had tiie
greatest interest in defending its authenticity, by Bel-
larmine, (8) Baronius, (9) Petavius, (1) Du Perron
(2) and many others ; a book, which none of the
fathers, none of the councils, even those which have
given us lists of the canonical books, have ever com-
prised in the canon ; (3) a book of which there is no
trace in the three first centuries, nor hardly any in
those which immediately follow ; a book full of pas-
sages of scripture mis-quoted; (4) a book which makes
decisions contrary to the inspired writings ; (5) as one
decision touching the observation of the Sabbath,
another concerning women with child, a third, which
allows a master a forbidden intercourse with his
slave ; a book that bestows pompous titles on a bish-
op, giving him a pre-eminence above magistrates,
princes, and kings ; a book that prescribes idle cere-
monies in baptism, and enjoins the observation of
superstitious fasts and festivals ; a book which gives
an absurd idea of building temples; a book that es-
tablisheth prayer for the dead, and directs us to of-
fer the sacrament of the Eucharist for them; a book
which adopts notorious fables, as the pretended com-
bat between Siinon the sorcerer, and Simon Peter;

(8) Bellarm. de script, eccl. sect. 1.

(9) Baron, torn. l.an. 32.

(1) Du Per. de Euch. 1. 2. c. 1.

(2 3) Cone. Laod. 3d counc. of Carthage.'

(4) Book 1. chap. 5, Amst. edit. Frob. pages 221, 214, 402, 293.
&c.

(5) Book 2. chap. 36.

References to ail the other articles are in Mr, S- but omitted for
brevity sake hçre.

192 The Divinity of Jesus Christ,

a book where we meet with glaring contradictions,
as what it says of St. Stephen in one place, compar-
ed with what it says of him in another; a book where
"we meet with profane things, as the comparison of a
bishop with God the Father, of Jesus Christ with a
deacon, of the Holy Ghost with a deaconess ; who, I
say, can persuade himself, that such a book was com-
piled by apostles or apostolical men.

Such are the precautions necessary for under-
standing the sentiments of the fathers of the first
ages on the doctrine in question. Let us pass on to
some proofs of our conformity to their judgments
on this article.

1. The fathers, who followed the doctrine of the
Nicene Council, never pretended to teach new divin-
ity. The Arians, on the contrary, boasted of being
the first inventors of their own system. The fol-
lowing passage of St. Athanasius proves the first
member of this proposition. " We demonstrate,
" that our doctrine descended from teacher to teach-
" er down to us. But what father can you cite to
" prove your sentiments ? You find them all oppo-
" site to your opinions, and the devil only, who is
" the author of your system, can pretend to authen-
" ticate it." (6) The following passage of Tiieodo-
ret proves the second member of the proposition,
" They boast of being the first inventors of their
" docliine, they glory in affirming, that what never
*' entered into the mind of man before has been re-
^' vealed to them." (7)

(6) Athan. lib. l.dcSyn. Nic. dec.

(7) Theod. Hist. Ec. lib. 1. cap. k. Sec So.c. Hist.Eccl. lib. S
cap. 10?

The Divinity of Jesus Christ, 193

2. The Jews accused the primitive Christians of
idolatry for vvorshippingc Jesus Christ as God, nor
did the primitive Christians deny their worshipping
Jesus as God; they only maintained, that to worship
him as such was not idolatry. Here is a passage
from Justin's Dialogue with Trypho. The Jews say
to him, " Your affirmation, Christ is God, appears
" to me not only an incredible paradox, but down-
" right foolishness." Justin's answer will prove the
second member of the proposition : " I know," re-
plies he, " this discourse appears incredible, partic-
" ularly to people of your nation, who neither be-
" lieve nor understand the things of the Spirit of
" God."

3. The heathens also reproached the Christians
with adoring Jesus Christ : nor did the Christians tax.
them with calumny on this account. Weigh these
words of Arnobius. A pagan makes this objection
to him ; " You adore a mere man." " If this were
true," replies Arnobius, " would not the benefits,
" which he has so freely and bountifully diffused^
'* acquire him the title of a God ? But as he is really
" God w ithout any ambiguity or equivocation, do
'* you think we will deny our paying -feim supreme
" honours ? Wtiat then, will some furiously ask. Is
" Jesus Christ God ? Yes, we answer he is God, he
" is God over all heavenly powers." (8) Origcii
answered the philosopher Celsus who reproached
him with believing that a man clothed in mortal flesh
was God, in this manner. Let our accusers know,
that this Jesus, who, we believe, is God, and the Son

(f8) Arnob. lib. 1.

VOL. HI. 2i5

194 The Dii'inity of Jesus Christ.'

of God, is the Word of God, his mortal body and
his soul have received great advantages from their
ijnion u ilh the Word, and, having partaken of the
divinity, have been adiuitted to the divine nature. (9)

4. W^hen any teachers rose up in the church to in-
jure the doctrine of Christ's divinity, they were re-
puted heretics, and as such rejected. W^itness Ar-
temon, Theodosius, Paul of Sanrioseta. The latter
lifted up a standard against the divinity of the Sav-
iour of the world, and six of the most celebrated
bishops were chosen by the synod of Antioch to write
him a letter, which we yet have, and in which they
profess to believe, that Jesus Christ subsisted from
all eternity with his Father, (l) I'o Avhicii we add
this passage of Origen, " Let us represent as fully as
" we are able what constitutes heresy. He is a her-
" etic wlio has false notions about our Lord Jesus
"Christ. Such as deny that he was the tiist-born,
" the God of every creature, the word, the wisdom,
" tltc beginning of the ways of God, formed from
" Ihe beginning, or ever the world 7vas, hegotlen before
*^ ihe mountains and hills," Prov. viii. (2)

5. The fathers of the three first centuries made
invariable profession of adoring but one God. This
was, as it were, the first distinct character of their
religion. Yet the primitive Christians adored Jesus
Christ: w'itness Pliny's letter, which says, 'Mhey

(9) Ovig. contra Cclsiim,lib. 3.

(1) Euscb. Eccl. hist, lib, 5. Athan. dc Syn. Arim. et Scleuc;
Bibliot des pcres. torn. 2.

(2) Apol. Pamph. Mart, in the 4th vol. of S-t. Jcrom's works.
Edit. Frobeju

The JDivinih/ of Jesus Christ. 195

^^ sane; hymns to Jesus Christ as to a God."(.3) Wit-
ness Justin Martyr, who, in liis Apolooy to Anto-
nius, expressly says, " Christians reli2;iously woiship
" Father, ^on and Spirit." And in the same apolo-
gy he assures us, that " the constant doctrine of
" Christians, which they received from Jesus Christ
" himself, was the adoration of one only God.'*
Witness that famous letter of the faithful at Smyr-
na, whom the heathens accused of paying divine
honours to Polycarp. " It is impossible," sa}^ these
believers, " tl;at we should abandon Jesus Christ,
" or worship any other but him. We w'orsliip Jesus
" Christ, who is tlie Son of God: but in regard to
" the martyrs, disciples of Christ, and imitators of
" his virtues, we respect them for their invincible
" love to their Master nud King." Hence it was,
that Paul of Samoseta, who denied the divinity of
Christ, would not allow the custom of singing hymns
to his honour: and Eusebius uses this argument to
prove the doctrine that we are maintaining: " The
*' psalms and hymns," says he, " composed a long
" time ago by the faithful, do they not proclaim,
" that Jesus Christ is th€ Word of God, that he is
" God." (4)

6. Finally, Among numl>erless passages in the fa-
thers, which attest the truth in question, there are
some so clear and so express, that we ourselves, who
would prove their faith in our Saviour's divinity,
cannot dictate terms more emphatical than those
^vliich they have used. Weigh these words of Ter-

(3) Lib. 10. Epist. 97.

A) Euseb, Hist. Eccl, book 7. chap. 30. book 5, chap. 28.

196 The Divinity of Jesus Christ.

tiiUian. " Jesus Christ had the substance of the hu-
" man nature, and the substance of the divine na-
**ture; on which account we say, lie had a beo;in-
" ning, and he had no beginning ; lie was natural
" and spiritual ; weak and powerful ; mortal and iiii-
*' mortal; properties (adds this father) which distin-
*^ guish his liutnan and divine nature."(5) Weigh
these words of the same TertuUian. " We have
*' been taught that God brought forth that Spirit^,
" which we call the Word, that God by bringing
" him forth begat him, that for this reason he is cal-
" led the Son of God, because his substance and the
*' substance of God is one and the same substance ;
^ as a ray proceeding from the body of the sun, re-
*^ ceives a part of its light without diminishing the
'' light of the sun, so in the generation of the word,
*^ spirit is derived of spirit, and God of God. As
" the light of a flambeau derived from another does
*' not at all diminish the light whence it is taken, so
'^' it is with God. That which proceeds from hiin is
" God, both God and Son of God, one with the Fa-
*^ ther, and the Father with him. It follows, that
^' this distinction of spirit from spirit, of God from
" God, is not in substance but in person."(6) Weigh
again these words of Hyppolitus the martyr.
" Thou art he, who existest always. Thou art with
" the Father without beginning, and eternal as well
" as the holy Spirit."(7) Again, weigh these words
of Origcn. in examining what doctrines are neces-

(5) Tcrtul. tie Carne Christi.

(6) Tertiil. adv. Gen. Apol. cap. '2\.
47) Bibl. Patr. tora. 12.

The Divinity of Jesus Christ. 197

sary to salvation, he puts this in the first class: " Je-
" sus Christ, who, bein^ God, became incarnate, did
" not cease to be God."(8) Again, weigh these of
Justin Martyr. " They call us Atheists, because
" we do not adore their demons. We grant we are
" such in regard to their gods : but not in regard to
" the true God, with whom we honour and wor-
" ship the Son."(9) Finally, weigh these of Pope
Felix. " We believe, Jesus Christ the Word is the
"eternal Son of God." (l)

No part of our discourse would bear a greater en-
largement than this. Literally speaking, the subject
exemplified from the fathers would fill a large vol-
ume. We have abridged the matter. Let us finish
with a few reflections of another kind on our text.

We have endeavoured to prove, that Jesus Christ
is supremely adorable, and supremely adored. Chris-
tians, what idea do you form of this doctrine ? Do
we think, we have done all that this doctrine enga-
ges us to do, when we have signalized our zeal by
affirming and defending it ? Shall we be of that num-
ber of extravagant people, who, having established
the truth with warmth, sometimes with wrath (pla-
C'ing their passion to the account of religion) imagine,
they have thereby acquired a right of refusing to
Jesus Christ that unlimited obedience which so di-
rectly follows the doctrine of his divinity ? The sa-
cred authors, whom we have followed in provint"
l?his doctrine, draw very different consequences from

(8) Origen cont. Cels. lib. 5.

(9) Just. Mart. Apol. 2.
(1) Cone. Ephes. act. 1.

198 The Bivinity of Jesus Christ.

it. They use if to inflame our love for a God, -who
so loved the rvorld as to give his only begotten Son, John
iii. 16. They use it fo elevate us to the suljlimest
hopes, declaring it impossible for liim, nho gave his
on 11 Son, not to give ?/5 all things freely with him y
Rom. iii. 31. They use it fo enforce every virtue,
particularly humility, a virtue essential to a Chris-
tian ; and, when order requires it, to sacrifice the ti-
lles of Noble, Sovereign, Potentate, Monarch, after
the example of this God-man, who, " being in the
form of God, and counting it no robbery to be equal
with God, humbled himself," Phil. ii. 6. They use
it to exalt fhe Evangelical dispensation above the
Mosaical economy, and by the superiority of the
former to prove, that piety should be carried to a
more eminent degree now than formerly ; for God,
who spake to the fathers by the prophets, hath in these
last (lays spoken to ns by his Son, Hcb. i. 1. They
use it to prove, that the condition of a wicked Chris-
tian would be infinitely worse after this life thau
that of a wicked .Tew ; for " if the word spoken by
angels was stedfast, and every transgression and dis-
obedience received a just recompence of reward,
how shall Ave escape, if we neglect so great a salva-
tion, which at first began to be spoken by the Lord ?"
chap. ii. 2. "He that despised Moses's law died
without mercy, under two or three witnesses. Of
how much sorer punishment, suppose ye, shall he be
counted worthy, who hath trodden under foot the
Son of God ? chap. x. 28, 29. They use it to de-
'f'Cribc the despair of those, who shall see him come
in divine pomp, whom they once despised under the

* The Uivittity of Jesus Christ. 199^

Tail of mortal flesli, for " they that pierced him shall
see him, and the kings of the earth, and the great
men, and the rich men, and the chief captains, and
the mighty men, antl every bond-man, and every free-
man, shall hide themselves in the dens, and in the
rocks of the mountains, and shall say to the moiin-
lains and rocks, Fall on us, and hide us from the face
of him that sitteth on the throne, and from the wrath
of the Lamb. For the great day of his wratli is
come, and who shall be able to stand? Rev. i. 7. and
vi. 15, kc.

Our second reflection is on that multitude of in-
telligences, which continually wait around the throne
of (Jod. Hear what Daniel says. Thousand thou-
sands ministered unto hiniy ten thousand times ten thou-
sand stood before him, chap. vii. 10. Hear what Mi-
caiab says, " I saw the Lord sitting on his throne,
and all the host of heaven standing by him, on his
right hand and on his left," 1 Kings xxii. 19. Hear
what the Psalmist says, The chariots of God are twen-
ty thousand, even thousands of angels, Psal. Ixviii. 17.
Hear what St. Luke says, " There was a multitude
of the heavenly host praising God and saying, Glory-
to God in the highest," chap. ii. 13. Hear what .le-
sus Christ says, "Thinkest thou that I cannot now
pray to my Father, and he sliall presently give me
more than twelve legions of angels ?" Malt. xxvi. 53.
Hear what our text says, The number of them was ten
thousand limes ten thousand,and thousands of thousands.
My brethren, one of tlie most dangerous tempta-
tions, to which a believer is exposed in this world, is
tliat of seeing himself despised. He sometimes, like

200 The Divinity of Jesus Christ,

Elias, thinks liimself alone on the Lord's side, 1
Kinjrs xix. 10. Like Joshua, he is sometisnes obli-
ged to say of his duty. Choose you whom you ivill
serve : but as for me and my house, ive will serve the
Ijord, chap. xxiv. ]5. The church is yet a little
Jlock, Luke xii. 32, and although we cannot say of
the external profession of religion as St. Paul says.
Ye see your calling, brethren, that not many mighty, not
many wise, not many noble are called, 1 Cor. i. 26. yet
it may be too truly said of the reality and essence of
Christianity. No, we have not many noble. They
are called noble in the world, who have, or who
pretend to have, some ancient titles, and who are of-
ten ashamed of those whom Jesus Christ has enno-
bled, associated into his family, made partakers of the
divine riature, and changed from glory to glory by his
Spirit, 2 Pet. i. 4. We have very few of these no-
bles. No, we have not many mighty, 2 Cor. iii. 18.
They are called mighty in the w^orld, who have the
art of surmounting every obstacle in the path that
leads to fortune, who in spite of a world of opposers,
have the art of arriving at the pinnacle of worldly
grandeur, and make the difficulties opposed to their
designs the means of succeeding. These people
generally entertain a contemptible idea of such as
are concentred in virtue, who use it both as buckler
and sword to conquer flesh and blood, the prince of the
power of the air, and his formidable legions, Eph. ij. 2.
We have but few such mighty ones as these. No,
we have not many wise. Tliey are called wise in this
world, who by the impenetrable secrets of a pro-
found policy fin4 new ways of supporting the, state,

The Divinity of Jesus Christ. 201

and of deriving from public prosperity a fund to
maintain their own pomp. Those are usually despi-
sed, who possess that fear of the Lord, which is the
beginning of wisdom, of that wisdom among them, that
are perfect, Prov. i. 7. 1 Cor. ii. 6. which we are
taught in the gospel. We have very few of tliese
wise men. What then ! have falsehood and vice
more partisans than virtue and truth? What then !
shall we have less approbation in submitting to God
than in submitting to the devil ? Far from us be an
idea so puerile ! Let us cease to consider this little
handful of men, who surround us, as if they made
up the universality of intelligences; and this earth,
this point, this atom, as if it w^ere the immensity of
space. Let us open our eyes. Let our text pro-
duce the same efïect in us to-day as Elisha's voice
once produced in his servant. All on a sudden they
were surrounded with soldiers, armies, and cliariots,
sent by the Syrian king to carry off Elisha. The
servant is frighted ; Alas my master ! says he, what
shall we do ? Fear not, answers Elisha, they that he
Tvith vs are more than they that be with them. And
Elisha prayed, and said, Lord I pray thee, open his
eyes, that he may see. And what does he see ? He
sees the mountain fdl of horses and chariots ofjire
round about Elisha^ 1 Kings vi. 15, &;c. Believers,
ye, who think yourselves alone on the Lord's side,
ye, who tremble at the sight of the formidable troops
which the enemy of your salvation has sent against
you, ye, who cry, What shall we do ? Fear not, they
that are with us are more than they that are with them
» .... O Lordj open their eyes thai they may see. See
VOL. in, 20

?

202 The Diviinly of Jesus Christ.

christians! see wlietlier ye be alone. See these /m
thousand times ten thousands, that stand before him.
See these heavenly hosts which surround his throne
en the right hand and on the left. See the twenty thou-
sand chariots. See legions of angels and elders,
nhose numbers are twenty thousand times ten thousand,^
Rev. ix. 16. These are your companions, these
your approvers, these your defenders.

3. But what are the delights of these intelligences
You have heard my brethren, (and this is our third
reflection,) their felicity, their delights consist in ren-
dering supreme honours to God. " And I beheld
and heard the voice of many angels, round about
the thi'onc, saying with a loud voice, Worthy is the
Lamb that was slain, to receive power and riches,
and wisdom and strength," A reflection very pro-
per to humble and confound us, whose taste is so vi-
tiated and depraved. I am aware, that nothing is
less subject to our decisions than taste. I am aware,
that what is delicious to one is disgustful to another,
and, as it would be stupid to expect a subUme spirit
should take pleasure in the gross occupations of a
meclianic, so it would be unjust to expect that a me-
chanic should be pleased with the noble speculations
of a sublime genius. I know, the difference between
us and these intelligences is such as not to allow our
pleasures to be of the same kind. But, after all, is
this difference so great as to make such a dispropoi^
tion in our delights? Do we not aspire to divine hap-
piness as well as they ? And if the flesh, which covers

* Rev. ix. 16. Two hundred thousand thousand. Vingt mille
fols dix- mille. Du se myriades myriadum. Indrjinitc intelligen-
dunij more Ilcbrïçc, pro ingcnti numéro.

2%e Divinity of Jesus Christ. 20.1

that spiritual substance, that animates us, placeth us
so far beneath them, is not the honour, which this
flesh has received by the incarnation of the Word,
who took not on him the nature of angels but tlie seed
of Abraham, Heb. ii. 16. is not this more than
enough to remove the prodigious distance, wlûch
the sublimity of their essence puts between us and
them ? at least should it not make us lament the de-
pravity of our taste, if it be not sufficient perfectly
to restore it? Christians, the plan of our evangelical
felicity is founded on that of celestial felicity. Chris-
tians are called, even here below, to taste those no-
ble pleasures, which are so delightful to the blessed
above. Let us feel these pleasures, my brethren-
Let us feel the pleasure of rendering to God the
homage of the mind. Let us soar into a sublime
meditation of his essence. Of his perfections let us
form the most elevated ideas, that our diminutive
capacities can permit. Let us conceive, as far as
we possibly can, a wise God, supremely powerful,
supremely holy, supremely good. Let us associate
his glorious attributes, and, judging by the splendor
of these feeble rays, of some of the beauties of the
original, let us adore this Great Supreme. Let us
feel tiie pleasure of rendering to God the homage oi
the heart. Let us measure the dimensions of love
divine. Let us lose ourselves in the lenglli, in the
breadth, in the height, in the depth of that love, which
passelh knowledge, Eph. iii. 18. Let us conceive the
inexpressible felicity of an intimate unioïi with the
happy God, 1 Tim. vi. 15. Let us reflect on tlie
happiness of a creature, who has a relation of love
'to a God, who knows how to love with so much ex-

204 The Divinity of Jesus Christ.

tent, with so much pity, with so much power. Let
us feel tlie pleasure of rendering to God the homage
of an entire devotedness, the submission of all our
desires. Slaves of the world, let us free ourselves
from sensuality and cupidity, let us shake off the
yoke of these domineering passions, let us submit
ourselves to God, James iv. 7. Thus let us taste the
f( licity of returning to order, of obeying that God,
all whose commands enforce love to what is supreme-
ly lovely.

True, deceitful world ! thou wilt yet oppose our
real pleasures. True, sensual flesh! thou wilt yet
solicit us to pleasures agreeable to thy corruption.
True, worldly pomp! thou wilt again dazzle us
with thy vain glory. But thou worldly pomp shalt
presently vanish! thou sensual flesh shall present-
ly fall into the dust ! thou also deceitful fashion
of the ivor/d^ thou slialt presently pass away !
Cor. vii. 31. presently these auditors, who have en-
deavoured to approach nearest to angelical pleas-
ures, shall approach them entirely. Sliortly this
flock shall be numbered with the twenty thousand
times ten thousand. Presently the voices, which have
made these walls resound the Creator's praise, shall
sing it in a nobler manner, and shall make the hea-
venly arches echo the hymn in my text, " Worthy
is the Lamb to receive honour, power, riches, wis-
dom, strength, glory and blessing. To him, that sit-
teth on the throne, and to the Lamb, be blessing, and
honour, and glory for ever and ever. Amen.

* Cor. vii. 31. Fashion of this world, ro c^tifcct th KoTfcie
tuTit. Locutio a thcatro et scenis desumpta, quae subito cum
personis mutantur. Figmr chi ?nondc troivpevr.

SERMON VI.

Christ the Substance of the Ancient Sacrifices of the

Law.

Hebrews x. 5, 6, 7.

Sacrifice and offering thou wouldest not : hid a body
hast thou prepared me. In burnt-offerings, and
sacrifices for sin thou hast had no pleasure : Then
said /, Lo! I come, (in the volume of the hook it
is ivritten of me^J to do thy will, O God.

Jl 1 take Jesus Christ for our Redeemer and for
our example is an abridgment of religion, and the on-
ly way to lieaven.

If Jesus Christ be not taken for our Redeemer,
alas ! how can we bear the looks of a God, who is of
purer eyes than to behold evil? Hab. i. 13. How can
we hope to please, with prayers debased by number-
less imperfections ; with a repentance, in wiiich a
regret for not daring to repeat a crime too often
mixes with a sorrow for having committed it; with
a love of which self-interest is always the first spring;
how, I say, can we hope with our sinful services to
please a God, before whom seraphims vail their faces,
and in whose sight the heavens themselves are un-
clean ?

206 Christ the substance of the Law.

If we do not take Jesus Christ for our example^
with what face can we take him for our Redeemer ?
Should we make the mysteries of religion ni} sleries
of iniquity? Should we wish, that he, who came iu'
to the world on purpose to destroy the works of the
devil, would re-establish them, in order to fill up the
communion with this wicked spirit that void, which
communion with Christ leaves? But to take Jesus
Christ for a Redeemer and to take him for a model,
is to unite all that can procure our supreme felicity ;
it is, as I said before, an abridgment of religion, and
the only way to heaven.

In tliese two points of light St. Paul presents our
divine Saviour to the view of the Hebrews, in this
chapter,from whichwe havetaken thetext,and in some
following chapters. It was necessary to convince men,
educated in J udaism, new convertsto Christianity, and
greatly prejudiced in favour of the magnificence of the
Levitical service, that tiie most pompous parts of the
Mosaic ritual, the altars and the ofFeiings, tlie priests
and the sacrifices, the temple and ail its ceremonies,
were designed to prefigure the sacrifice on the cross.
It was necessary to convince men, who were as little
acquainted with the morality of the gospel as with
the divinity of it, tiîat, far from using tljis oblation
to diminish in the least degree the motives which en-
gage every intelligent creature to devote himself to
îiis Creator, it vras employed to give them all new
and additional influence. St. Paul intended to con-
vince the Jewish converts of tliese truths in this epis-
tle in general, and in my text in particular. But is
flie doctrine of my text addressed to new converts

Christ the substance of the Law. 20T

only ? Suppose the doctrine addressed particularly
to them, does it. follow, that it is needless to preack
it in this pulpit? We will not examine these ques-
tions now. However averse we are to consume the
precious moments of these exercises in scholastic
debates, the words, that we have read, furnish us
with a most specious pretext for a minute discussion
of them. Are the words of my text to be consider-
ed as the language of Jesus Christ, as the far greater
number of expositors, for very strong reasons, main-
tain ? Are they the words of David, who, consider-
ing the many reasons, which persuade us to believe,
that the dedications of our persons to the service of
God are the most acceptable of all sacrifices to him,
vows to devote himself to his service ? We answer
they are the words of Jesus Christ ; they are the
words of David; and they express the sentiments of
all true believers after him. W^e are going to prove
these assertions.

First, We will consider the ieni^ as proceeding
from the mouth of Jesus Christ. We will shew you
Jesus substituting the sacrifice of his body instead
of those of the Jewish economy.

Secondly, We will put the words of the text into
your mouths, and we will endeavour to convince you,
that this second sense of the text is clearly deduci-
ble from the first, and necessarily connected with it.
Having excited your admiration in the first part of
this discourse, at that inestimable gift of God, his
beloved Son, we will endeavour, in the second, to
excite suitable sentiments of gratitude in each of
your hearts.

20& Christ (he suhstance of the Laiv,

Great God ! What bounds can I henceforth set to
my 2;ratitude? Can I be so stupid as to imagine, that
I express a sufficient sense of thy beneficence by
singing a psalm, and by performing a lifeless cere-
mony ? I feel irregular propensities. Great God!
to thee I sacrifice them all. My body rebels against
thy laws. To thee I offer it in sacrifice. My heart
is susceptible of fervour and flan)e. For thee, my
God ! may it for ever burn ! " Sacrifice and offering
thou wouldest not : but a body hast thou prepared
me. In burnt-offerings, and sacrifices for sin thou
bast had no pleasure: then said I, Lo! I come, (in
the volume of the book it is written of me,) to do
thy will. O God !" Accept this dedication of our-
selves to thee, O God ! Amen.

I. Let us consider our text in relation to Jesus
Christ, the Messiah. Three things are necessary. 1,
Our text is a quotation ; it must be verified. 2. It
is a difficult passage ; it must be explained. 3. It is
one of the most essential trutlis of religion ; it must
be supported by solid proofs.

1 . Our text is a quotation, and it must he verified. It
is taken from ttiC fortieth psalm. St. Paul makes a
little alteration in it, for which we will assign a rea-
son in a following article. In this, our business is to
prove, that the psalm is prophetical, and that the
prophet had the Messiah in view. In confirma-
tion of tliis notion we adduce the evidence that
arises from the object, and the evidence that arises
from testifuony.

In regard lo the object we reason thus. All the
fortieth psalm, except one word, exactly applies to

Christ the substance of fJie Law. 200

the Messiah. This inapplicable word, as it seems at.
first, is in the twelfth verse, mine iniquities have ta^
ken hold upon me. This expression docs not seetn
proper in the mouth of Jesus Christ, who, the proph-
ets foretold should have no deceit in his mouthy Isa,
liii. 9. and who, when he came, defied his enemies
to convince him of a single sin, John viii. 46. There
is the same difficulty in a parallel psalm, I mean
the sixty-ninth, O God ! thou knowest my foolishness,
and my sins are not hid from thee, ver. 50. The
same solution serves for both places. Some have
accounted for this difficulty by the genius of the
Hebrew language, and have understood by tiio
terms, sins and iniquities, not any crimes, which tiie
speaker means to attribule to himself: but those
wiiich his persecutor committed against him. In
the style of the Jews, my rebellion sometimes signi-*
fies the rebellion that is excited against me. In tliis
manner we account for an expression in Jeremiah,
My people are attached to my rebellion, that is to say,
My people persist in rebelling against me. 8o again,
we account for an expression in the tliird of Lamen-
tations, O Lord, thou hast seen my wrong. Thai is,
the wrong done to me. In like manner are those
words to be explained, my foolishness, my sins, my
iniquities, vei'. 59.

But, if the idiom of the Hebrew language could nofe^
furnish us with this solution, we should not think the
difficulty sufficient to engage us to erase the fortieth
psalm from the list of prophecies, if other solid rea-
sons induced us to insert it there, Jesus Cî'rist on
the cross was the substitute of sinners, like tiiç scape-

vol,. ITT. 27

210 Christ the substance of the Law.

goat, that was accursed under the old dispensation,
and, as he stood charged with the iniquities of his
people, he was considered as the perpetrator of all
the crimes of men. The scripture says in so many
words, hehare our sins. What a burden! What an
inconceivable burden ! Is the bearer of such a bur-
den chargeable with any exaggeration, when he
cries, " My iniquities have taken hold upon me, so
that I am not able to look up ; they are more than
the hairs of mine head?" 1 Pet. ii. 25. This passage
being thus explained, we affirm, there is nothing in
this psalm, which doth not exactly agree to the Mes-
siah ; and if we do not attempt now to prove what
we have affirmed on this article, it is partly because
such a discussion would divert us too far from our
subject, and partly because there seems to be very
little difficulty in the application of each part of the
psalm of Jesus Christ.

Moreover, the fortieth psalm is parallel to other
prophecies, which indisputably belong to the Messiah.
I mean particularly the sixty-ninth psalm, and the
fifty-third chapter of Isaiah. Were not the exposi-
tions of fallible men grounded on the testimonies of
infallible writers, the nature of the thing would
oblige us to admit the application. In whose mouth,
except in that of the Messiah, could David with so
much reason have put these words ? For thy sake 1
have borne reproach ; shame hath covered my face, Ps.
Ixix. 7. Of whom could Isaiah so justly say as of
the Messiah, " He was wounded for our transgres-
sions; he was bruised for our iniquities ; the chas-
tisement of our peace was upon him: and with his

Christ the substance of the Law. 211

btripes we are healed. All we like sheep have gone
astray ; we have turned every one to his own way,
and the Lord hath laid on him the iniquity of us all,"
chap. liii. 5, 6. Now if you put the chapter and the
psalm, which we have quoted, among prophecies of
the Messiah, you will find no difficulty in adding
the psalm, from which our text is taken, because
they need only to be compared to prove that they
speak of the same subject.

Over and above the evidence, that arises from the
object, we have the evidence of testimony. St. Paul
declares, that the words of the Psalmist are a pro-
phecy, and that the mystery of the incarnation was
the accomplishment of it. After a decision so re-
spectable, it ill becomes ue to reply.

I very well know what the enemies of our myste-
ries say against this reasoning, and against all our
arguments of this kind by which we have usually
derived the mysteries of the gospel from the writings
of the prophets. Jesus Christ, say they, and his
apostles, reasoned from the prophecies only for the
sake of accommodating themselves to the genius of
the Jews, who were always fond of finding myste-
ries in the writings of their sacred authors, even in
the most simple parts of them. What you take, con-
tinue they, for explications of prophecies in the wri-
ters of the New Testament, are only ingenious ap-
plications, or more properly, say they, accommoda-
tions. But what! when Philip joined himself to the
Ethiopian treasurer, who vras reading the fifty-third
of Isaiah, and who put this question to him, / prai/
thee of whom speaketh the prophet this? of himsetf or

212 Christ the substance of the Law.

of some other man ? When he began at the same scrip-
ture, and preached unto him, Jesus, Acts viii. 34, 35.
did he mean only to accoinnmodate himself to the
genius of the Jewish nation? Wliat! when St. Mat-
thew, speaking of John the Baptist, said, This is he
that was spoken of by the prophet Esaias, saying. The
voice of one crying in the wilderness, ch. iii. 3. and
wlien John the Baptist, in answer to those questions,
Avhich the Jews, whom the priests sent, put to liiin,
Who art thou ? Art thou Elias / Art thou that pro-
phet / W iien he replied, / am the voice of one crying
in the wilderness, John i. 19, 21, 23. did he mean on-
ly to accommodate himself to the prejudices of the
Jews ? What! wiien Jesus Christ after his resur-
rection taxed his disciples with folly, because they
had not discovered his resurrection in the ancient
prophecies ! and when, beginning at Moses, and all
the prophets, he derived from thence arguments to
prove that Christ ought to have siiffered, and to enter
into his glory, Lidce xxiv. 25, 26, 27. had he no otli-
er design than that of making ingenious applications,
and of accommodating himself to the prejudices of
the Jewish nation ? And is this the design of St. Paul
in my text ? Hear how he speaks, how he reasons,
how he concludes. " It is not possible, says he, that
the blood of bulls and of goats should take away
sins. Wherefore, when he cometh into the world,
he saith, Sacrifice and offering thou wouldest not,
but a body hast thou prepared me. In burnt offer-
ings, and sacrifices for sin thou hast had no pleasure :
then said I, Lo! I come, (in the volume of the book
it is written of me,) to do thy will, O God !" Having

Christ the substance of the Law. 213

said before, Sacrifice and off'ering thou rvouldest not,
which things are appointed by the law, he adds, " Lo !
I come to do thy will, O God! He taketh away the
first, tliat he may establish the second. By the which
will we are sanctified, through the offering of the bo-
dy of Jesus Christ once for all." Do people speak
in this manner, when they make only ingenious ap-
plications, and when reasoning is carried on by dex*
terity and accommodation ?

• Audacious heresy, my brethren ! which having first
offered violence to the expressions of the prophets,
proceeds to offer violence again to the decisions of
the evangelists, and apostles, the interpreters of the
piophets ; and with equal presuaiption contradicts
a prophecy, and an interpretation as infallible as
piophecy itself! There is great simplicity, I allow,
in a turn for the marvellous, and in obliging one's
self to find the Messiah in the most unlikely passa-
ges in tlie prophecies : but there is also a great deal
of obstinacy in denying demonstrations so palpable
and plain.

The words of my text are then a quotation, and,
we think, we have justified it. We are now to con-
sider it, secondly, as a difficult passage, that needs
elucidation.

The principal difficulty in my present view is in
these words, A body has I thou prepared me. The
Hebrew has it, thou has digged, bored, or opened
mine ears. The expression is figurative : but it is
very intelligible even to those who are but little ac-
quainted vvith sacred iiistory. None of you can be
ignorant, that it is an allusion to a law recorded in

214 Christ the substance of the Liuv.

the twenty-first chapter of Exodus, where they, who
liad Hebrew-slaves, were ordered to release them in
Ihe sabbatical year, A provision is made for such
slaves as refused to accept of this privilege. Their
masters were to bring them to the doors of their hou-
ses, to bore their ears thro^agh with an awl, and they
were to engage to continue slaves for ever, that is to
say, till the year of Jubilee, or till their death, if
they happened to die before that festival. As this
action was expressive of the most entire devoted-
ness of a slave to his master, it was very natural for
the prophet to make it an emblem of the perfect
obedience of Jesus Christ to his Fathers will. A
passage of our apostle exactly agrees with these
words of the prophet. " Jesus Christ made himself
of no reputation, took upon him the form of a ser-
vant, and was made in the likeness of men. And,
being found in fashion as a man, he humbled himself,
and became obedient unto death, even the death of
the cross," Phil. ii. 7, 8. This is the best comment
on the words of the Psalmist, Tliou hast bored min£
ears.

But wliy did not St. Paul quote the words as they
are in the psalm ? Why, instead of rendering the
words according to the Hebrew, Thou hast bored mim
ears, did he render them, Thou hast prepared me a
body ? It is plain the apostle followed the version com>
monly called that of the seventy. But this remark, far
from removing the diiïiculty, produces a new one.
For it !nay be asked why did the seventy render the
original words in this manner ? As this is a famous
question, and as the discussion of it may serve to

Christ the substance of the Law, 215

cast light on many other passages of scripture, it-
will not be an unprofitable waste of time to inquire
into the matter. Our people often hear this version
mentioned in our pulpits, and they ought to have at
least, a general knowledge of it.

By the Septuagint, or the version of the seventi/, we
mean a Greek translation of the Old Testament,
made about three hundred years before the birth of
Jesus Christ, and it derived its name from a common
report, that seventy, or seventy-two interpreters
were the authors of it. One history, (or sliall I ra-
ther call it, one romance?) attributed to an officer
of Ptolemy Philadelphus, king of Egypt, says that
this prince, intending to collect a library at Alexan-
dria, employed a learned Athenian, named Demet-
rius Phalareus, to execute his design — That he in-
formed the king, that the Jews were in possession of
a book containino; the law of their legislator — that
Ptolemy deputed three officers of his court to wait
on the high-priest at Jerusalem, to require of him a
copy of the book, and men capable of translating
it into Greek — that in order to conciliate the Jews,
and to obtain this favor, he released a hundred thou-
sand slaves, who had been held captives in his king-
dom, and amply furnished them with all necessaries
for their return to Judea — that he loaded his depu-
ties with rich presents for the temple — that the high-
priest not only gave them a copy of the law : but
also sent six men of each tribe to translate it — that
Ptolemy received them with marks of great distinc-
tion, and lodged them in the isle of Pharos, where
they might pursue their work without interruption —

216 Christ the substance of the Law.

and that they finished the work in as many days as»
there were authors laboring at it, that is to say, in
seventy-two.

This narration being favorably received among
the Jews, it happened that the superstition of the
populace, fomented by their own ignorance, and by
the rash decisions of the Rabbies, which were put
in the place of solid proofs, added divers circum-
stances to render the tale more marvellous. Of this
kind is the account given by Philo, who says that
each of the seventy translators pursued his work
separately from the rest, and that when the transla-
tions of all came to be compared, there Avas not the
least difference either in the meaning, or in the ex-
pressions. Of the same sort is another circumstance
related by Justin Martyr, Each translator, says he,
was confined in a little cell, in order to prevent his
holding any conversation with the rest of the inter-
preters ; and this good father pretends to have seen
the ruins of these cells in the isle of Ptmros. We
will not increase the list of tliese fabulous tales here,
let it suffice to observe, that learned men have long
agreed to reject these fables; and have fully shewn
the paradoxes, the anachronisms, and tlie contradic-
tions with wiiich they are replete. We proceed now
to relate what they have almost unanimously admit-
ted.

That about three hundred years before tl e ad-
vent of Jesus t^hrist, a Greek translation of the Old
Testament was made at Alexandria for the use of
the descendants of that multitude of Jews, which
Alexander the Great had settled there, when he

Christ the substance of the LajV. âlf

built that famous city in Egypt, to which he gave
his own name — That a version was absolutely ne-
cessary for those people, because the far greater part
of them had lost tiieir native language — tliat at first
the five books of Moses only were translated, be-
cause they were the only books, which were then
read in the synagogues — tliat after the tyrannies of
Antioclius Epiphanes, the reading of tlje prophecies
being then introduced, the prophecies also were
translated — that this version was spread through all
those parts of the world, where the Greek language
was used, or where Jews dwelt — and that the apos-
tles, preaching the gospel in the greatest part of the
known world, and the Greek tongue being then
every where the favourite of all, who valued them-
selves on learning and politeness, made use of tho
version, commonly called the version of the seventy,
to convince the Pagans, that the different parts of
the economy of the Messiah had been foretold by
the prophets, and that this version was one of the
preparations, which providence had employed for
the call of the Gentiles.

This digression thus going before us, I will relate
the replies, that are usually made to the question
before us, namely, why the pretended seventy ren-
dered the prophecy, as in the text, A body hast thou
prepared me, instead of translating it according to
the literal Hebrew, Mine ears hast thou bored.

Some learned men have pretended, that the trans-
lation of our prophecy was altered in our copies of
the seventy, and that we should read cars instead of
hod]/. But the reasons on which this solution is

VOL. Ill, 28

218 Christ the substance of the Law.

grounded, appear to us so inconclusive, that far from
establishing a fixed sentiment, they hardly seem ca-
pable of supporting a momentary conjecture.

Beside, if tiiis reading, yi locli/ hast thou prepared
me, be faulty, how came St. Paul to avail himself of
the version of the seventy to give currency to a
thought which was not tlieirs, and to persuade the
illiterate that these interpreters had translated the
words, A body hast thou prepared me, when indeed
they had rendered the words. Mine ears hast thou
bored? How could St. Paul employ a fraud so gross
to establish one of the most venerable mysteries of
Christianity, I inean the doctrine of the incarnation ?
Had not his own conscience restrained him, a fore-
sight of the reproaches, to which he must necessari-
ly have exposed himself by sucli conduct, must
needs have prevented it.

This first solution not appearing defensible to
most learned men, they have had recourse to the
following. The seventy translators, say they, or
the authors of this version, that bears their name,
whoever they were, knew the mystery of the incar-
nation ; they were convinced, that this mystery was
foretold in the fortieth Psalm ; and as Jesus Clirist
could not perform the functions of a servant, with-
out uniting himself to a mortal body, they chose
rather to give the meaning of the prophecy than to
render thie bare terms of it. Some have even gone
so flu* as to affirm, that the seventy did this by the
inspiration of the Holy Ghost. This solution has
one great advantage, it favours the theological sys-
tem of those wlio admit it, and every solution of

Christ the substance of the Law. 219

this kind, will always have, independently on the
accuracy and justness of it, the suffrages of great
numbers. This opinion, however, is not free from
difficulty. Do not the mistakes of which this ver-
sion is full, and which the apostles have often cor-
rected in their quotations of it, form insuperable ob-
jections against the imaginary doctrine of their in-
spiration ? But if the authors of this version had not
been inspired, would it have been possible for them
to have spoken of the mystery of the incarnation
in a manner more clear than any of the prophets ?
This difficult} appears to me the greater, because I
cannot find any Rabbi, (I except none,) who ever
understood the prophecy in the fortieth Psalm of the
Messiah. It is St. Paul alone who gives us the true
sense of it.

The conjectures that I have mentioned, appear
to me very uncertain ; I therefore hazard my own
private opinion on the subject, and that proof which
I think is the most proper to make it eligible, I mean
the great simplicity of it, will be perhaps (consider-
ing the great love, that almost all men have for the
marvellous,) the chief reason for rejecting it. How-
ever, I will propose it.

I remark first, that the word Aised by the pretend-
ed seventy, and by St. Paul, and rendered in our lan-
guage prepared, is one of the most vague terms in
tlie Greek tongue, and signifies indifferently, to dis-
pose, to mark, to note, to render capable, and. so on.
This remark is so well grounded, that they, who
think the septuagint reading used the word ears in-

220 Christ the substance of the Law.

stead of body, retain, however, the term in question,
so that according to them, it may signify bore, cufy &c.

I observe secondly, that before the septiiagint ver-
sion the Mosaic rites were very little known among
the heathens, perhaps also among the dispersed
Jews ; it was a very common thing with the Rabbies
to endeavour to conceal them from all, except the
inhabitants of Judea, for reasons which I need not
mention now. Hence I infer, that in the period of
which I am speaking, few p<eople knew the custom
of boring the ears of those slaves, who refjised to ac^
cept the privileges of the sabbatical year. I say in
this period, not after; for we find in the writings of
those Pagans, who lived in after-times, and particu-
larly in the satires of Petronius and Juvenal, allu-
sions to this custom.

I observe thirdly, that it was a general custom
among the Pagans to make marks on the bodies of
those persons, in whom they claimed a property.
They were made on soldiers, and slaves, so that if
they deserted, they might be easily reclaimed. Some-
times they apposed marks on them who served an
apprentice-ship to a master, as well as on them who
put themselves under the protection of a God.
These marks were called stigmas ; the word has pas-
sed into other languages, and St. Paul, probably al-
ludes to this custom in his Epistle to the Galatians,
where he says, from henceforth let no man trouble me,
for 1 bear in my body the marks of the Lord Jesus,
chap. vi. 17. You may see several such allusions in
the ninth of J^zekiel, and in the seventh of Revela-
tipns, where they, who had put themselves under the

Christ the substance of the Law. 221

protection of God, and had devoted themselves to
his service, are represented as marked in the fore-
head with a certain mark respected by the messen-
gers of his avenging justice.

On these different observations I ground this opin^
ion. The seventy, or the authors of the version,
that bears their name, whoever they were, thought
if they translated the prophecy under consideration
literally, it would be unintelligible to the Pagans
and to the dispersed .Tews, who being ignorant of the
custom to which the text refers, would not be able
to comprehend the meaning of the words, ?nine ears
hast thou bored. To prevent this inconvenience, they
translated the passage in that way wliich was most
proper to convey its meaning to the readers. It was
well known that the Pagans marked the bodies of
tlieir soldiers, and slaves, and disciples. Our autliors
alluded to this custom, and translated the words in
general, "thou hast marked my body, or, thou
hast disposed my body," that is to say, " thou hast
disposed it in the way which is most agreeable to
the functions in which I am engaging." Now as
this translation was well adapted to convey the mean-
ing of the prophet to the Pagans, St. Paul had a right
to retain it>

Thus we have endeavoured to explain the great-
est difficulty in the terms of the text. The follow-
ing words. In the volume of the book it is rvritten of
me, refer to the manner in which the ancients dispo-
sed their books. They wrote on parchmentfj, fast-
ened one to another, and made rolls of them, l^he
Hebrew term, which St. Paul, and the pretended

222 Christ the substance of the Law,

seventy, render hook, signifies a roll ; and some think,
the Greek term, which we render beginning,^ and
which properly signifies a heady alludes to the form
of these rolls : but these remarks ought not to detain
us.

Jesus Christ, we are very certain, is introduced in
this place as accomplishing what the prophets had
foretold, that is, that the sacrifice of the Messiah
should be substituted in the place of the Levitical
victims. On this account, as we said before, our text
contains one of the most essential doctrines of the
religion of Jesus Christ, and the establishment of this
ig our next article.

In order to comprehend the sense in which the
Messiah says to God, Sacrifice and offering thou
wouldest noty we must distinguish two sorts of voli-
tion in God, a willing of a mean, and a willing of an
end. God may be said to will a mean, when he ap-
points a ceremony or establisheth a rite, which has
no intrinsic excellence in itself: but which prepares
them, on whom it is enjoined, for some great events,
on which their felicity depends. By willing an endy
I mean a production of such events.

If the word ivilly be taken in the first sense, it can-
not be truly said, that God did not will or appoint
sacrifices and burnt-offerings. Every one knows he
instituted them, and regulated the whole ceremoni-
al of them, even the most minute articles. On this
account, St. Paul observes, when God had given

* // est écrit de moi au commencement du livre. It is written of
me in the beginning of the book. Fr.

It is written of me in the volume of the book. Eng.

Christ the substance of the Law. 123

Moses directions concerning the construction of the
tabernacle, he said to him, See that thmi make all
things according to the pattern shewed to thee in the
mount, Heb. viii. 5.

But if we take the word will in the second sense, and
by the will of God understand his willing an end, it
is strictly true, that God did not will or appoint sacri-
fices and burnt-offerings ; because they were only in-
stituted to prefigure the Messiah, and consequently
as soon as the Messiah, the substance appeared, all
the ceremonies of the law were intended to vanish.

Now, as we said in the beginning of this discoui^se,
the Hebrews, who were contemporary with St. Paul,
those, I mean, who made a profession of Christianity,
had great occasion for this doctrine. If their at-
tachment to the Levitical ritual did not operate so
far as to hinder their embracing the profession of
Christianity, it must be allowed, it was one of the
principal obstacles to their entering into the true
spirit of it. The apostles discovered, for a long
time, a great deal of indulgence to those who were
misled by their prejudice. St. Paul, a perfect model
of that Christian indulgence and toleration, which the
consciences of erroneous brethren require, became io
the JewSy a Jew ; and far from affecting to degrade
the ceremonies of the law, observed them with a scru-
pulous exactness himself.

But when it was perceived, as it soon was, that
the attachment of the Jews to the cereinonies of the
law, and particularly to sacritrce^j, was injurious to
the sacrifice of the cross, the apostles thought it their
Awiy vigorously to oppose such dangerous prejudi-

224 Christ the substance of the Law.

ces, and this is the design of the epistle to the He-
brews, in which St. Paul establisheth his thesis, I
mean the inutility of sacrifices, on four decisive ar-
guments. The first is taken from the nature of the
sacrifices. The second is derived from the declara-
tions of the prophets. The third is inferred from
types. And the last arises from the excellence of
the Gospel-victirn.

It is not possibk, says the apostle immediately be-
fore my text, that the blood of bvlls and of goats should
take away sin, Heb. x. 4. this is as much as to say,
the blood of irrational victims is not of value suffi-
cient to satisfy the justice of God, righteously ex-
pressing his displeasure against the sins of intelligent
creatures. This is an argument, taken from the na-
ture of sacrifices.

" Behold the days come, saith the Lord, when I
will make a new covenant with the house of Israel,
and with the house of Judah : not according to the
covenant, that I made w'ilh their fathers, in the day
when I took them by the hand to lead them out of
the land of Egypt," chap. viii. 8, 9. This is an argu-
ment taken from the decisions of the prophets.

Jesus Christ is a " priest for ever after the order
of Melchisedec. For this Melchisedec, king of
Salem, priest of the most high God, who met Abra-
ham returning from the slaughter of the kings, and
blessed him; to whom also Abraham gave a tei.th
part of all ; first being by interpretation king of
righteousness, and after that also, king of Salem,
which is king of peace; without father, without
mother, without descent, having neither beginning

Christ the substance of the Law, 225

of days nor end of life; but made like unto the Son
of God, abideth a priest continually. The law was
a shadow of good things to come, and not the very
image of the things," chap. vii. 17, 1, kc, and x. 1.
This is an argument taken from types.

The argument taken from the excellence of the vic^
tim runs through this whole epistle, and has as many
parts as tliere are characters of dignity in the per-
son of .lesus Christ, and in his priesthood.

The first character of digrdty is this. Jesus Christ
is neither a mere man, nor an angel, he is the Son of
God, the brightness of his glory, and the express image
of his person. He upholds all things by the ivord of
his power, chap. i. 3. and of him when he came into
the world, it was said. Let all the angels of God wor-
ship him, ver. 6. He, in a word, hath the perfec-
tions of a supreme God, and to him the Psalmist
rendered the homage of adoration, when he said,
" Thy throne O God! is for ever and ever; a scep-
tre of righteousness is the sceptre of thy kingdom.
Thou, Lord ! in the beginning hast laid the founda-
tion of the earth ; and tlie heavens are the works of
thine hands. They shall perish : but thou remain-
est ; and they all shall wax old, as doth a garment,
and as a vesture shall thou fold them up, and they
shall be changed : but thou art the same, and thy
years shall not fail, ver. 8, &c.

The solemnity of the instituting of Jesus Christ
is a second character of dignity. Christ glorified not
himself to be mcule an high-priest: but it was God,
who said unto him, Thou art my Son, to-day have I
begotten thee, ch. v, 5.

TOL, Ttïr 29

226 Christ the substance of the Law.

The sacred oath that accompanies the promise?,
which Jesus Christ alone fulfils, is a third character
of dignity. " When God made promise to Abra^
hain, because he could swear by no greater, he sware
by himself, saying, Surely, blessing, I will bless
thee," chap. vi. 14. *' The priests," under the law,
" were made without an oath : but this with an oath,
by him that said unto him. The Lord sware, and
will not repent, Thou art a priest for ever after the
order of Melchisedec,*' chap. vii. 21.

The unity of the priest and the sacrifice is a fourth
character of dignity. " They truly were many
priests, because they were not suffered to continue
by reason of death: but this mani, because he con-
tinueth ever, hath an unchangeable priesthood," ver.
23, 24.

The fifth cl^aracter of dignity is the magnificence
of that tabernacle, inta which Jesus Christ entered,
and the merit of that blood, which obtained his ac-
cess into it. " The first covenant had a worldly sanc-
tuary," chap. ix. I. into the first room of which
" the priests went always, accomplishing the service
of God;" and " into the second the high-priest alone
went once every year, not without blood, which he
ofiered for himself, and for the enors of the people.
But Christ, being come a high priest of good things
to come, by a greater and more perfect tabernacle,
neither by the blood of bulls and calves, but by his
own blood, entered not into holy places made with
bands, which were figures of the true : but into hea-
ven itself, now to appear in the presence of God for
us," chap. X. 6, 7, 11, 12,24.

Christ the substance of the Law, 227

To what purpose are Levitical sacrifices, of what
<use are Jewish priests, what occasion have we for
hecatombs, and offerings, after the sacrifice of a vic-
tim so excellent? My text contains one of the most
essential doctrines of Christianity, that Jesus Christ
offered himself for us to the justice of his Father.
This is a doctrine, the evidences of which we all re-
ceive with joy ; a doctrine, the enemies of which we
consider with horror; a doctrine, of which we have
the highest reason to be holily jealous, because it is
the foundation of that confidence, with which we
come boldly to the throne of (îrace, throughout
life, and in the article of death : but a doctrine, how-
ever, that will be entirely useless to us, unless, while
we take Jesus Christ for our Redeemer, we take
him also for our example. The text is not only the
language of Jesus Cnrist, who substitutes himself in
the place of Old- Testament sacrifices: but it is the
voice of David, and of every believer, who, full of
this just sentiment, that a personal dedication to the
service of God is the most acceptable sacrifice, that
men can offer to the Deity, devote themselves en-
tirely to him. How foreign soever this second sense
may appear from the first, there is nothing in it that
ought to surprise you. This is not the only passage
of holy scripture, which contains a mystical as well
as a literal signification, nor is this tlie first time in
which the dispositions of inspired men have been
emblems of those of the Messiah.

Let us justify this second sense of our text. Come,
my brethren, adopt the words, say with the prophet,
and thus prepare yourselves for the celebration of

22ti Christ the substance of the Law.

the festival of the nativity, Avhich is just at hand.
Sacrifice and offering thou wouldest not ; hid a body
hast thou prepared me. In burnt-offerings and sacriji-
cesfor sin thou hast had no pleasure : then said I, Loi
I comCy as it is written in the volume of the hook, to do
thy willy O God! This is the second part, or rather
the application of this discourse.

II. God. willeth not sacrifices. The meaning of these
words is easily understood, I presume. They sig-
Tiify, that the only offering, which God requires of
us, is that of our person». Recollect a distinction,
•which we made a little while ago, to justify the first
sense of the text, and which is equally proper to ex-
plain the second. There is in God a twofold will,
a willing of means, and a willing of cm end. If the
word will be taken in the first sense, it cannot be
said, God willeth, or desireth, not sacrifices. He ap-
pointed tliem as means to conduct us to tliat end,
which he intended, that is, to the offering of our
persons.

I have been delighted to find this idea developed
in the writings of those very Jews, who of all men
liave th.e strongest inclination to exceed in respect
for the ceremonial of religion. I have my eye on a
work of a Rabbi, the most respectable, and tlie most
respected, of all, who are so called, I mean Moses
Maimonides. The book is entitled, A guide to doubt-
ing souls. ^ Under how many faces does he present
this distinction ? On what solid foundations does he
take care to establish it ? I should weaken the argu-
ments of this learned Jew by abridging them> and I

^ ^lore Ncvochinr,

Christ the substance of the Law» 229

refer all, who are capable of reading it, to the book
itself. You understand then in what sense God de-
mands only the sacrifice of your persons. It is what
he wills as the end ; and he will accept neither offer-
ings, nor sacrifices, nor all tlie ceremonies of reli-
gion, unless they contribute to the holiness of the
person who offers them.

Let us not rest in these vague ideas : but let us
briefly close this discourse by observing, 1. The na-
ture of this offering. 2. The necessity of it. 3. The
difficulties. 4. The delights that accompany it; and
lastly, its reward.

1. Observe the nature of this sacrifice. This of-
fering includes our whole persons, and every thing
that providence hath put in our power. Two sorts
of things may be distinguished in the victim, of
which God reciuires the sacrifice ; the one bad, the
other good. We are engaged in vicious habits, we
are carried away with irregular propensities, we are
slaves to criminal passions ; all these are our bad
things. We are capable of knowledge, meditation,
and love; we possess riches, reputation, employ-
ments, and so on : these are our good things. God
demands the sacrifice of both these. Say to God in
both senses, Lo! I come to do thy will, O God!
Whatever you have of the bad, sacrifice to God,
and consume it in spiritual buint-offering. Sacrifice
to him the infernal pleasure of slander. Sacrifice
to him the brutal passions that enslave your senses.
Sacrifice to him that avarice which gnaws and de-
vours you. Sacrifice to him that pride, and pre-
sumption, which swell a mortal into imaginary con-

230 Christ the substance of the Law,

sequence, disguise him from himself, make him for-
get his original dust, and hide from his eyes his fu-
ture putrefaction.

But also sacrifice your good things to God. You
have genius. Dedicate it to God. Employ it in
meditating on his oracles, in rectifying your own
ideas, and in diffbsing through the world by your
conversation and writing the knowledge of this ado-
rable Being. You have the art of insinuating your
opinions into the minds of men. Devote it to God,
use it to undeceive your acquaintances, to open their
eyes, and to inspire them with inclinations more
worthy of immortal souls, than those which usually
govern them. You have credit. Dedicate it to
God, strive against your own indolence, surmount
the obstacles, that surround you, open your doors
to widows and orphans, who wish for your protec-
tion. You have a fortune. Devote it to God, use
it for the succour of indigent families, employ it for
the relief of the sick, who languish friendless on
beds of infirmity, let it help forward the lawful de-
sires of them, who hungering and thirsting for right-
eousness, wander in the deserts of Hermon, and
pour out these complaints on the hill jWzar, " As
the hart panteth after the water-brooks, so panteth
my soul after thee, O God ! My soul thirsteth for
God," Psal. xlii. 6, 1, &c. " My flesh crieth out
for thine altars, O Lord of hosts, my king, and my
God," Psal. Ixxxiv. 2, 3.

Having observed the nature of that offering which
God requires of you, consider next the necessity of
it. I will not load this article with a multitude of

Christ the substance of the Law, 23 Î

proofs. I will not repeat the numerous declarations
that the inspired writers have made on this subject.
I will neither insist on this of Samuel, " To obey is
better than sacrifice, and to hearken than the fat of
rams," 1 Sam. xv. 22. Nor on tliis of the psalmist,
" Unto the wicked, God saith, what hast thou lo do
to declare my statutes, or that thou shouldest take
my covenant in thy mouth seeing thou hatest in-
struction ?" Psal. 1. 16, 17. *' The sacrifices of God
are a broken spirit," Psal. li. 17. Nor on this of
Isaiah, " To what purpose is the multitude of your
sacrifices unto me, saith the Lord ? I am full of the
burnt-offerings of rams, and the fat of fed beasts ;
put away the evil of your doings from before mine
eyes," chap. i. 11, 16. Nor on this of Jeremiah,
*' Put your burnt-offerings unto your sacrifices, and
eat flesh. But I commanded not your fathers, in the
day that I brought them out of the land of Egypt,
concerning burnt-offering, or sacrifices : but this
thing commanded I them, saying, Obey my voice,
and trust not in lying words, saying. The temple of
the Lord, the temple of the Lord, the temple of the
Lord are these. Behold ye trust in lying words.
Do not steal, Do no murder, Do not commit adul-
tery," chap. vii. 21 — 23, 4, 9. Nor will I insist on
many other declarations of this kind, with which
scripture abounds: I have no need of any other
testimony than that of your own consciences.

To what purpose do you attend public worship
in a church consecrated to the service of Almighty
God, if you refuse to make your bodies temples of
the Holy Ghost, and persist in devoting them to im-

232 Christ the substance of the Law.

purity ? To what purpose do you hear sermons, if,
as soon as the preacher has finished, you forget all
the duties that he has recommended ? To what pur-
pose do you spread your miseries in prayer before
God, while you neglect all the means, by which he
has promised to relieve them ? To what purpose do
you approach the table of the Lord, if, a few days
after you have partaken of the sacred elements, you
violate all your vows, break all your promises, and
forget the solemn adjurations which you made there ?
To what purpose do you send for your ministers,
when death seems to be approaching, if as soon as
you recover from sickness, you return to the same
kind of life, the remembrance of which caused you
so much horror, when you were sick, and afraid of
death ?

The sacrifice required of us is difficult, say you,
I grant it, my bretlu'en, accordingly, far from pre-
tending to conceal it, I make one article of the dif-
culties and pains that accompany it. How extreme-
ly difficult, when our reputation and honour are at-
tacked, when our fidelity, our morals, our conver-
sation, our very intentions are misinterpreted, and
slandered ; how extremely difficult, when we are
persecuted and oppressed by cruel and unjust ene-
mies; how hard is it to practice the laws of religion,
which require us to pardon injuries, and to exercise
patience and mercy to our enemies! How difficult
is it to imitate the example of Jesus Christ, who
when he hung on the cross, prayed for them who
nailed him there; how hard is it thus to sacrifice to
r«od oiu" resentment and vengeance ? How difficult

Christ the substance of the Law. 233

is it to sacrifice unjust gains to God, by restoring
them to their owners; how hard to retrench expen-
ces, which we cannot honestly support, to reform a
table, that gratifies the senses, to diminish the num-
ber of our attendants, which does us honour, to lay
aside equipages, that surround us with pomp, and
to reduce our expences to our incomes! How diffi-
cult is it, when all our wishes are united in the grat-
ification of a favourite passion, O ! how hard is it to
free one's self from its dominion ! How difficult is it
to eradicate an old criminal habit, to reform, and to
renew one's self, to form as it were, a different con-
stitution, to create other eyes, other ears, another
body ! how hard is it, when death approacheth, to
bid the world farewell for ever, to part from friends,
parents and children ! In general, how difficult is it
to surmount that world of obstacles, which oppose
us in our path to eternal happiness, to devote one's
self entirely to God in a world, where all the objects
of our senses seem to conspire to detach us from
him !

But, is this sacrifice the less necessary, because it
is difficult? Do the disagreeables and difficulties,
which accompany it, invalidate the necessity of it?
Let us add something of the comforts that belong
to it, they will soften the yoke that religion puts
upon us, and encourage us in our arduous pursuit of
immortal joy. Look, reckon, multiply as long as
you will, the hardships and pains of this sacrifice,
they can never equal the pleasures and rewards of it.

What delight, after we have laboured hard at the
reduction of our passions, and the reformation of our

VO?.. ITT. 30

234 Christ the substance of the Lan\

heart? ; what delight, after we have striven, or, i&
iisf- the langjua<ye of Jesus Christ, after we have been
in an agony, in endeavouring to resist the torrent,
and to survive, if possible, thedreadful storm that in-
volves the Cltristian in his passage; what delight to
find, tl at heaven crowns our wishes with success !

Wtat deliglit, when, on examining conscience pre-
paratory to the Lord's supper, a man is able to say
to himself, *' Once 1 was a sordid, selfish wretch ;
" novi»! my happiness is to assist my neighbour. For-
" meily, my tl oughts were dissipated in payer, my
" devotions were interrupted by worldly objects, of
" v hich the whole capacity of my soul was full ; now,
" I am enabled to collect my thoughts in my closet,
*' and to fix them on that God, in communion with
" whom I pass the happiest hours of my life. Once,
" I relished nothing but the world and its pleasures;
" now, my soul breathes only piety and religion."
What high satisfaction when old age arrives, when
our days are passing swifter than a wearer'' s shuttle,
to be able to give a good account of our conduct,
and, while the last moments fly, to fill them with the
remembrance of a life well-spent! AVhen our sins
present themselves before us in all their enormity ;
when we find ourselves in the situation mentioned
by the psalmist, My sin is ever bejore me, Psal. li. X
the iuiage of bloody Uriah haMuts me every where,
then how happy to be enabled to say " I have wept
" for these sins, in the bitterness of penitence I have
" lost the remembrance of pleasure in sin ; and I
" trust, by ihe grace of God, I am guarded against
" future attacks ûom them,"

Christ the substance of the Law, 235

Such are the pleasures of this sacrifice : but what
are its rewards ? Let us only try to form an idea of
the manner in which God gives himself to a soul, that
devotes itself wholly to him. Ah ! if we love him, is
it not because ht first loved m ? Alas ! to what de;^ree
soever we elevate our love to him, it is nothing in
comparison of his love to us! VYhat shall I say to
you, my brethren, on the love of God to us? What
shall I say of the blessings, which he pours on these
states, and on the individuals who compose them, of
the restoration of peace, the confirmation of your lib-
erties, the preservation of your lives, the long-suffer-
ing that he exercises toward your souls ? Above all,
what shall I say concerning that great mystery, the
anniversary of which the church invites you to cele-
brate next Lord's day ? God so loved the world, that
he gave his only begotten So7i, John iii. 16.

A God who has loved us in this manner, when we
were enemies to him, how will he not love us, now
w« are become his friends, now we dedicate to him
ourselves, and all beside tliat we possess ? What
bounds can be set to his love ? He that spared not
his own Son, but delivered him up for us all, how shall
he not with him also freely give us all things / Rom.
viii. 32. Here I sink under the weight of my subject,
O my God! how great is thy goodness, which thou hast
laid iq) for them, that fear thee! Psal. xxxi. 19. My
God ! what will not the felicity of that creature be,
who gives liimself wholly to thee, as thou givest thy-
self to him !

Tlius, my dear brethren, religion is nothing but
gratitude, sensibility, and love. God grant we may

236 Christ the substance of the Imw.

know it in this manner ! May the knowledge of it
fill the heart and mouth of each of us during this fes-
tival, and from this moment to the hour of death,
with the language of my text, " Sacrifice and offer-
ing tliou wouldest not, but a body hast thou prepar-
ed me. Jn burnt-offerings for sin, thou hast had no
pleasure : Then said I, Lo! I come. I co ne, as it is
written in the volume of the book, to do thy will, O
God !" May God condescend to confirm our resolu-
tions by his grace. Amen,

SERMON VII.

The Efficacy of the Death of Christ.

2 Corinthians v. 14, 15.

The love of Christ constraincth us ; because we thus
judge, that if one died J or all, then were all dead:
And that he died for all, that they which live, should
not henceforth live unto themselves, but unto him,
which died for them, and rose again.

My Brethren,

We have great designs to-day on you, and we
have great means of executing them. Sometimes
we require the most difficult duties gf morality of
you. At other times we preach the mortification of
the senses to you, and with St. Paul, we tell you,
" they that are Christ's, have crucified the flesh with
the affections and lusts,'* Gal. v. 24. Sometimes we
attack your attachment to riches, and after tlie ex-
ample of our great Master, we exhort you to " lay
up for yourselves treasures in heaven, where neither
moth nor rust doth corrupt, and where thieves do
not break through, nor steal," Matt. vi. 20. At
other times we endeavour to prepare you for some
violent operation, some severe exercises, with which
it may please God to try you, and we repeat the
words of the apotjtie to the Hebrews, " Ye have not

238 The Efficacy of the Death of airist.

yet resisted unto blood, striving against sin : Where-
fore lift up the hands which hang down, and the
feeble knees," Heb. xii. 4, 12. At other times we
summon you to suffer a death more painful than
your own ; we require you to dissolve the tendei
ties that unite your hearts lo your relatives and
friends ; we adjure you to break the bonds that con-
stitute all the happiness of your lives, and we utter
this language, or shall I rattier say, thunder this
terrible gradation in the name of Almighty God,
" Take now thy son — thine only son — Isaac — w horn
thuu lovest — and offer him for a burnt-offering upon
one of the mountains, which I will tell thee of,"
Gen. xxii. 2. To-day we demand all these. We
require more tlian the sacrifice of your senses, more
than that of your riches, more than that of your
impatience, more than that of an only son ; we de-
mand an universal devotedness of yourselves to the
author and finisher of yonr jaith; and to repeat the
emphatical language of my text, which in its exten-
sive compass involves, and includes all these duties,
we require you " henceforth not to live unto your-
selves : but unto him, who died and rose again for
you."

As we have great designs on you, so we have
great means of executing them. They are not on-
1) a few of the attractives of religion. They are
not only such efforts as your ministers sometimes
make, wlien uniting all their studies and all their
abilities, they approach you with the powder of the
word : It is not only an august ceremony, or a so-
lemn festival. Tliey are all these put togetlier.

The Efficacy of the Death of Christ. 239

God hath assembled them all in the marvellous
transactions of this one day.

Here are all the attractives of religion. Here are
all the united efforts of your ministers, who unani-
mously employ on these occasions all the penetra-
tion of their minds, all the tenderness of their hearts,
all the power of language to awake your piety, and
to incline you to render to Jesus Christ love for love,
and life for life. It is an august ceremon}', in which,
under the most simple symbols, that nature affords,
God represents the most sublime objects of religion
to you. Tliis is a solejun festival, tlie most solemn
festival, that Christians observe, this occasions them
to express in songs of the highest joy their giatitude
and praise to their deliverer, these are their senti-
ments, and thus they exult, The right hand of the
Lord doth valiantly! Psal. cxviii. 15. Blessed he
the God and Father of our Lord Jesus Christ, who
hath blessed us with all spiritual blessings in heaven-
ly places in Christ, Eph. i. 3. Blessed be God, who
hath begotten us again unto a lively hope by the resur-
rection of Jesus Christ Jroin the dead, 1 Pet. i. 3.

And on what days, is it natural to suppose, should
the preaching of the gospel perfoim those miracles,
which are promised to it, if not on such days as these ?
When if not on such days as these, should the sword
of the spirit, divide asunder soul and spirit^ joints, and
marrow, Eph. vi. 17. Heb. iv. 12. and cut in twain
every bond of self-love and sin ?

To all these means add the supernatural assistance
that God cotnmunicates in a double portion in these
circumstanc&s to all those, wlioiu a desire of reconn-

240 The Efficacy of the Death of Christ.

ciliation with heaven conducts to this assembly. We
have prayed for this assistance at the dawning of this
blessed day; we prayed for it as we ascended tliis
pulpit, and again before we began this exercise ;
with prayer for divine assistance we began this dis-
course, and now we are going to pray for it again.
My dear brethren, unite your prayers with ours, and
let us mutually say to God :

O thou rock of ages ! Thou author of those great
mysteries, with which the whole Cliristian world re-
sounds to-day ! make ihy work perfect, Deut. xxxii.
4. Let the end of all these mysteries, be the salva-
tion of this people. Yea Lord! the incarnation of
Ihy Word ; the sufferings, to which thou didst ex-
pose him ; the vials of thy wrath, poured on this vic-
tim, innocent indeed in himself, but criminal as he
was charged with all our sins ; the cross to which thou
didst deliver him ; the power that thou didst display
in raising him from the tomb conqueror over death
and hell ; all these mysteries were designed for the
salvation of those believers, whom the devotion of
this day hath assembled in this sacred place. Save
them, O Lord ! " God of peace ! wlio didst bring
again from the dead our Lord Jesus, that great shep-
herd of tlie sheep, throuoh the blood of the everlast-
ing covenant, make Ihem perfect in every good
work to do thy will ; work in them that which is
well-pleasing in thy sight through .Tesus Christ, to
whom be glory for ever and ever. Amen." Heb.
xiii. 20. 21.

The love of Christ constraineth vs. Tliis is our
text. Almost every expression in it is equivocal

The E§icacy of the Death of Christ, 241

but its ambifijuity does not diminish its beauty. Ev-
ery path of explication is strewed with flowers, and
we meet with only great and interesting objects, even
conformable to the mysteries of this day, and to the
ceremony, that assembles us in this holy place. If
there be a passage in the explication of which we
have ever felt an inclination to adopt that maxim,
which hath been productive of so many bad com-
ments, that is, that expositors ought to give to every
passage of scripture all the different senses, which it
will bear, it is this passage, which we have chosen
for our text. Judge of it yourselves-

There is an ambiguity in the principal subject, of
which our apostle speaks. The love of Christ. This
phrase may signify either the love of Christ to us,
or our love to him.

There is an ambiguity in the persons who are ani-
mated with this love. The love of Christ constraineth
us ; St. Paul means either the ministers of the gospel,
of whom he speaks in the preceding and following
verses ; or all believers, to the instruction of whom lie
consecrated all his writings.

There is also an ambiguity in the effects, which the
apostle attributes to this love. He says, The love
of Clmst constraineth us, the love of Christ uniteth, or
pressefh us. 2%e love of Christ constraineth us, may
either signify, our love to Jesus Christ uniteth us to
one another, because it collects and unites all our
desires in one point, that is, in Jesus Christ the cen-
tre. In this sense St. Paul says. Love is the bond of
perfectness. Col. iii. 14. that is to say, tlie most per-
fect friendships, that can be formed, are those which

VOL. iir, 31

242 The Efficacy of the Death of Christ.

have love for their principle. Thus if my text were
rendered love uniteth us together', it would express a
sentiment very coDformable to the scope of St. Paul
in this epistle. He proposeth in this epistle in gen-
eral, and in this chapter in particular, to discourage
those scandalous divisions which tore out the vitals
of the church at Corinth, where party was against
party, one part of the congregation, against another
part of the congregation, and one pastor was against
another pastor.

7%e love of Christ constraineih us may also signify,
the love of Christ transportcth us, and carries us, as
it were, out of oui selves. In this case, the apostle
must be supposed to allude to those inspirations,
which the pagan priests pretended to receive fi'om
their gods, with which they said, they were jfilled,
and to those, with which the prophets of the true
God were really animated. The original word is
used in this sense in Acts, wliere it is said, Paul was
pressed in spirit, and testified to the Jews, that Jesus
was Christ, chap, xviii. 5. This explication ap-
proaches still nearer to the scope of St Paul, and to
the circumstances of the apostles. They had ec-
stacies. St. Peter in the city of .loppa was in an ec-
Stacy. St. Paul also was caught up to the third heaven^
chap. X. 10.. not knowing whether he was in the body,
or out of the body, 2 Cor. xii. 2, 3. These ecstacies,
these transports, these close communions with God,
with which the inspired men were honoured, made
them sometimes pass for idiots. This is the sense
which some give to these words. We are fools for
Christ's sake, 1 Cor. iv, 10. This meaning of our

The Efficacy of the Death of Christ, 243

text well comports with the words which immedi-
ately precede, " Whether we be beside ourselves,
it is to God : or whether we be sober, it is for your
cause ;" that is to say, If we be sometimes at such
an immense distance from all sensible objects, if our
minds be sometimes so absent from all the things,
that occupy and agitate the minds of other men, that
we seem to be entirely beside ourselves, it is t^ecause
we are all concentred in God ; it is because our ca-
pacity, all absorbed in this great object, cannot at-
tend to any thing that is not divine, or which doth not
proceed immediately from God.

The love of Christ constraineth us. This expression
may mean, .... (my brethren, it is not my usual
method to fill my sermons with an enumeration of
the different senses that interpreters have given of
passages of scripture : but all these explications,
which I repeat, and with which perhaps I may over-
charge my discourse to-day, appear to me so just
and beautiful, that I cannot reconcile myself to the
passing of them over in silence. When I adopt one,
t seem to myself to regret the loss of another.)
This, 1 say, may also signify, that the love of Jesus
Christ to us surrounds us on emry side ; or that our
love to him pervades, and possesses all the powers of
our souls.

The first sense of the original term is found in
this saying of Jesus Christ concerning .Terusalem,
The days shall come upon thee, that thine enemies shall
cast a trench about thee and compass thee round, and
keep thee in on every side, Luke xix. 43. The latter
is a still more beautiful sense of the term, and per-

244 The Efficacy of the Death of Christ.

fectly aajrees with the preceding words, already
quoted, " If we be beside ourselves, it is to God."
A prevalent passion deprives us at times of the li-
berty of reasoning justly, and of conversing accu-
rately. Some take these famous words of St. Paul
in this sense, I could wish wy self accursed from Christ
for my hrethren^ Rom. ix. 3. and these of Moses,
Forgive their sin, and if not, blot me, I pray thee, out
of thy book, Exod. xxxii. 32. Not that a believer in
Christ can ever cooly consent to be separated from
Christ, or blotted out of the catalogue of those bles-
sed souls, for whom God reserves eternal happiness ;
but these expressions flow from transports of love in
holy men. They were beside themselves, transported
beyond their judgment. It is the state of a soul oc-
cupied with one great interest, animated with only
one great passion.

Finally, These words also are equivocal, If one died
for all, that is to say, if Jesus Christ hath satisfied
divine justice by his death for all men, then, all
they, who have recourse to it, are accounted to have
satisfied it in his person. Or rather, If one died for
all, if no man can arrive at salvation but by the
grace, which the death of Christ obtained for him,
then are all dead, then all ought to take his death for
a model by dying themselves to sin. Agreeably to
this idea, St. Paul says, We are buried with him by
haptism into death, Rom. vi. 4. that is, the ceremony
of wholly immersing us in water, when we were
baptized, signified, that we died to sin, and that of
î'aising us again from our immersion signified, that
we would no more return to those disorderly prac-

The Efficacy of the Death of Christ, 245

tices, in which we lived before our conversion to
Cliristianitj. Knoîving this, adds our apostle, in
that Christ died, he died unto sin once ; but in that he
liveth, he liveth unto God, ver. 10. Thus in my text,
" If one died for all, then were all dead," that is,
agreeable to the following words, " He died for all,
that they which live, should not henceforth live unto
themselves: but unto him, which died for them,
and rose again."

Such is the diversity of interpretations, of which
the w ords of my text are susceptible. Nothing can
be further from my design, nothing would less com-
port with the holiness of this day, than to put each
of tliCse in an even balance, and to examine with
scrupulosity which merited the preference. I would
wish to unite them all, as far as it is practicable, and
as far as ttie time allotted for this exercise will al-
low. They, who have written on eloquence, should
have remarked one figure of speech, which, I think,
has not been observed, I mean, a sublime ambiguity.
I understand by this, the artifice of a man, who, not
being able to express his rich ideas by simple terms^
of determinate meaning, makes use of others, which
excite a multitude of ideas; like those war-machines
that strike several ways at once. 'I could shew you
many examples of these traits of eloquence in both
sacred and profane writers: but such discussions
would be improper here.

In general we are fully persuaded, that the design
of St. Paul in my text is to express the power of
those impressions, which the love of Jesus Christ to
mankind makes on the hearts of real Christians.

246 The EfJUcacy of the Death of Christ.

This is an idea that reigns in all the writings of this
apostle ; and it especially prevails in this epistle,
from which our text is taken. " We all, with open
face, beholding as in a glass the glory of the Lord,
are changed into the same image from glory to glo-
ry, even as by the spirit of tlie Lord," 2 Cor. iii, 13.
" Always bearing about in the body the dying of the
Lord Jesus, that the life also of Jesus mio;ht be made
manifest in our body," chap. iv. 10. " Though our
outward man perish, yet the inward man is renewed
day by day. Our light affliction, which is but for a
moment, worketh for us a far more exceeding and
«ternal weight of glory ; while we look not at the
things w^hich are seen, but at the things which are
not seen ; for the things which are seen are tempo-
ral ; but things which are not seen are eternal," ver.
Î6— 18. "He that hath wrought us for the self
same thing, is God, who also hath given unto us the
earnest of the Spirit," chap. v. 5. " We are willing
rather io be absent Irom the body, and present with
the Lord," ver. 8. Again in tlie text, " The love
of Christ conslrairzc^h us, because we thus judge,
that if one died for ail then were all dead ; and that
he died for all, that they which live, sliould not
henceforth live unto themselves, but unto liim which
died for Ihem, and rose again." Tliis is the lan-
guage of a soul, on which the love of Clnist makes
lively and deep impressions.

Let us follow this idea, and, in order to unite, as
far as an union is practicable, all the different expli-
cations I have mentioned, let us consider these im-
pressions.

The Efficacy of the Death of ChrisL 24 f

J. In regard to the vehement desires and sentimentfe
they excite in our hearts. This love constrainethy it
possesseth, it transporteth us.

II. In regard to the several recipients of it. The
love of Christ constraineth lis, us believers, and partic-
ularly us ministers of the Gospel, who are heralds
of the love of God.

III. In regard to the consolations which are expe-
rienced through the influence of love in the miseries
of life, and in the agonies of death, of which the
apostle speaks in the preceding verses.

ly. In regard to the universality of that devoted-
ness, with which these sentiments inspire us to this
Jesus, who hath loved us in a manner so tender. " tie
died for all, that they which live should not hence-
forth live unto themselves, but unto him which died
for them, and rose again."

After we have considered these ideas separately,
I will endeavour to unite them all together, and ap-
ply them to the myslery of this day. God grant,
when you come to the table of Jesus Christ, when
you receive from our hands the bread and the wine,
the symbols of his love, when in his name we say to
you, This is my body, this is my blood ; you may an-
swer, from the bottom of a soul penetrated with
this love, " The love of Christ constraineth us, be-
cause we thus judge, that if one died for all, then
were all dead ; and that he died for all, that they
which live should not henceforth live unto them-
selves, but unto him which died for them, and rose
again."

T. \aA us consider the impressions of the Jove of

248 The Efficacy of the Death of Christ.

Christ on us in reajard to the vehemence of those denres,
and the vivacity of those sentiments, which are excited
hy it in the soul of a real Christian. I am well aware
that lively sentiments, and vehement desires, seem
entirely chimerical to some people. There are ma-
ny persons, who imagine that the degree, to which
they have carried piety, is the highest that can be
attained ; that there is no going beyond it ; and that
all higher pretensions are unsubstantial, and enthusi-
astical. Agreeably to this notion, they think it right
to strike out of the list of real virtues as many as
their preachers recommend of this kind, although
they seem celebrated in scripture, and beautifully
exemplified in the lives of the holy men of old. I
am speaking now of zeal and fervour. This pre-
tence, all extravagant as it is, seems to be founded
on reason, and has I know not what of the serious and
grave in its extravagance. It is impossible, say
they, that abstract truths should make the same im-
pressions, on men composed of flesh and blood, as
sensible objects do. Now all is abstract in religion.
An invisible Redeemer, invisible assistance, an in-
visible judge, invisible punishments, invisible re-
wards.

Were the people, whom I oppose, to attribute
their coldness and indifference to their own fiailty ;
were they endeavouring to correct it ; were they suc-
ceeding in attempts to free themselves from it ; we
"would not reply to their pretence : but, when tliey
are systematically cold and indolent ; when, not con-
tent with a passive obedience to these deplorable
dispositions, they refuse to grant the ministers of tlif;

The Efficacy of the Death of Christ. 249

^(*pel the liberty of attackinoj them ; when they pre-
ten<l that we should meditate on the doctrines of re-
deiDption and on a geometrical calculation witb
equal coolness ;that these words, " God so loved the
■world, that he gave his only begotten Son to save it,"
should be pronounced with the same indifference as
these, "The whole is greater than a part;" this is
tlie height of injustice. We are not obliged, we
tl]ink, to reason with people of this kind, and while
they remain destitute of that faculty, without which
they cannot enter into those demonstrations, which
we could produce on this article, it would be in vaiu
to pretend to convince them.

After all, we glory in being treated by persons of
this kind in the same manner, in w^iich they would
have treated saints of the highest order, those emi-
nent pietists, who felt the fine emotions, which they
style enthusiasm and fanaticism. What impressions
of religion, had Moses, David, Elias, and many
other saints, a list of whom we have not time to pro-
duce ? Were the sentiments of those men cold, who
uttered their emotions in such language as this ? " O
Lord ! 1 beseech thee, shew me thy glory," Exod.
xxxiii. 18. " O Lord! forgive their sin, or blot me,
I pray thee, out of thy book," chap, xxxii. 32. " I
have been very jealous for the Lord God of hosts,"
1 Kings xix. 10. " The zeal of thine house hath eat^
en me up," Psal. Ixix. 9. " How amiable are thy
tabernacles, O Lord of hosts ! My heart and my flesh-
cry out for the living God. When shall I come, and
appear before God ? Before tliine altars, O Lord of
hosts, my king and my God!" Psal, Ixxxiv. 1 — 3.

voiï. III. 32

250 The Efficacy of the Death of Christ,

** As the hart panteth after the water-brooks, so
panteth my soul after thee, O God ! My soul thirst-
eth for God, for the liviHs; God!" chap. xlii. 1, 2.
*'' Love is strong as death. Jealousy is cruel as the
grave. The coals thereof are coals of fire. Many
wafers cannot quench love, neither can the floods
drown it," Cant. viii. 6, 7,

If religion hath produced such lively sentiments,
such vehement desires in the hearts of those believ-
ers, who saw in a very imperfect manner the objects,
that are most capable of producing them, I mean
the cross, and all its mysteries, what emotions ought
not to be excited in us, who behold them in a light
so clear ?

Ah, sinner ! thou miserable victim of death and
hell, recollect the means that grace hath employed
to deliver thee ! raised from the bottom of a black
abys^, conteinplate the love that brought thee up,
behold^ stretch thy soul, and measure the dimensions
of it. Represent to thyself the Son of God enjoy-
ing in the bosom of his Father ineffable delights,
hiinself the object of his adorable Father's love. Be-
hold the Son of God casting his eyes on this earth,
touched with a sight of the miseries into which sin
bad plunged the wretched posterity of Adam ; form-
ing from all eternity the generous design of sufTer^
ing in thy stead, and executing his purpose in the
fulness of time. See him, whom angels adore, uni-
ting himself to mortal flesh in the virgin*s womb,
wrapped in swaddling clothes, and lying in a man-
ger at Bethlehem. Represent to thyself Jesus suf-
fering the just displeasme of God in the garden of

Hie Efficacy of the Death of Christ, 25 Ï

Cethsemane ; sinkinoj under the weight of thy sins,
with which he was charged ; crying in the extremity
of his pain, " O my Father! if it be possible, let
this cup pass from me !" See Jesus passing over the
brook Cedron, carrying to Calvary his cross, exe-
crated by an unbridled populace, fastened to the in-
famous instruinent of his punishment, crowned with
thorns, and rent asunder with nails; losing sight for
a while of the love of his Father, which constituted
all his peace and joy ; bowing under the last stroke,
and uttering these tragical words, which ouglit to
make all sinners shed tears of blood, " My God !
my God ! why hast thou forsaken me ?" Ah ! philo-
sophical gravity ! cool reasoning] how misemployed
are ye in meditating these deep mysteries ! " How
excellent is thy loving-kindnesses, O God!" PsaL
xxxvi. 7. " My soul shall be satisfied as with mar-
row and fatness, when I remember thee upon my
bed, and meditate on thee in the night-watches,"
Psal. Ixiii. 5, 6. " The love of God is shed abroad
in our hearts by the Holy Ghost which is given unto
us," Rom. V. 5, " I am crucified with Christ : nev«
ertheless I live ; yet not I, but Christ livelh in me;
and the life which I now live in the flesh, I live by
the faith of the Son of God, who loved me, and
gave himself for me," Gal. ii. 20. " He that hath
wrought us for the self same thing is God, who also
hath given unto us the earnest of his Spirit. The
love of Christ constiaineth us, because we thusjudge,
that if one died for all, then were all dead." This
is the language of a heart inflamed with an idea of
the love of Christ.

252 The Efficacy of the Death of Christ,

IT. Let us consider the impressions of the love of
Jesus Clirist in regard to the different receivers of it,
21ie love of Christ constraineth us, that is to say
us believers, whatever rank we occupy in the church:
but in a particular manner ?!5 apostles oï ihe Lord.
I have ah'eady intimated, that my text may be con-
sidered as an explication of what related to the
apostles in the foregoing verses. What idea had St.
Paul given of apostleship in the preceding verses?
He had represented these holy men as all taken up
with the duties of their oflice ; as surmounting the
greatest obstacles ; as triumphing over the most vio-
lent conflicts in the discharge of their function ; as
acquitting themselves with a rectitude of conscience
capable of sustaining the strictest scrutiny of men,
yea of God himself; as deeply sensible of the hon-
our that (iod had put upon them, by calling them to
Bucli a work ; as devoting all their labours, all their
diligence, and all their time to the salvation of the
souls of men. We must repeat all thé foregoing
chapters, were we to confirm these observations" by
the apostle's own words. Jn these chapters we meet
with the following expressions. " Our rejoicing is
this, the testimony of our conscience," 2 Cor. i. 12.
"' Thanks be unto God, which always causelh us to
triumph in Christ, and maketh manifest the savour of
bis knowledge by us in every place," chap. ii. 14.
" We are not as many, which corrupt the word of
God : but as of sincerity, but as of God, in the sight
of God speak we in Christ," ver. 17. " If the minis-
tration of death, written and engraven in stones, was
gloriousj so that the children of Israel could not

The Efficacy of the Death of Christ. 253

stedfastly behold the face of IMoses, for the glory
of his countenance, which glory was to be done
away ; how^ shall not the ministration of the spirit be
rather glorious?" cliap. iii. 7, 8. "All things are for
your sakes, that abundant grace might redound to
the glory of God," chap. iv. 15. To the same pur-
pose are the words immediately preceding the text.
" Whether we be beside ourselves, it is to God, or
whether we be sober, it is for your cause." What
cause produced all these noble effects ? What object
animated St. Paul, and the other apostles, to fill up
the noble character they bore in a manner so glori-
ous ? St. Paul tells you in the text, " The love of
Christ constraineth us;" that is to say, the love of
Jesus Christ to his church makes such deep and live-
ly impressions on our hearts, that w^e can never lose
sight of it. We think we can never take too much
pains for the good of a society, which Jesus Cliiist so
tenderly loves. We are so filled with gratitude for
his condescension, first for incorporating us into this
august body, and next for substituting us to act in
iiis place, that Ave rejoice in every opportunity of sa-
crificing all to express our sense of it.

These are the true sentiments of a minister of the
Gospel. When I speak of a minister of the Gospel,
I do not mean a minister by trade and profession on-
ly, I mean a minister by inclination and affection.
For, my brethren, there are two sorts of ministers,
the one I may justly denominate trading ministers,
the other affectionate ministeis. A trading minister,
who considers the functioris of l.is ministry in tempo-
ral views Oïîly, who studies the evidences and doc-

254 The Efficacy of the Death of Christ

trines of relii^ion, not to confirm himself, but to con-
vince others, who puts on the exterior of piety, but
is destitute of the sentiments of it, is a character sor-
did ai-'fi base, i had ahiiost said, odious and execra-
ble. VYlat character can be more odious and exe-
crable, tlian that of a man, who gives evidence of a
truth, which he himself does not believe? Who ex-
cites the most lively emotions in an auditory, while
lie himself is less affected than any of his hearers?
But there is also a minister by inclination and affec-
tion, who studies the truths of religion, because they
present to him the most sublime objects that a rea-
sonable creature can contemplate, and who speaks
with eagerness and vehemence on tliese truths, be-
cause, he perceives, they only are worthy of govern-
ing intelligent beings.

AVhat effects does a meditation of the love of God
in Christ produce on the heart of such a minister?
St. Paul mentions the effects in the text, 77/e love of
Christ constraineth, surroimdeth, presseih, transporteth
Mm. My brethren, pardon me if I say the greatest
part of you are not capable of entering into these
reflections ; for, as you consider the greatest myste-
ries of the gos})el only in a vague and superficial man-
ner, you neither know the solidity nor the beauty
of them, you neither perceive the foundation, the
connection, nor the glory of them. Hence it is, that
your minds are unhappy when they attend long to
these subjects, reading tires you, meditation fatigues
you, a discourse of an hour wears out all your pa-
tience, the langour of your desires answers to the
nature of your applications, and your sacrifices to

The Efficacy of the Death of Christ. 255

religion correspond to the faintness of those desires,
and to the dulness of those applications which pro-
duced them. It was not thus with St. Paul, nor is
it thus with such a minister of the gospel as I have
described. As he meditates he learns ; as he learns,
his desire of knowing increaseth. He sees the whole
chain of wonders, that God hath wrought for the sal-
vation of men ; he admires to see a promise made to
Adam renewed to Abraham ; he rejoices to find a
promise renewed to Abraham confirmed to Moses ;
he is delighted to see a promise confirmed to Moses
published by the prophets, and long after that publi-
cation accomplished by Jesus Christ. Charmed with
all these beauties, he thinks it felicity to enter into the
views and the functions of Jesus Christ, and to be*
come a worker together with hiniy chap. vi. 1. this
work engrosses all his thouglits ; he lives only to ad-
vance it ; he sacrificeth all to this great design, he is
beside himself. Why ? The love of Christ constrain-
eth him.

III. Let us add a few considerations on the impres-
sions of the love of Jesus Christ in regard to " the
consolations which they afford in the miseries of life,
and in the agonies of death."

By what unheard of secret does the Christian sur-
mount pain ? By what unheard of secret does he find
pleasure in the idea of death ? St. Paul informs us in
tlie text. " The love of Christ possesseth us, because
we thus Judge, that if one died for all, then were all
dead." If one died for edl, then were all deady this is
the source of the consolations of a dying man, this
is the only rational system tliat men have opposed

25G The Efficacy of the Death of Christ.

against the fears of death. All beside are vain and
feeble, not to say stupid and absurd.

AVhat can be more improper to support us under
the fear of death than the presumptions, the uncer-
tainties, the tremulous hopes of a Socrates, or a Sen-
eca, or other pagan philosophers ?

What can be less likely to arm us against the fear
of death than distant consequences drawn from con-
fused notions of the nature of the soul, such as nat-
ural religion affords? What can be less substantial
than vague speculations on the benevolence of the
Supreme Being ?

Can any thing be more extravagant, can any thing
be less capable of supporting us under the fear of
death, than that art which worldlings use, of avoid-
ing the sight of it, and of stupifying the soul in tu-
luult and noise ?

Let us not assume a brutal courage ; let us not af-
fect an intrepidity, which we are incapable of main-
taining, and which will deceive us, when the enemy
comes. Poor mortal ! victim of death and hell ! do
not say, I am increased with goods, and have need of
nothing. Rev. iii. 17. while every voice around thee
dies. Thou art poor and miserable, blind and naked.
Let us aclaiowledge our miseries. Every thing in
dying terrifies me.

The pains that precede it, terrify me. I shudder,
when I see a miserable creature burning with a fe-
ver, suffocated, tormented, enduring more on a
death-bed than a criminal suffers on a scaffold or a
wheel. When I see this, I sav to mvself, This is the
state mio which I must shortly come.

The Efficacy of the Death of Christ. 25^

The sacrifices, to which death calls us, terrify me*
I am not able, without rendino" my soul with insuf-
ferable grief, I am not able to look at the disiual
vail, that is about to cover every object of my de-
light. Ah ! how can I bear to contemplate ulyself
dissolving my strongest bonds, leaving my nearest
relations, quitting, for ever quilting my most tender
friends, and tearing myself from my own family!

The state into which death brings my hody, terri-
fies me. I cannot without liorror figure to myself
my funeral, my coffin, my grave, my organs, to
which my Creator hath so closely united my soul,
cold and motionless, without feeling and life.

Above all, the idea of a just tribunal, before which
death will place me, terrifies me. My hair starts
and stiffens on my head, my blood freezes in my
veins, my thoughts tremble and clash, my knees
smite together, when T reflect on these words of St.
Paul just before my text, " We must all appear be-
fore the judgment-seat of Christ, tliat every one
may receive the tilings done in his body, according
to that he hath done, whether it be good or bad,"
ver. JO. Miserable I ! I, who have so often sinned
against my own light ; I, who have so often forgot-
ten my Creator ; I, who liave so often been a scouige
to my neighbour; so often a scandal to the church ;
Wretched I ! I must " appear before the judgment-
seat of Christ, to receive the things done in my body,
whether they be good or bad!" What an idea!
What a terrible, what a desperate idea !

The impressions which an idea of the love of
Christ makes upon my soul, efiace those gloomy im-

voL. iir. 33

25a The Efficacy of the Death of Christ.

pressions which an idea of death had produced there.
The love of Christ consoles my soul and dissipates
all my fears. If one died for all, then were all dead,
is a si ort system against the fear of death.

Jesiis Christ died for all. The pains of death ter-
rify me no more. When I compare what Jesus
Christ appoints me to suffer with what lie suffered
for me, my pains vanish, and seem nothing to me.
Beside, how can I doubt, whether he, who had so
mucli love as to die for me, will support me under
the pains of death ? Having been tried, in all points
like as 7ve are, \\ ill he not be touched ivith a feeling
of wy infirmities, and deliver me when I am tried as
he was ?

Jesus Christ died for all. The sacrifices that death
requires of me, terrify me no more. I am fully per-
suaded, God will indemnify me for all that death
takes from me, and he who gave me his own Son,
" will with him also freely give me all things,"
Rom. viii. 32.

Jesus Christ died for all. The state to which death
reduces my body, terrifies me no more. Jesus
Christ hath sanctified my grave, and his resurrection
is a plediie of mine.

Jesvs Christ died for all. The tribunal before
which death places me, hath nothing in it to terrify
me. Jesus Clirist hath silenced it. The blows of
divine justice fell on his head, and he is the guardian
of mine. Thus " the love of Christ presseth, cover-
eth, and surroundeth us, because we thus judge, that
if one died for all, then were all dead,"

The Efficacy of the Death of Christ, 259

IV. The impressions of the love of Christ on us
are considerable, in regard to that universal obedience
with which the tender love of a Redeemer inspires
us. Ttiis is the meaning of these words, " he died
for all, that they which live should not henceforth
live unto themselves, but unto him which died for
them and rose again." Of the characteis, the mo-
tives, the pleasures of this universal obedience, you
cannot be ignorant, my brethren. They make the
chief matter of all the discourses that are addressed
to you ; and they have been particularly the topics
for some weeks past, while we were going over the
history of the passion of Christ, a history that may
be truly called a narration of Christ's love to you.
I will therefore confine myself to one reflection.

T make this reflection in order to prevent mis-
takes on this disposition of mind, of which my text
speaks. Let us not imagine, that St. Paul, by ex-
horting us to live only to Christ, intends to dissuade
us from living for the benefit of our fellow-crea-
tures. On the contrary, I have already recommend-
ed that sense of the words which some commentators
give; " the love of Christ constraineth us," that is,
say some, " the love of Christ unites us in bonds of
love to one another;" and I have already shewn,
that if this could not be proved to be the precise
meaning of St. Paul in the text, it is however, a
very just notion in itself, and a doctrine taught by
the apostle in express words in other places. But
what I have not yet remarked is this. In the opin-
ion of some interpreters there is a close connection
between the words of my text, " the love of Ciirist

260 The Efficacy of the Death of Christ.

consfraineth us," and the precedins^ words, " wlielli-
er we be beside ourselves, it is to God ; or whether
we be sober, it is for your cause." According to
this notion, St Paul having described the two parts
of devotion, or if ye will, the two kinds of Chris-
tian devotion, unites both in this general expression,
Live unto Christ. The one is the devotion of the
closet, the other that of society. Closet devotion
is expressed in the words, " whether we be beside
ourselves, it is to God." Tliis is expressive of the
effusions of a soul, who, having excluded the world,
and being alone with his God, unfolds a heart pene-
trated with love to him, " Whether we be sober, it
is for your cause, for the love of Christ uniteth us,'*
signifies the state of a soul, who having quitted the
closet, having returned to his natnral course of
thought, and having entered into the society in which
God has appointed him to live, makes the happi-
ness of his neighbour his principal occupation.

I say of this interpretation, as I said of a former,
I am not sure, that it contains precisely the mean-
ing of St. Paul in the text: but it contains an idea
Teiy just in itself, and which tlie apostle, as well
as other inspired writers, has expressed else-
where. V^ ouidyethen perform this necessary duty,
agreeably to this sense of the text ? A\ ould they
" who live not live to themselves, but unto him
which died for them, and rose again?" Let your de-
votion I ave two parts. Let your life be divided in-
to two soits of devotion, t! e devotion of the closet,
find the devotion of society.

Tlie Efficacy of the Death of Christ. 261

Practise private devotion, be beside your seines un-
to God. Believer ! Is it right for thee to indemnify
thyself by an immediate communion with thy God
for the violence that is done to thine affection, when
thou art obliged, either wholly to lose sight of him,
or to see him only through mediums, which conceal
a part of his beauty ? Well then, enter into thy clos-
et, shut thy door against the world, flee from socie-
ty, and forget it, give thyself up to the delights
which holy souls feel, when they absorb themselves
in God. Beseech him, after the example of inspired
men in their piivate interviews with him, to mani-
fest himself to you in a more intimate manner. Say
to him as they said, " O Lord, I beseech thee, shew
me thy glory. It is good for me to draw near to
God. Whom have I in heaven but thee ? there is
none upon eartli, that I desire besides thee," Exod.
xxxiii. 18. Psal. ixxxiii. 28, 2.'}.

But, after thou hast performed the devotion of
the closet, practise the devotion of society. After
thou hast been beside thyself to God, be sober to thy
neighbour. Let love unite thee to the rest of mankind,
Yisit the prisoner ; relieve the sick ; guide the doubt-
ful ; assist him who stands in need of your credit.
Distrust a piety that is not ingenious at rendering
thee useful to society. St. Paul somewhere says, "All
the law is fullilled in one word, even in this, thou
shalt love tiiy neighbour as thyself." This proposi-
tion seems hyperbolical. Some expositors have
thought it justifiable, by supposing, that the apostle
speaks here only of the second table of the law.
Their supposition is unnecessary. In some respects

262 The Efficacy oj the Death of Christ,

all virtues are comprised in this command, thoic
shall love ihy neighbour. To love our neighbour, we
must he humble. When we have lofty notions of
ourselves, it is impossible to pay that attention to a
neighbour which his merit demands. To love our
neighbour, we must be patient. When the first ob-
stacle discourages us, or when the least opposition
inflames our tempers ; it is impossible to enter into
those details which love for a neighbour requires.
In order to discharge the duty of loving a neighbour,
we must be moderate in our pleasures, Wiien we
are devoted to pleasure, it is impossible to endure
those disagreeables, which love to a neiglibour de-
mands. Above all, to love a neighbour, we must
love God. Remember the saying of St. John, " If a
man say, I love God, and hateth his brother, he is a
liar," 1 John iv. 20. For what is love? Is it not
that sympathy which forms between two intelligent
beings a conformity of ideas and sentiments? And
how can w^e flatter ourselves, that we have a conform-
ity of ideas with a God of love, who hath commu-
nicated to his creatures a conformity of sentiments
and ideas, if we withhold ouratfection from his crea-
tures, and live only to ourselves? "He then, who
saith, I love God, and liateth his brother, he is a liar."
If thou dost not love him, thou art (permit me to say
it,) thou art a visionary, a fimatic.

Who is a visionary? who is a fanatic? He is a
man who creates fanciful ideas of God. He is a man
who frames an arbitrary morality. He is a man, who,
under pretence of living to God, forgets wliat he
owes to his fellow-creatures. And this is exactly

The Efficacy of ike Death of Christ. 263

character of the man, whose closet devotion makes
him neglect social religion. Ah ! hadst tliou jtist
notions of God, thou woiildst know, that God is
love ; and hadst thou just notions of morality, thou
wouldest know, that it is impossible for God, who is
love, to prescribe any other love to us, than thai
which is the essence of all moral duties.

All these ideas, my brethren, would require much
enlargement: but time fails. I shall not scruple so
much the closing of this subject to-day, without con-
sidering it in every point of view, as I should do in
our ordinary exercises. I descend from this pulpit
to conduct you to the table of the Lord, on which
lie the symbols of that love of which we have been
speaking, and they will exhort you in language more
forcible than mine to reduce all the doctrine of this
day to practice.

We have been preaching to you fervour, zeal,
transports of divine love ; attend to those symbols,
they preach these virtues to you in words more
powerful than ours. Say to yourselves, w hen you
approach the holy table: It was on the evening thai
preceded the terrible day of my Redeemer's infinite
sufferings, that he appointed this commemorative
supper. This bread is a memorial of his body, which
was bruised for my sins on the cross. The wine is
a memorial of that blood which so plentifully flowed
from his wounds to ransom me from my sins. In
remembering this love is there any ice that will not
thaw? Is there any marble that will not break?
will not love the most vehement animate and inflame
you ?

264 The Efficaafof the Death of Christ

We have been preaching that the love of Jesus
Christ ought to animate you. Hear the voice of
these symbols, they preach this truth to you in lan-
guage more powerful than ours. There is not to-
day among you an old man so infirm ; nor a poor
man so mean ; nor a citizen so unknown to his fel-
low citizens, that he may not approach the holy ta-
ble, and receive from sovereign wisdom the myste-
rious repast.

But, ministers of the gospel, we have been saying,
ought more than other men to be animated with the
love of Christ. My dear colleagues in tlie work of
the Lord, hear these symbols ; they preach to you
in language more powerful tlian ours. AVhat a glo-
ry hath God put upon us in choosing to commit to
us such a ministry of reconciliation? What an hon-
our to be called to preach such a gospel ! What an
honour to be appointed dispensers of these rich fa-
vours, which God to-day bestows on this assembly!
But, at the same time, what love ought the love of
God to us to excite in our hearts? The heart of a
minister of the gospel should be an altar ^-n which di-
vine fire should burn with unquencliable flame.

We have been preaching to you, that the love of
Christ will become to you an inexhaustible source
of consolation in the distresses of life, and in the
agonies of death. Hear these symbols ; they preach
these truths to you in language more forcible than
ours. Hear them; they say to you in the name of
God, " Fear not, thou worm Jacob ! When thou
passest through the waters, I will be with thee, and
through the rivers, thev shall not overflow thee '

The Efficacy of the Death of Christ 204

when thou walkest through the fire, thou shalt not
be burnt," Isa. xli. 14.

We have been preaching to you ati universal obe*»
dience to the will of God. Hear these symbols;
they preach this truth to you in language more for-
cible than ours. And what exceptions would you
make in your obedience to a Saviour, who does for
you what you are going to see, to hear, and to ex-
perience ? What can you refuse to a Saviour, who
gave you his blood and his life ; to a Saviour, who»
on his throne, where he is receiving the adorations
of Angels and Seraphims, thinks of your bodies,
your souls, your salvation : who still wishes to hold
the most tender and intimate communion with you ?

My dear brethren, I hope so many exhortations
will not be addressed to you in vain. I hope we
shall not be ministers of vengeance among you to-
day. You are not going, I trust, by receiving sa*
cramental bread and wine at our hands to-day, to eat
and drink your own condemnation. I hope the win-
dows of heaven will be opened to-day, and benedic-
tions from above poured out on this assembly. The
angels, I trust, are waiting to rejoice in your conver-
sion. May Jesus Christ testify his approbation of
your love to him by shedding abroad rich effusionè
of his love among you! May this communion be
remembered with pleasure when you come to die,
and may the pleasing recollection of it felicitate you
through all eternity] O thou mighty one of Israel ! O
Jesus, our hope and joy, hear and ratify our pray-
ers ! Amen. To him, as to the Father and the Holy
Spirit, be honour and glory for ever. Amen.

VOI/. Ill, .^1

SERMON VIII.

The Life of Faitk.

Habakkuk ii. 4,
The just shall live bj/ his FçiiiL

Jl fie words of our text, which open to us a wide
ûfiâ of reflections, may be taken in two senses.
The first may be called a moral sense, and the last
a theological sense. The first regards the circum-
stances of the .Tews, when the prophet Habakkuk
delivered tliis prophecy ; and the last respects tliat
great object, on which believers have fixed their
eyes in all aii;es of the church.

Hatidkkuk, (for I e nter into the matter immedi-
ately, in order to have full time to discuss the sub-
ject,) began to pr(»p[iecy before the destruction of
Jerusalem by tlie army of Nebuchadnezzar, and he
was raised up to announce the progress of that
scourge, or, as another prophet calls him, that ham-
mer of the whole earth, .Jer. I. 23. Habakkuk, aston-
ished, and, in a manner, offended at his own predic-
tions, derives strength from the attributes of God to
support himself under this trial, and expresseth him-
self in this manner ; " Art thou not from everlasting,
O Lord my God, mine holj one ? We shall not die.

,*Î68 The Life of Faith.

O Lord! thou hast ordained them for judgment,
and, O Mighty God ! thou hast established them for
correction. Thou art of purer eyes than to beliold
evil," chap. i. 12, 13.

The prophet goes further. Not content with vague
Ideas on a subject so interesting, he intreats God to
give him some particular knowledge by revelation of
the destiny of a tyrant, who boasted of insulting God,
pillaging his temple, and carrying his people into
captivity, Inill stand vpon my îvatch, and set me upon
the tower ^ and will watch to see what he will say unto
we. The Rabbies gives a very singular exposition
of the words, / will stand npon my watch, and they
translate them, / will confine myself in a circle. The
prophet, say they, drew a circle, and made a solemn
vow, that he would not go out of it till God had
unfolded those dark dispensations to him, which
seemed so injurious to his perfections. This was al-
most like the famous consul, who, being sent by the
Roman senate to Antiochus, made a circle round
that prince, and said to him. Either you shall accept
the conditions of peace which I offer you, before
you go out of this circle, or in the name of the Sen-
ate I will declare war against you.*

God yielded to the desire of his servant ; he in-
formed him of the dreadful vicissitudes which IVebu-'
chadnezzar should experience ; and of the return of
the Jews into their own country : but at the same
time he assured him, that these events were at a con»
siderable distance, that no man could rejoice in them

* INI. Popilius L.Ena a Antiochus Epiphanes d^ns Vellci Paerc^.
Xlbt. Rora. I,,j,.

The Life of Faith, "-im

except be loo'ked forward into futurity, but that
failli in the accomplishment of these promised bless-
in2;s would support believers under that deluiçe of
calamities which was coming on the church. " The
vision is yet for an appointed time. At the end it
shall speak and shall not lie." If the Lord seem to
you to defer the accomplishment of his promises too
long, wait for it with all that deference, which finite
creatures owe to the supreme Intelligence that gov-
erns the world. He, you will find, will not tarry
beyond his appointed time. The soul, which is lifted
up, that is to say, the man who would fix a time for
God to crush tyrants, is not upright, but wanders
after his owii speculations : but the just shall live hy
Ms faith.

This is what I call the moral sense of the text, re-
lative to the peculiar circumstances of the Jews in
the time of the prophet, and in this sense St. Paul
applies my text to the circumstances of the He-
brews, who were called to endure many afflictions
in this life, and to defer the enjoyment of their re-
ward till the next. " Ye have need of patience,
(says the apostle,) that after ye have done the will
of God, ye might receive the promise. For yet a
little while, and he that shall come will come, and
will not tarry. Now the just shall live by faith,"
Heb. x. 36—38.

But these Avords also have a theological meaning,
which regards those great objects on which believers
have fixed their eyes in all ages of the church. This
is the sense which St. Paul gives the words in his
«pialle to the Romans. *' The righteousness of God

270 The Life of Faith.

is revealed in the gospel from faith to faith : as it is
written, The just shall live by faith," chap. i. 17. In
the saiDC sense he uses the passage in the epistle to
tbe Galatians, " That no man is justified by the law
in the sight of God is evident ; for the just shall live
by faith," chap. iii. 11. In this sense I intend to
consider the text now, and to apply all the time al-
lotted for this discourse to this view of it.

In order to develope the subject, I will do three
things.

I. I will explain the terms of this proposition, the
just shall live hy his faith.

IL I will prove the truth of it.

III. I will endeavour to remove the difficulties,
which may attend the subject to some of you.

I. Let us explain the terms of this proposition, the
just shall live hy his faith. In order to understand
the subject, we must inquire v. ho is the just, what is
the life, and what the faith, of which the prophet,
or rather St. Paul after the prophet, speaks.

Who is this just, or righteous man ? To form a
clear notion of this, it is necessary with St. Paul to
distinguish two sorts of righteousness, a righteous-
ness according to the law, and a righteousness ac-
cording to faith.

By righteousness after the law, I understand that
which man wishes to derive from his own personal
ability. By righteousness of faith, I understand that
which man derives from a principle foreign from
himself. A man who is just, or to speak more pre-
cisely, a man who pretends to be just according to
this first righteousness, consents to be examined and

The Life of Faith. 371

judged according to the utmost rigour of the law.
He desires the justice of God to discover any thing
in liini that deserves punishment ; and he hath the
audacity to put himself on such a trial as justice
pronounceth in these words of the law, If a man do
these things he shall live in theniy Lev. xviii. 5. He,
on the contrary, who is just according to the right-
eousness of faith, acknowledgeth himself guilty of
many and great sins, which deserve the most rigor-
ous punishment : but he doth not give himself up to
that despair, into which the idea of his criminality
would naturally hurry him; he is not afraid of those
punishments, which, he owns, he deserves; he hopes
to live, because he expects God will deal with him,
not according to what he is in himself, but according
to his relation to Jesus Christ.

That these are the ideas which must be affixed to
the term justy is evident from these words of St.
Paul ; " I count all things but loss, for the excellen-
cy of the knowledge of Christ Jesus my Lord ; for
whom I have suffered the loss of all things, and do
count them but dung, that I may win Christ and be
found in him :" remark these words, " not having
mine own righteousness which is of the law, but that
which is through the faith of Christ, the righteous-
ness, which is of God by faith," Phil. iii. 8, 9. This
passage sufficiently shews the sense in which the term
just is to be taken, and this term needs no further
elucidation.

The second also is easily explained. The just
shall live, that is to say, although divine justice had
condemned him to eternal death, yet he shall be

272 Tlie Life of Faith

freed from it ; and although he had rendered him-
self unworthy of eternal felicity, yet he shall en-
joy it. This is so plain, that it is needless to en-
larfije on this term. We intend to insist most on
that term which is the most difficult, the third term,
faithy I mean, " The just shall live by his faith."

To have faith, or to believe, is an expression so
vague in itself, and taken in so many different sen-
ses in scripture, that we cannot take too much care
in determining its precise meaning. Faith is some-
times a disposition common to the righteous and the
wicked; sometimes it is the distinguishing character
of a Christian, and of Christianity; sometimes it is
put for the virtue of Abraham, who was called the
father of the faithjul, Rom. iv. 11. by excellence ;
and sometimes it stands for the credence of devils,
and the terrors that agitate them in hell are ascribed
to it.

The variety of this signification arises from this
consideration; faith is a disposition of mind, that
changeth its nature according to the various objects
which are proposed to it. If the object presented to
faith be a particular object, faith is a particular dis-
position ; and if the object be general, faith is a gen-
eral virtue. If we believe a past event, we are said
to have faith, for " through faith we understand that
the worlds were framed by the word of God," Heb.
xi. 3. If we believe a future event, we are said to
have faith, for "faith is the substance of things ho-
ped for, the evidence of things not seen," ver. 1.
When the woman of Canaan believed that Jesus
Christ would grant her petition, she was said to have

The Life of Faith, ^"73

faith, " O woman, great is thy faith," Matt. xv. 28.
In a similar case, our Lord says, " I have not found
such faith in Israel," chap. viii. 10. When the disci-
ples believed, that they should work miracles in vir-
tue of the name of Jesus Christ, it was called a hav-
imr of faith, "If ye have faith as a grain of mustard-
seed, ye shall say unto this mountain, remove hence
to yonder place, and it shall obey you," chap. xvii.
20. In a word, every act of the mind acquiescing
in a revealed truth is called faith in the style of scrip-
ture.

But, among these different notions, there is one
which is particular, there is a faith to wh.ch scripture
ascribes extraordinary praise. Saving faith, th^
faith that Jesus Christ requires of ail Christians and
of which it is said, " through faith are ye saved,'*
Eph. ii. 8. and elsewhere, whosoever believeth shall
have everlasting life, John iii. 16. this is the faith of
which the text speaks, and of the nature of which we
are now inquiring. To compreiiend this, we must
trace the question to its principle, and examine what
is the object of this faith.

The great and principal object, which is present-
ed to the faith that justifies, without doubt is Jesus
Christ as dying and offering himself to the justice of
his Father. On this account St. Paul says to tlie
Corinthians, " I determined not to know any
thing among you, save Jesus Christ, and him cruci-
fied," 1 Epist. ii. 2. Faith contemplates the objects
that are displayed in the cross of Jesus Christ, and
persuades the Christian, that there is no other way of
«btaining salvation, or, to use the language of ^rio*

VOL, III. 35

274 The Life of Faith.

lure, that " there is none other name under heaven
siven amonfif men wherebv we must be saved," Acts
iv^ 12. It inspires him with a sincere desire of lodg-
ing under the shadow of his cross, or, to speak in
plain scripture language without a figure, of being
" found in him, not having his own righteousness,
which is of the law : but that, which is through the
faitli of Christ." This i.s a general vague account of
the nature of faith.

But as this notion of faith is vague, it is subject to
all the inconveniences of vague ideas ; it is equivo-
cal, and open to illusion. AVe are not saved by wish-
ing to be saved ; nor are we justified because we
barely desire to be justified.

We must, therefore, distinguish two sorts of de-
sires to share the benefits of the death of Christ.
There is a desire, unconnected with all the acts,
which God hath been pleased to require of us, of
this we are not speaking. There is also another kind
of desire to share the benefits of the death of Christ,
a desire that animates us with a determination to par-
ticipate these benefits, whatever God may require,
and whatever sacrifices we may be obliged to make
to possess them. I'his desire, we think, constitutes
the essence of faith.

The true believer inquires with the strictest scru-
tiny what God requires of him, and he finds three
principal articles. Jesus Christ, he perceives, is pro-
posed, (if you will allow me to speak thus,) to his
mind, to Ijis heart, and to his conduct. Faith re-
ceives Jesus Christ in all tlsese respects; in regard
Ip the mind, to regulate its ideas by the decisions of

T^he Life of Faith. 275

Jesus Christ alone ; in regard to the heart, to em-
brace that felicity only, which Jesus Christ propos-
eth to its hope ; in regard to the conduct to make
the laws of Jesus Christ the only rules of action.
Faith, then, is that disposition of soul, wdiich receives
Jesus Christ wholly, as a teacher, a promiser, a legis-
lator. Faith will enable us to admit the most incom-
prehensible truths, the most abstruse doctrines, the
most profound mysteries, if Jesus Christ reveal them.
Faith will engage us to wish for that kind of felicity,
which is the most opposite to the desires of flesh and
blood, if Jesus Christ promise it. Faith will inspire
us with resolution to break the strongest ties, to
mortify the most eager desires, if Jesus Christ com-
mand us to do so. This, in our opinion, is the only
true notion of saving faith.

The terms of the proposition being thus explained,
we will go on to explain the whole proposition, the
Just shall live by his faith. All depends on one dis-
tinction, which we shall do well to understand, and.
retain. There are two kinds, or causes of justitica-
tion. The first is tlie fundamental or meritorious
cause ; the second is tlie instrumental cause. We
call that the fundamental cause of our justification,
ivhicli requires, merits and lays the foundation ot" our
justification and salvation. By the instrumental
cause, we mean those acts which it hath pleased God
to prescribe to us, in order to our participation of
this accjuired salvation, and without which Christ be-
comes of no effect to us, according to the language of
scripture, Gal. v. 4. The fundamental cause of our
justification is Jesus Christ, and Jesus Christ alone.

s

276 The Life of Faith.

It is Jesus Christ independently on our faith and
love. If Jesus Christ had not died, our faith, our
repentance, and all our efforts to have been saved
would have been in vain, for other foundation can no
man lay than that which is laid., which is Jesus Christ,
I Cor. iii. 11. There is none other name under heaven
given among men, whereby ive must he saved. Acts iv.
14. Verily, If any thing could conciliate God to
men, ye excrutiating agonies of my Saviour ! thou
perfect satisfaction ! thou bloody death ! sacrifice
proposed to man immediately after his fall ! ye on-
ly, only ye could produce this great eflect ! Accurs-
ed, accursed be he who preacheth another gospel I
God forbid that I should glory save in the cross of our
Lord Jesus Christ, by whom the world is crucified un-
to me, and I unto the world. Gal. vi. 14.

But when we inquire how we are justified, we do
not inquire Xhe meritorious cause of salvation ; we
suppose salvation already merited ; but we ask, what
is essential to our participation of it ? To this we re-
ply, faith, faith alone, but such a faith however, as
•we have described, a living faith, faith as a principle
of renovation ; faith, which receiveth the decisions
of Jesus Christ, embraceth his promises, and enables
us to devote ourselves to his service. This is the
sense in which we understand the proposition in the
text, the just shall live by his faith. It is not suffi-
cient to explain the proposition, we must prove, and
establish it against erroneous divines, and loose cas-
uists. This is our second article.

II. We oppose our system, first against that of
sotne erroneous divines. We have a controversy oik

The Life of Faith, 111

this subject, not only with those enemies of our mys-
teries, who consider Jesus Christ only as a legisla-
tor, distinguished from other moralists only by the
clearness of his moral principles, and the power of
his motives : but we have also a famous dispute with
the divines of the church of Rome on this head, and
we attack that part of their doctrine, which we call
the merit of good works.

In order to understand this controversy clearly,
we must observe, that the members of the church
of Rome are divided into two cl sses on this article.
In the first class we place those divines, who, with-
out any restrictions or qualifications, maintain this
unwarrantable thesis, good works merit heaven, as
bad ones deserve hell. The second affirm, that good
works do, indeed, merit heaven : but in virtue of the
mercy of God, and of the new covenant, that he
hath made with mankind. Wlien we dispute against
the errors of the church of Rome we should care-
fully distinguish these opinions. It must be granted,
protestants have not always done so. We speak as
if the church of Rome as a body held this thesis,
good works merit heaven, as bad ones deserve hell ;
whereas this is an opinion peculiar to only some of
their divines ; it has been censured and condemned
by a bull of Pius Y. and Gregory XIII. as one of
our most celebrated divines has proved, whom, al-
though his pious design of conciliating our disputes
may have made him rather exceed his evidence in
some of his affirmations, we cannot contradict on
this article, because he proves it by incontestible
evidence.* But the second opinion is professedly
*" See the Theses of Mons'r Louis Le Blanc/

27a The Life of Faith.

<hat of the whole church of Rome. Tiiis canon,
which I am going to repeat to you, is the decision
of the council of Trent. " Eternal life is to be pro-
posed to the children of God both as a gift merciful-
ly offered to them thro' Jesus Christ, and as a prom-
ised reward equitably rendered to their merits and
good works in virtue of this promise."*"

We oppose our system against both these opinions.
To say, with the first of these divines, that good
works merit heaven, as bad works deserve hell, is
to aiïîrm a proposition, which Rome itself denies.
What ! works that bear no proportion to objects of
our hope, a few meditations, a few prayers, a few
alms-deeds ! What! would the sacrifice of our whole
selves merit that eternal weight of glory, which is to
be retealed in us ? What ! can works, that are not
performed by our power, works, that proceed from
grace, v.orks, which owe their design and execution
to God, who worketh to mil, and to do, as St. Paul
expresseth it, Phil. ii. 13. can these attain, do these
deserve a meight of glory for us ? Does not the whole
that we possess come from God ? If we know the
doctrines of revelation, is it not because the Father
of glory hath enlightened the eyes of our understand'
big? Eph. i. 17, 18. If we believe his decisions, is
it not because he gave us faith ? If we sutler for his
gospel, is it not because he gives us strength to suf-
fer? Phil. i. 29. What! works, that are of them-

* Proponenda est vita etenia, et tanquam Gratiae filiis dei per
Christura Jcsuni, misericorditer promissa et tanquam mercies
ex ipsius Dei promissionc, bonis ipsorum operibus et mentis
iidelitcr reddepda. Concil. Trid. Sess. vi. c. 16.

Tlie Life of Faith. 279

selves inseparably connected with our stations, and
therefore duties, indispensible eno;agements, debts,
and debts, alas ! which we discharge so badly, can
these merit a reward? God forbid we should enter-
tain such an opinion ! Even Cardinal Bellarmine, af-
ter he had endeavoured more than any other writer
to establish the merit of good works, with one stroke
of his pen effaced all his arguments, for, said he, on
acTount of the precariousness of our own righteous-
ness, and the danger of vain glory, the safest meth-
od is to have recourse to the mercy of God, and to
trust in his mercy alone.f

But we oppose also the other opinion, that we have
mentioned. For, although it may seem to be puri-
fied from that venom, which we have remarked in
the first, vet it is attended with two inconveniencies.

1 . It IS contradictory in terms. A work that de-
rives its value from the mercy of God is called meri-
torious. What an association of terms ? Merit, Mercv.
If it be of mercy, how is it meritorious ; If it be meri-
torious, how is itof mercy ? "If by grace, then, is it
no more of works : but if it be of works then is it no
more grace," Rom. xi. 6. You know the language
of St. Paul.

2. This opinion furnisheth a pretext to human
pride, and whether this be not sufficiently evident, let
experience judge. Do we not often see people, who;
not being capable of entering into those theological
distinctions, which are contained in the writings of
their teachers, think by their good works, and often
by their superstitions so to merit eternal felicity,

t Card. Beil. Controvers. T. iy. De Jastif. Lib. 1.

280 The Life of Faitb.

that God cannot deprive them of it without subvert-
ing the laws of his justice? Hath not the church of
Rome other doctrines, which lead to this error ? Is
not supereroe^alion of this kind ? According to this
a man may not only fully perform all his engagements,
but he may even exceed them. Is not the doctrine,
that excludes merit, considered by manj of the Ro-
man community as a mark of heresy? If we believe
an anecdote in the life of Charles V. it was principal-
ly for having written on the walls of his room sever-
al passages of Scripture excluding the merit of works,
that he was suspected of adhering to our doctrines,
and that the inquisition deliberated on punishing him
after his death as an heretic. The inquisitors would
certainly have proceeded against him, had not Philip
II. been given to understand that the son of an here-
tic was incapable of succeeding to the crown of
Spain*.

Against this system we oppose that which we have
established. We consider Jesus Christ, Jesus Christ
alone, as the meritorious cause of our justification.
If faith justifies us, it is as an instrufnent, that of it-
self can merit nothing, and which contributes to our
justification only as it capacitates us for participating
the benefits of the death of Christ. These were the
ideas of the ancient church. The divines of primi-
tive times taught, that men were righteous, who ac-
knowledged their guilt, and that they had nothing of
their own but sin, and who, altliough they were saints»
yet attributed nothing to their own merit. On those
principles, we find, in an ancient work attributed to

* L'Abbe de S. Real} Histoire de Don Carlos.

The Life of FaitL 281

Anselm, Archbishop of Canterbury, the sick were
comforted in this manner. " Dost thou trust in the
merit of Jesus Christ alone for salvation ?" The si' k
person replied, / do. The assistant then added,
" Praise God to the last moment of your life ; place
all your confidence in him ; and, when the Supreme
Judfi^e of the world calls your to his tribunal, say to
him. Lord! I interpose between thy righteous judg-
ment and myself the death of thy Son, and I ascribe
no merit to any good work of my own."

Thus we oppose the merit of works. But it is
dangerous for those, who preach to people rone to
one extreme, to express tliemselves so as to seem to
favour the opposite extreme. Although all our di-
vines unanimously connect faith and holiness togeth-
er, yet there is great reason to fear, our people car-
ry their aversion against the doctrine of merit so far
that they lose siglit of this union of faith and obedi-
ence. A man, whose great labours in the church
prevent our mentioning his name, while we reprove
his error, has affirmed these propositions — ^the Gos-
pel consists of promises only — Jesus Christ gave no
precepts — we are under no other obligations than
those of gratitude to obey the laws of religion — our
souls are in no danger if we neglect them.

Against these ideas we again oppose our system of
justification. We affirm, that justifying failli is a
general principle of virtue and holiness ; and that
such a recourse to the mercy of God, as wicked
Christians imagine, doth not justify in any sense. It
doth not justify as the meritorious cause of our sal-
yation ; for to affirm this is to maintain an heresy.

VOL. HI, 36

282 The Life of Faith

We have said Jesus Christ, Jesus Christ alone is the
foundation of our salvation, and our most ardent de-
sire tp participate the benefits of it is incapable of
deservinsj them. It doth not justify as a condition.
To affirm, that to have recourse to the grace of Je-
sus Christ is the only condition that the Gospel re-
quires, is to mutilate the Gospel, apparently to wi-
den beyond all scriptural bounds the way to heaven,
and really to open a large and spacious road to eter-
nal perdition.

If there be one in this assembly so unacquainted
with Ciiristianity as to suppose that he may be justi-
fied before God by a fruitless desire of being saved,
and by a barren recourse to the death of Christ, let
him attend to the following reflections.

1. Justifying faith is lively faith, a believer cannot
live by a dead faith : but faith without works is dead,
James ii. 20. Consequently the faith that gives life, is
a faith containing, at least in principle, all virtues.

2. Justifying faith must assort with the genius of
the covenant to which it belongs. Had the Gos-
pel no other design than that of pardoning our sins,
without subduing them, faith might then consist in a
bare act of the mind accepting this part of the Gos-
pel: but if the Gospel proposeth both to pardon sin,
and to enable us to renounce it, faith, which hath to
do with this covenant of grace, must needs involve
both these articles. Now, who will pretend to say,
the Gospel hath not both these blessings in view ?
And consequently, who can deny, that faith consists
both in trusting the grace, and in obeying all the
laws of the Gospel ?

The Life of Faith. 283

3. Justifying faith must include all the virtues, to
which the Scripture attributes justification and salva-
tion. Now, if you consult the oracles of God, you
will perceive Scripture speaks a language that will
not comport with the doctrine of fruitless faith.
Sometimes salvation is attributed to love, *' Come ye
blessed of my Father, inherit the kingdom, for I was
an hungred, and ye gave me meat," Matth. xxv. 34.
Sometinies it is attributed to hope, Hope maketh not
ashamed^ Rom. v. 5. Sometimes to fnith. Whosoever
believeth in him shall have eternal life, John iii. 1 5.
I ask now, to which virtue, strictly speaking, does
salvation belong? to love, to hope, or to faith? Or
rather, is it not clear, that, when scripture attributes
salvation to one of these virtues, it doth not consid-
er it separately, as subsisting in a distinct subject, but
considers it as flowing from that general principle,
which acquiesces in the whole Gospel ?

4. Juibtifyiiig faith must merit all the praises which
are given to it in Scripture. What encomiums are
bestowed on faitli ! It unites us to Jesus Christ. It
crucifietli us as it were, with him, it raiseth us up to-
gether, and makes us sit together with him in heavenly
places, in a word, it makes us one with him as he is
one with the Father, Gal, ii. 20. Eph. ii. 6. and John
xvii. 20. But the bare desire of salvation by Jesus
Christ devoid of obedience to him, is this to be
crucified with .lesus Christ? Is this to be risen with
him ? Is this to sit in heavenly places with him ?

5. Justifying faith must enter into the spirit of the
mystery, that acquires justification for us ; I mean
the mvsterv of the satisfaction of Jesus Christ. Whaf

284 Ttie Life of Faith.

is the system of our churches on the mystery of sat-
isfaction ? Some divines among us have ventured to
affirm, that God was entirely free either to exact the
punishment due to sin, or to release mankind from
all obligation to suffer it. He required a satisfac-
tion, say they, because of its greater fitness to ex-
press to the whole universe his just abhorrence of
sin.

But the generally received doctrine among us, is
that although God was entirely free when he punish-
ed sin, yet he was necessarily inclined to do it by
the perfection of his nature ; and that as, being an
uniform Spirit, it was impossible for him to lie, Heb.
Ti. 18. and contradict himself, so, being a just and
holy Spirit, it was impossible for him to pardon sin-
ners without punishing sin on some victim substitut-
ed in their stead.

We will not now compare these systems, nor al-
lege the motives of our embracing one in preference
to the other: But, this we affirm, choose which you
will, either affords a demonstration in favour of our
thesis.

In regard to the first, it may be justly said. What !
hath God, think ye, so much love for holiness, and
so much hatred of sin, that, although he was not in-
clined to exact a satisfaction by necessity of nature,
yet he chose rather to do so than to let sin pass un-
punished? Hath God, think you, sacrificed his Son,
on account of the fitness of his sufferings to remove
every shadow^ of tolerating sin? Do you believe this,
and can you imagine, that a God, to whom sin is so
extremely odious, can approve of a faith that is com*

The Life of FcdtL 285

patible with sin, and which never gives vice its death-
wound ?

The demonstration is equally clear in regard to
those who embrace the general system of our church-
es. How can a man persuade himself, that the love
of order is so essential to God, that he cannot with-
out contradicting himself pardon the sinner, and not
punish the sin ; how, I say, can such a man persuade
himself that such a faith as we have exploded can
enable us to participate the pardoning benefits of the
death of Clirist ?

Is it not evident, that these two suppositions make
a God contradictory to himself, and represent his at-
tributes as clashing with each other ? In the first sup-
position, a God is conceived, to whom sin is infinite-
ly odious ; in the second a God is imagined, to whom
sin is perfectly tolerable. In the first a God is con-
ceived, who naturally and necessarily requires a sat-
isfaction ; in the second a God is imagined, who by
a pliable facility of nature esteems a sinner although
he derives from the satisfaction no motives to re-
nounce his sin. In the first, God is conceived as
placing the strongest barriers against sin, and as sac-
rificing the noblest victim to express his insuperable
aversion to vice ; in the second, God is imagined as
removing all obstacles to sin, and protecting men in
the practice of it, nothing contributing more to con-
firm wicked men in sin than the vain opinion, that,
carry vice to what pitch they will, they may be re-
conciled to God by the mediation of Jesus Christ,
wlienever they wish for the benefits of his sacrifice.

286 The Life of Faith,

To all these consideration!?, add one more on the
unanimous opinion of all your ministers. In vain
do you attempt to seek pretexts lor sin in tliose
scholastic disputes, and in those difierent methods
which divines have struck out in establishing; the
doctrines of faith and justification. Your divines. I
grant, have used expressions capable of very diîïer-
ent meanings, on these articles. They are men,
their gemusses, like those of the rest of mankind
are finite, and they have discovered in the far great-
er part of all their systems the narrow limits of tl eir
minds. Intelligences, confined like ours, are neces-
sarily stricken with a first truth more than with an-
other truth, no less important and clear than the
first. Every science, every course of study, aflford
proofs of tlie truth of this remark : but the present
subject of our inquiry abounds with evidence of
this sort. Some have been more struck with the
necessity of believing the truths of speculation, than
with that of performing die duties which belong
to these truths. Others have been more affected
with the necessity of performing the duties of re-
ligion, than with that of adhering to the specula-
tive truths of it. Some, having lived among peo-
ple believing the merit of works, have turned all
their attention against the doctrine of merit, and
have expressed themselves, perliaps without design,
in a manner, that seemed to enervate the necessity of
good works. Otliers, on the contrary, having lived
among libertines, who did not believe, or who afiect-
ed not to believe the necessity of good works have
turned all the point of their genius against this per-

The Life of FaitL 28T

nicioiis doctrine, and in their turn have expressed
themselves, perhaps without design, in a manner that
seemed to favour tlie notion of merit. Notliing is so
rare as a genius comprehending; at once the whole of
any subject. As notliing in the military art is so
rare as that self-possession, which enables a general
to pervade a whole army, and to be present, so to
speak, in every part of the field of battle; so in the
sciences, nothing is so uncommon as that kind of
comprehensive attention, which enables a man al-
ways to think and speak in perfect harmony with
himself, and so to avoid destroying one part of his
thesis, while he establishes another part of it. But,
after all, there is no real difference among your min-
isters on tliis article. Whatever method they take,
they all agree, that no man can be a true Ctiristian,
who does not receive Jesus Christ as his prophet,
priest, and king ; that as faith unites us to Jesus
Christ, it is impossible for the members of a head so
holy to continue in sin. Now does not all this
amount to a demonstration that saving faitii trans-
forms the heart ?

Let us examine the objections which are made
against this doctrine.

Is it pretended, that the design of excluding holi-
ness from the essence of faith is to elevate the merit
of the death of Christ ? But, O vain man! Do not we
elevate the merit of the death of Christ, we, who
place it in our system as the only foundation; the
alone cause of the salvation of man, excludino; works
entirely, however holy they may be ?

288 The Life of Faith.

Dost thou say, thy desiojn is to humble man? But,
O vain man! What can be more proper to humble
man than our system, which shews him that those
works are nothing;, which do not proceed from the
assistance of God; and that if God c<»ndescends to
accept them, he does so through mere mercy, and
not on account of their merit ?

Dost thou add, that our system is contrary to ex-
perience, and dost thou allege Ihe examples of ma-
ny, who have been justified without performing one
good work, and by the bare desire of being saved
by Jesus Christ, as the converted thief, and many
others, who have turned to God on a death-bed?
But, O vain man! What have we been establishing?
Have we said, that a faith, which had not produced
good works, was not a true faith? No, we have on-
ly affirmed, that a true faith must necessarily be a
principle of good works. It may happen, that a
man may have this principle, and may not have any
opportunity of expressing it by practice, and of
bringing it into action ; he hath it, however, in in-
tention. In this sense we admit the maxims of 8t.
Augustine, and if he did not understand it in our
sense, it ought to be understood so, " Good works,
says he, do not accompany justification ; but they
follow it." The thief, in one sense, stiictly speak-
ing, did no good work : but in another sense he did
all good works. We say of him, as we say of Abra-
ham, he did all in heart, in intention. Abraham,
from the first moment of his vocation, was account-
ed to have abandoned his country, sacrificed h,s son
Isaac, and wrought all those hçroical actions of ChriB-

The Life of Faith, 289

tian faith, which made him a model for the whole
church. In like manner, the converted thief visited
all the sick, clothed all the naked, fed all the hun-
gry, comforted all the afflicted, and was accounted
to have done all the pious actions, of which faith is
the principle, because he would infallibly have done
them, had God afforded him opportunity.

Dost thou say, our justification and salvation flow
from adecree made before thefoundation of the world,
and not from our embracing the gospel in time ? But,
O vain man ! Do we deny the decree by shewing the
manner of the accomplishment of it ? Do we destroy
the end by establishing the means ? If your side can
prove, without injuring the doctrine of decrees, that
man is justified by a bare desire of being justified,
can we injure the same doctrine by asserting, that
this desire must proceed from the heart, and must
needs aim to please God, as well as to be reconciled
to him, and to share his love ?

Dost thou still object, that, although our system is
true in the main, yet it is always dangerous to pub-
lish it; because man has always an inclination to sa-
crifice unto his own net, and burn incense unto his own
drag, Hab. i. 16. that by pressing the necessity of
works, occasion is insensibly given to the doctrine of
merit ? But, allow me to ask. Is there no danger in
the opposite system ? If ours seem to favour one
vice, does not the opposite system favour all vices?
If ours seem to favour pride, does not the opposite
system favour that, and with that all other vices, re-
venge, calumny, adultery, and incest ? And, after
all, should the abuse of a holy doctrine prevent the

V0Î. HT'. 37

29â The Life of Faith.

tise of it ? Where, pray, are the men among as, vf\m
think to merit heaven by tlieirgood works? For our
parts, we protest, my brethren ! that, having examin-
ed a great number of consciences, we find the gene-
ral inclination the other way; people are in gen-
eral more inclined to a careless reliance on a kind of
general grace than to an industrious purchase of hap-
piness by good works. What is it, after all, that de-
coys thousands before our eyes into the broad way
of destruction ? Is it an opinion, after they have
been very charitable, that they merit by charity ? Is
it an opinion, after they have been very humble, that
they merit by humility? Ah! my brethren! the
greatest part of you liave so fully proved by your
indisposition to piety, that you have no idea of the
merit of good works, that there is no fear of ever es-
tablishing this doctrine among you. But, to form
lo( S3 notions of obedience, to mutilate the covenant
of grace, to render salvation the easiest thing in the
world, to abound in flattering ourselves with hopes
of salvation, although we live without love, without
humility, Vv'ithout labouring to be saved ; these are the
rocks against which we split; these are the dangers
from which we would free you ; this is the monster
that we would never cease to attack, till we have
Siven it its death-wound.

I would then abhor myself, deplore my frailty,
blush at the remembrance of my best duties, cast
myself into the arms of divine mercy, and own all
my felicity derivable from grace. I would own, it
is grace that elects; grace which calls; grace that
justifies; grace which sanctifies; grace that accepts

The Life of Faith. 291

a sanctification always frail and imperfect : but at the
^ame time, I would watch over myself, I would
arouse myself to duty, I would work out my salvation
nith fear and trembling, Phil. ii. 12. and, while I ac-
knowledge grace does all, and my works merit noth-
ing, I would act as if I might expect every thing
from my own efforts,

Yerily, Christians ! these are the two dispositions,
which, above all others, we wish to excite in your
minds and hearts. Tliese are the two conclusions
that you ought to draw from this discoiu se ; a con-
clusion of humility, and a conclusion of vigilance:
A conclusion of humility, for behold the abyss in-
1o which sin had plunged you, and see the expence
at which you were recovered from it. Man had ori-
ginally a clear judgment, he knew his Creator, and
the obedience that was due to him from his creatures.
The path of happiness was open to him, and he was
in full possession of power to walk in it. All on a
sudden he sins, his privileges vanish, his knowledge
is beclouded, and he is deprived of all his freedom:
IMan, man, who held the noblest dominion in nature,
falls into the most abject of all kinds of slavery. In-
stantly the heavens reveal his iniquity, the earth rises
vp against him. Job xx. 27. lightnings flash in his
eyes, thunders roll in his ears, and universal nature
announces his final ruin. In order to rescue him
from it, it was necessary for the mercy and justice of
God to shake heaven anel earth, Heb. xii. 26. God
must take upon him the form of a servant, Phil. ii. 7.
the most excellent of all intelligent beings must die
in order to save him from eternal death.

29^ The Life of Faith.

This is not all. Even since Jesus Christ hath
said to us, This is the path to paradise ; that is the
broad way to destruction ; a fatal charm still fasci-
nates our eyes, a dreadful propensity to misery yet
carries us away. Here again the nature and fitness
of things require the assistance of heaven. Grace,
that revealed salvation, must dispose us to accept it,
and must save us, if I may be allowed to speak so,
in spite of our own unhappy disposition to vice and
misery. After so many crimes, amidst so many er-
rors, in spite of so many frailties, who, who dare lift
up his head? Who can presume to trust himself?
Who can imagine himself the author of his own
salvation, and expect to derive it from his own
merit ?

Hide, hide thyself in the dust, miserable man !
smite thy breast, fix thine eyes on the ashes, from
which thou wast taken. Lift up tliy voice in these
penitential cries. If thou, Lord! shouldsl mark in-
iquities: O Lord ! who shall stand? Psal. cxxx. 3.
" O Lord ! righteousness belongeth unto thee ; but
unto us confusion of face," Dan. ix. 7. " God for-
bid that I should glory save in the cross of our Lord
Jesus Christ," Gal. vi. 14. Lay thy pretensions, thy
virtues, thy merits at the foot of this cross. Di-
vest thyself of thyself, and tear from thy heart, if
possible, the last fibre of that pride, which would ob-
struct thy salvation, and ensure thy destruction.

But, my brethren ! shall this be the whole of
your religion ? will you acknowledge no other en-
gagement? Does this short system, think you, in-
clude the whole of a Christian's calling ? Let us add

The Life of Faith. 293

to this, brethren! watchfulness. As no vices are so
dangerous as those which present themselves to us
under the ideas of exalted virtues, such as hatred un-
der a colour of zeal, pride under an appearance of
severity and fervour, so no errors slide more easily
into our minds than those which conceal themselves
under the names of the great truths of religion. To
plead for human innocence, to deny the satisfaction
of Christ, to pretend to elevate our good works so
high as to make them the price of eternal felicity,
are en'ors so gross, and so diametrically opposite to
many express declarations of scripture, that a little
love for truth, and a small study of religion will be
sufficient to preserve us from them. But under pre-
tence of venerating the cross of Christ, and of hold-
inof fast the doctrine of human depravity, with the
pious design of humbling man, under, I know not
what veils of truth and orthodoxy, to widen the way
to heaven, and to lull whole communities of Chris-
tians into security ; these are the errors, that softly
and imperceptibly glide into our souls, as, alas ! were
not the nature of the subject sufficient to persuade
you experience, the experience of most of you
would easily convince you.

But you have heard the maxim of St. James,
faith nithout works is dead, chap. ii. 26. This max-
im is a touchstone by which you ought to try your-
selves.

One of you believes there is a God : faith without
works is dead. Art thou penetrated with veneration
for his perfections, admiration of liis works, deference

2U The Life of Faith.

to his laws, fear of his judgments, gratitude for his
bounties, and zeal for his glory ?

Another believes, Christ died for his sins : faith
without works is dead. Dost thou abhor thy sins for
shedding his blood, for preparing his cross, for wound-
ing his person, for piercing his side, for stirring up a
war between him and divine justice, fot- making him
cry in the bitterness of his soul, Now is my soul
troubled, John xii. 27. My soul is exceeding sorrow-
fill, even unto death. Matt. xxvi. 38. My God! My
God ! why hast thou forsaken me ?

Thou believest there is a future state: faith with-
mit works is dead. Dost thou place thy lieart where
thy treasure is ? Dost thou anticipate by faith and
hope the blessed period of thine admission to future
felicity ? Dost thou desire to depart and to be with
Christ? Pliil. i. 23. Is thy soul a-thirst for God?
Dost thou pant after him, as the hart panteth after
the water brooks ? Psal. xlii. 1, 2.

Ah, formidable maxim ! Ah, dreadful touchstone !
We wish God had not only fitted religion, so to
speak, to our frailties and infirmities ; we want him
also to accommodate it to our inveterate vices. We
act as if we desired, that the sacrifice, which was
once offered to free us from the punishment of sin,
and to merit the pardon of it, had been offered again
to free us from the necessity of subduing it, and to
merit a right for us to commit it. What madness!
From the days of Adam to this moment conscience
has been the terror of mankind ; and this terror, ex-
cited by an idea of a future state, and by tiie ap-
proach of death, hath inclined ail men to seek a

The Life of Faith, 295

remedy against this general and formidable evil.
Philosophers, Divines, Libertines, Worldly heroes,
all have failed in this design. Jesus Christ alone
has succeeded in it. Only Jesus Christ presents to
us this true remedy so ardently desired, and so vain-
ly sought ; and we still refuse it, because our vices,
fatal as they have been to us, are still the objects of
our most eager desires.

But do you know what all these objects of our
contemplation suppose ? Conscience, if we listen to
its voice, death and futurity, if we attend to them,
the doctrine, the humbling doctrine of justification,
that we have been preaching to you, all suppose
that we are criminals, that the wrath of heaven is
kindled against us, that the eternal books, in which
our actions are registered, are opening, that our
Judge is seated, our trial coming on, our final doom
preparing, and that there remains no refuge from all
these miseries but Jesus Christ, whose name is an-
nounced, that we may escape the wrath to come»
and be saved. To him let us flee. To him let us
resign our minds, our hearts, and our lives. God
give us grace to do so. To hioi be honour and glo-
ry for ever, AmeiK

2 Corinthians yii. 10.

Godly sorrow worketh repenlance to salvation not to he
repented of: but the sorrow oj the world worketh
death.

J. HE words we have read, and with which we pro-
pose to cherish your devotion in this exercise, are
connected, not only with the preceding verses, but
also with a part of that epistle which St. Paul had
written to Corinth before this. This connection is
the properest comment on the sense of the text;
with this therefore, we begin, and this part of our
discourse will require >our particular attention.

Our apostle had scarcely planted the gospel at
Corinth, and formed the professors of it into a Chris-
tian church, before one of the most atrocious crimes
was committed in the community. Quo ht we to be
surprized that we, inferior disciples of the apostles,
fail in attempting to prevent or to correct some ex-
cesses ? Cljurches founded and edified by inspired
men were not exempt from them. In the Church of
Corinth we see impure, and even incestuous practi-
ces. How abominable soever the crime was, St.

VOL. III. 38

298 Jiepcntaiice.

Pnul was less d)ao;rined at it than at the conduct of
the Corinthian church towards the perpetrators of it.
It is not astonishing to find some in a large congre-
gation, who are the execration of nature. Of the
twelve disciples whom Jesus Christ chose for apos-
tles, one was a devil, .John vi. 70. But that a whole
congregation, a Chiistian congregation, should con-
sider such a monster with patience, and, instead of
punishing his crime, should form pretexts to palliate,
veils to conceal it, is surely the height of depravity.
Such, however, were the Corinthians. Our apostle
says, ye are puffed up, 1 Cor. v. 2. AVith what pride
does lie leproach them ? How could any men possi-
bly derive a glory from an abomination, which nat-
urally inspires mollification and shame ? The pride
Avith which he reproaches them, is a disposition too
well known among Christians. It is the disposition
of a nian who pretends to free himself from the or-
dinary laws of moral rectitude, and to leave that
patli in which the gospel requires all Christians to
walk, to the vulgar; who treats the just fear of a
well regulated conscience, that trembles at the ap-
proach of sin, as meanness of soul, and pusillanimi-
ty ; and who accommodates the laws of religion to
the passions that govern him, and to the seasons in
which he has or has not an opportunity of being
wicked. These were the dispositions of the Corin-
thians in regard to the incestuous person. Perhaps
tliey derived some exculpating maxims from the
Jews, The Jews thought, that a man who became a
proselyte to their religion, was thereby freed from
those natural ties which before united him to his re-

Repentance. 299

lations, so that a man mi^ht innocently espouse his
sister, or his mother, and so on. Tlie pa2;ans re-
proached the Jewish nation with this ; and tliis per-
haps mi2;ht furnish Tacitus with a part of the char-
acter, that he gave the Jews*. What is considered
by us as sacred, says this celebrated historian, they
treat as profane, and incestuous marriages, which
shock us, they think lawful.

St. Paul rebukes the Corinthians for marking with
a character of infamy, not only their own church:
but in a manner the whole Christian world. Do you,
as if he had said, consider a crime with indifference,
which is unknown even among heathens ? // is report-
ed eommonly that there is fornication among yoUy and
such fornication as is not so mnch as named amongst
the Gentiles that one shoidd have his father's rvijcy 1
Cor. V. 1. Indeed there are in pagan writings most
severe laws against incest, and what is very remarka-
ble, the apostle seems to allude in the w^ords just now
cited, to a passage in Cicero, who speaking of incest,
calls it scelus inavditum, an unheard of crime. Ac-
cordingly, we find in Tertullian, in Minutius Fe-
lix, and in other famous apologists for Clnistianity,
tl;at incest was one of the disorders with wliich the
pagans reproached tlie primitive Christians ; the hea-
thens either did what has been too often done, charge
a whole family, sometimes a whole city, sometimes
a whole nation, with the fault of one member; or
they thought nothing could blacken Christians more
than taxing them with a vice, although falsely, which

* Hist. V. 4.

300 JRepentance,

was lipid in the utmost detestation by all professors
of pai^anism.

The apostle tells the Corinthians, that instead of
having adopted, as they had, maxims which seemed
to paliate incest, they should hav^e imitated the con-
duct of the Jews, when they were obliged to excom-
municate any scandalous offenders from their com-
munity. On these sad occasions, it was customary
with the Jews to fast, to weep, and to put on mourning,
as if the person were dead. Ye are pvffcd up, and have
not mourned, as if he who had done this deed had been
taken Jrom you, ver, 2. This custom was followed
afterward by Christians, witness a famous passage in
the book entitled apostolical constitutions^' ; witness
also these words of Origen, Christians mourn as over
the dead for those whom they are obliged to separate
from them ; however odious and infectious a member
of our body maybe, we always do violence to our-
selves when we are under a necessity of cutting it
offf. This is not all. St. Paul, not content with
general censures and reproofs, thought this one of
the extreme cases, in wiiich the honour of his apos-
tleship would oblige him to take his ecclesiastical
rod, and to perform one of those formidable miracles,
which God enabled the primitive Christians to work.
You cannot but know, that among other miracu-
lous gifts which God communicated for the establish-
ment of Christianity, that of inflicting remarkable
puussliinents on some offenders was one of the most
considerable. Ht, Peter employed this power against

* Constit. Apostol. lib. ii. cap. 41.
t Orig. lib. iii. cont. Celsum.

Repentance. , 301

Ananias, whom he caused to fall dead at his feet,
and against the wife of this miserable prevaricator,
to whom he said, Behold ! the feet of them which have
buried thy husband are at the door, and shall carry thee
out. Acts V. 9. St. Paul speaks of this power in this
style, 77jc weapons of our warfare are mighty through
Gody in readiness to revenge all disobedience, 2 Cor. x,
4, 6. Our apostle used this power against Elymas
the sorcerer, and against Hymeneus and Alexander;
he thought he ought also to use it against the inces-
tuous Corinthian, and to deliver him to Satan, 1 Cor.
V. 5. thus was this terrible dispensation described.

Such an exertion of apostolical power was indis-
pensibly necessary ; it reclaimed those by fear whom
mildness could not move ; while an indulgence for
such a crime as this would have encouraged the
commission of many more. But the apostle, while
he used this power, was extremely uneasy on ac-
count of the necessity that forced him to exercise it.
I wrote unto you, says lie, out of much affliction and
anguish of heart with many tears, 2 Cor. i. 4. He not
only declares, that he had no intention by punishing
the culprit to destroy his soul ; but that he even fear-
ed those sharp censures which his letter had engaged
the Corinthian church to inflict, would produce im-
pressions too terrific on the soul of the incestuous
sinner, or, as he expresses it, that he would be swal-
lowed up with over much sorrow, ver. 7.

He goes further in my text, and in the whole chap-
ter from which I have taken it. He wishes to in-
demnify himself for the violent anguish that he had
suffered, Avhen he was obliged to treat his dqar Co-

302 Hepenimice.

rinthians with extreme rigour. He comforts himself
by recollecting the salutary efiects Avhich his zeal had
produced, Thovgh I made you sorry with a letter,
says he in the words immediately before the text, /
do not repent ; though I did repent ; because ye sorrow
to repentance, Jor ye were made sorry after a godly
manner. In the text he establisheth tliis general
iTiaxim for all Christians, " Godly soirow worketh
repentance to salvation not to be repented of : but
the sorrow of the world worketh death."

The connection of the text with the whole sub-
ject, that we have been explaining, was, as I said be-
fore, the best comment that we could propose to ex-
plain the text itself. By what we have heard, it is
easy to understand what godly sorrow is, and what
the sorrow of the world. GodJy sorrow has for its
object sin committed against God, or rather, godly
sorrow is tlie grief of a man who repents of his sins
as God would have him repent ; it is the sorrow of a
man who afflicts himself not only because he is mis-
erable, but because he deserves to be so ; and be-
cause he hath violated those laws of righteousness
and holiness which his own conscience approves.
The sorrow of the world h that which hath worldly
blessing for its object ; or it is the grief of a man who
repents of his sins as worldly men repent ; it is the
sorrow of one who is more concerned for his misery
than for sin, the cause of it, and who would even in-
crease his crimes to get rid of his troubles. Tne
ground of St. Paul's reasoning then, is tliis : Godly
sorrow worketh repentance to salvation, or, as it may
be rendered, saving repcniance not to he repented of ;

Repentanct, 303

that is to say, a man who afflicts himself on the ac-
counts which we have mentioned, will be exercised at
first, indeed, with violent angjiiish ; but in a little
time he will derive from this very anguish substantial
comfort and joy, because his sorrow for sin will in-
duce him to subdue it, and to pray for the pardon of
it. On the other hand, the sorrow of the world work-
eth death, that is to say, either the sorrow wliicli is
occasioned by the loss of earthly enjoyments is fatal
to him who gives himself up to it ; for, as tlie wise
man saith, a broken spirit drieth the hones, Prov. xvii.
22. or the sorrow of the world worketh death, because
such a repentance as tliat of worldlings will never
obtain the forgiveness that is promised to those who
truly repent. In this latter sense I take the Avords
here.

This is a general view of the scope of the apostle,
and of his ideas in the text, ideas which we mast de-
velope in order to lead you into the spiiit of the lioly
supper of the Lord, that so the sermon may contri-
bute to the devotion of (he day. I speak of those
ideas which St. Paul gives us oï godly sorrow, saving
repentance, not to be repented of ; for we cannot en-
large on that which he calls sorrow of the world, with-
out diverting your attention from the solemn service
of this day. We will, therefore, content ourselves
with tracing a few characters of it in the body of this
discourse, that you may perceive how diiTerent the
virtue which the apostle recommends is, from the
vice which he intends to destroy.

Godly sorrow then, is the principal object of our
^contemplation, and there are three things that de-

304 Repentance.

mand a particular attention. The causes which pro-
duce it ; the effects that follow it ; and the blessings
with which it is accompanied. The Jirst of these ar-
ticles will describe your state a few days ago, when
examining your consciences, (if, indeed, you did ex-
amine them,) you were overwhelmed with a remem-
brance of your sins. How could you cast your eyes
on these sad objects without feeling that sorrow
which a penitent expresses thus, O Lord! righteous-
ness belongeth unto thee : but unto me confusion ofjace,
Dan. ix. 7. Against thee, thee only, O God! have I
sinned, and done this evil in thy sight ; Psal. li. 4. The
second article will describe your present condition.
How can you feel godly sorrow, without resolving,
by reiterated acts of love to God, to dissipate that
darkness which covered all the evidences of your
love to him, during the whole course of your sins ?
The third article will describe your future condition,
through life, at death, in the day of judgment, and
throughout all eternity. Happy periods! joyful re-
volutions ! in which penitent souls, washed in the Re-
deemer's blood, may expect nothing but grace, glory,
and fulness of joy ! This is the whole plan of this dis-
course. Blessed be God, who calls us to day to ex-
ercise such an honourable ministry ! What pleasure
to preach such a gospel to a people to whom we are
united by the tenderest love ! " O ye Corintliians !
O ye our beloved brethren, our mouth is open unto
YOU, our heart is enlarcjed. Ye are not straitened in
us : but ye are straitened in your own bowels. Now
for a recom pence in the same, (I speak as unto my
children,) be ye also enlarged, 2 Cor. vi. 11 — 13.

Repentance, 3QS

I. The remembrance of sin is the cause of godly sor-
row in the heart of a true penitent. The sinner of
whom I am speaking, is to be considered in two dif-
ferent periods of time. In the first he is under the
infatuation of sin ; in the last, after-reflections on his
sinful conduct fill his mind. While a sinner is com-
mitting sin, he resembles an enchanted man, a fatal
charm fascinates his eyes, and sears his conscience,
as St. Paul speaks, 1 Tim. iv. 2. He judges of truth,
and error, happiness and misery, only according to.
the interest of his reigning passion. Reason, per-
suade, preach, censure, terrify, thunder, open the
treasures of heaven, and the abysses of hell, the sinner
remains insensible ; so foolish and ignorant is he, he is
like a beast before you, to use the language of Asaph,
Psal. Ixxiii. 22.

But there is another period, which I called a time
of afler-reflection on his sinful conduct. Then the
remembrance of sin is cutting. Then his soul is full
of fears, regrets, griefs, remorse, reproach. Then
that sin, like the book, that St. John ate, which had
been sweet as honey in his mouth, becomes bitter in
his belly, Rev. x. 10. Then the sinner beholding
himself, and entering into his heart, finds himself
wounded with seven darts : — with the number of his
sins — with the enormity of them — with the vanity of
the motives which induced him to commit them —
with their fatal influences on the minds of his neigh-
bours— with that cruel uncertainty, into which they
have deluded his own conscience — with the horrors
of hell, of which they are the usual causes— and

TOT'. lift 39

306 Bepenlance.

with those sad reflections with which they inspire an
ingenuous lovino; heart.

1. The sinner is affected with the number of his
sins. When we reflect on our past lives, sins arise
from all parts, and absorb our minds in their multi-
tude. We owe all our existence to a Supreme Being,
and we are responsible to him for every moment of
our duration. There are duties of age, obligations
that belong to childhood, youth, manhood, and old
age. There are duties of fortune, obligations that
lie upon people, rich, poor, or in a middle station of
life. There are civil obligations which belong to
magistrates and subjects. There are domestic duties,
which belong to us as parents or children, masters or
servants. There are ecclesiastical duties, belonging
to us as pastors or people, preachers or hearers.
I'here are duties of circumstance, binding on us as
sick or well, in society or in solitude. Each of tliese
is a class of obligations, and almost each of them is a
list of crimes. Most men deceive themselves on this
subject; they contract their notion of morality, maim
the religion of Jesus Christ, reduce their duties to a
small number, which they can easily perform, and at
length form their idea of repentance by that which
they imagine of their obligations. But we are to
suppose the penitent in question free from these pre-
judices, and finding his guilt every where pronoun-
cing liimself guilty as a magistrate, and as a subject;
as a father and as a son ; as a servant and as a mas-
ter ; as a youth and as an old man ; as a rich and as
a poor man ; as enjoying his health, and as pining in
want of it; as pastor, and as one of the people; as

Repentance^' 307

preacher and as hearer. People sometimes affect to
be astonished, and to complain, because we say in
our confessions of sin, that we have sinned from the
moment of our nativity, and that the number of our
sins is greater than that of the hairs on our heads.
However, tliese are not hyperbolical expressions ;
the greatest saints have used them ; and a close ex-
amination of our lives will convince us of their exact
conformity to truth. " Every imagination of the
thoughts of the heart of man are only evil contin-
ually," Gen. vi. 5. " Our iniquities are increased
over our heads, and our trespass is grown up into
the heavens," Ezra ix. 6. *' Who can understand his
errors.'"' Psal. xix. 12. " O Lord let thy loving kind-
ness preserve me, for innumerable evils have com-
passed me about, they are more than the hairs of
mine head," Psal. xl. 11, 12.

2. The true penitent adds, to a just notion of the
number of his sins that of their enormity. Here
again, we must remove the prejudices that we have
imbibed concerning thé morality of Jesus Christ; for
here also we have altered his doctrine, and taken the
world for our casuist, the maxims of loose worldlings
for our supreme law. We have reduced great
crimes to a few principal enormous vices, which few
people commit. There are but few nmrderers, but
few assassins, but few high way -robbers, strictly
speaking : other sins, according to us, are fiailties in-
cidental to humanity, necessary consequences of hu-
man infirmity, and not evidences of a bad heart.
But undeceive yourselves, lay aside the morality of
the world, take the law of Jesus Christ for your

.308 "Repentance.

judge, and consider the nature of things in theif
true point of light. For example, what can be more
opposite to the genius of Christianity than that spir-
it of pride, which reigns over almost all of us, which
disguises us from ourselves, which clothes us with,
I know not what, phantom of grandeur, and self-
importance, and which persuades us, that a little
money, a distant relation to a noble family, a little
genius, a little countenance and applause, entitle us
to an elevation above the rest of mankind, and to
the fantastic privilege of considering ourselves ae
men made of a mould different from that of the rest
of mankind ? What can be more criminal than those
calumnies and slanderous falsehoods, which infect
the greatest part of our conversations ; to maintain
which, we pretend to penetrate the most hidden re-
cesses of a neighbour's heart, we publish his real
faults, we impute others to him, of which he is per-
fectly innocent, we derive our happiness from his
misery, and build our glory on his shame ? What
more execrable than habitual swearing and profaning
the name of Almighty God? Is it not shocking to
hear some who profess Christianity, daily profane
ïeligion, revile its histitutions, blaspheme their Cre-
ator for an unfavourable cast of a die, or turn of a
card ? Tn general, can any thing be more injurious
to Jesus Christ, than that attachment which most of
us have to the world, although in different degrees ?
W^hat more fully proves our light estimation of his
promises, our little confidence in his faithfulness?
My brethien, we tremble when we hear of a wretch,
whom iiimii'er bad driven to commit a robbery on

Repentance. 30^

the higlnvay ; or of a man mad with passion, who,
in a transport of wrath had killed his brother ! But,
would we enter into our own hearts, would we take
the pains to examine the nature of our own sins, we
should soon find ourselves so black and hideous, that
the distance which partial self-love puts between us
and the men, at whom we tremble, would diminish
and disappear.

3. A third idea that afflicts a penitent, is that of
the fatal influence which his sins have had on the soul
of his neighbour. My brethren, one sin strikes a
thousand blows, while it seems to aim at striking on-
ly one. It is a contagious poison, which diliuseth
itself far and wide, and infects not only him who
commits it, but the greatest part of those who see it
committed. You are a father, you cannot sin with-
out dragging your children down the gulph into
which you precipitate yourself. Hence we general-
ly see, if a father be ignorant of religion, his chil
dren are ignorant of religion ; if a mother be a mere,
worldling, her children are infatuated with love to
the world. You are a pastor, you cannot fall into
sin without inducing some of your flock to sin too ;
there are always some people so weak, or so wick
ed, as to think they cannot do wrong, while they irn-
itate you, while they take those for their examples
who profess to regulate the conduct of others. St.
Jerom says. The house and the conduct of a bishop
are considered as a mirror of public discipline, so
that all think they do right when they follow the ex-
sample of their bishop. You are a master, you can
not sin without emboldening your apprentices and

3IÔ Ihpentancc.

workmen to sin, nor without making yom' families
schools of error, and your shops academies of the
devil. Dreadful thought ! too capable of producing
the most exquisite sorrow ! What can a man think
of iiimself, who, considering those unhappy creatures
who are already victims to the just displeasure of
God in hell, or who are likely to become so, is obli-
ged to say to himself, agreeably to the divers circum-
stances in which providence hath placed him. Per-
haps this church, which hath produced only apostates,
might have produced only martyrs, had I declared
the whole counsel of God with plainness and courage ?
Acts XX. 27. Perhaps this family that is plunged in-
to ignorance, fallen from ignorance to vice, and from
vice into perdition, might have produced an Onesi-
mus, a partner of the saints, Phiiem. 10, 17. had I
caused the spirit of piety and virtue to have anima-
ted the house ! Perhaps this child, given me to be
made an oflering to the Lord, and so to become my
joy and crown, Phil. iv. 1. through all eternity may
execrate me as the author of his misery ; he perhaps
may justly reproach me, and say, unworthy parent,
it was by imitating thy fatal example that I was
brought into this intolerable condition; they were
thine abominable maxims, and thy pernicious actions,
which involved me first in sin and then in punishment
in hell.

4. The weakness of motives to sin is the fourth
cause of the sorrow of a penitent. When people
find themselves deceived in the choice of one out of
many objects, they comfort themselves by reflecting,
either that all the objects had similar qualifications

Repentance, 311

to recommend fhem, or that their dissimilarity was
difficult to be known. But what proportion is there
between motives to vice and motives to virtue ? At-
tend a moment to motives to sin. Sometimes a va-
pour in the brain, a rapidity in the circulation of the
blood, a flow of sfiirits, a revolt of the senses, are
our motives to sin. But after this vapour is dissipa-
ted, after this rapidity is abated, after the spirits and
senses are calmed, and we reflect on what induced
us to offend God, how can we bear the sight of our-
selves without shame and confusion of face ? Motives
to sin are innumerable and very various : but what
are they all ? Sometimes an imaginary interest, an
inch of ground, and sometimes a sceptre, a crov/n,
the conquest of the universe, the kingdoms of the
world, and the glory of them, Matt. iv. 10. Tliere
comes, however, a moment, in which all these dif-
ferent motives are alike. When a man lies on a
death-bed, when all terrestrial objects are disappear-
ing, when he begins to consider them in their true
point of light, and to compare sceptres, conquests,
crowns, and kingdoms with the ideas of his own
mmd, the immense desires of his heart, and the large
plans of felicity that religion traceth, he finds he
has been dazzled and misled by false lights, and how
in such an hour can he bear to reflect on himself
without shame and confusion ?

5. I make a fifth article of the penitent's uncer-
tainty of his state. For although the mercy of God
is infinite, and he never rejects those who sincerely
repent, yet it is certain the sinner in the first mo-
ments of his penitence hath reason to doubt of his

312 Repentance.

state, and till the evidences of his conversion become
clear, there is almost as much probability of his de-
struction as of his salvation. Terrible uncertainty !
so terrible, that I am not afraid of affirminsj, except
the torments of hell it is the most cruel condition in-
to which an intelligent being can be brought. Re-
present to yourselves, if it be possible, the state of a
man who reasons thus. When I consider myself, I
cannot doubt of my guilt. I have added crime to
crime, rebellion to rebellion. I have sinned not on-
ly through infirmity and weakness : but I have been
governed by principles horrible and detestable, in-
compatible with those of good men, and with all
hopes of paradise. I deserve hell, it is certain, and
there are in that miserable place sinners less guilty
than myself. My sentence, indeed, is not yet de-
nounced : but what proof have I, that I have not
sinned beyond the leach of that mercy which is held
forth to sinners in the gospel? The gospel says plain-
ly enouglî. If any man sin, ihere is an advocate with
the Father, Jesus Christ the righteous, I John ii. 1.
but the same gospel declares as plainly, that it is im-
possible for those 7vho were once enlightened, if they
fall away, to renew them again unto repentance, Heb.
vi. 4, 6. I see indeed in the New Testament a Peter^
ivho i-epented and was pardoned, after he had deni-
ed his Saviour : but the same book shews me also a
Judas, who died in despair. On this side of a cruci-
fied Christ I see a converted thief : on the other hangs
one, who persisting in impenitence expires in guilt
unpardoned; and the blood of the Saviour flowing
,ill v^'anTt and propitious from his veins obtains in his

'Repentance* 3l3

sight pardon for his partner, but none for him. Ï
see indeed in the gospel, that God invites the sinner,
and waits a while for liis return : but I see also, that
this time is limited, that it is a fine day succeeded by
a terrible night, that it is a measure which the obsti-
nacy of a sinner fills up. O happy days! in which
I saw the face of my God, in which I could assure
myself of my salvation, in which I cheerfully waited
for death as my passage to glory. Ah ! whither are
you fled ! Now, what must I think of myself? Have
I committed only pardonable offences, or have I been
guilty of those crimes for which there is no forgive-
ness ? Shall I be forgiven as Peter was, or shall I be
abandoned to desperation like Judas ? Shall I ascend
to paradise with the converted thief, or must I with
his impenitent partner be cast into the flames of hell ?
Will my Redeemer deign to raise me by his life-giv-
ing voice from my grave to the resurrection unto
life, or will he doom me to destruction? Are the
riches of the goodness and forbearance of God, yet
open to me, or are they closed against me ? Am I
a real penitent, or am I only an apparent one ?
Shall I be damned? — Shall I be saved? — Perhaps the
one. — Perhaps the other. — Perhaps heaven. — Per-
haps hell. — O fatal uncertainty ! — Dreadful horror I
— Cruel doubt ! — This is the sixth arrow of the AU
mighty, that wounds the heart of a repenting sinner,

6. Perhaps hell. This is my sixth reflection. Hell
is an idea, against which there is no philosophy to com-
fort, no profaneness to protect, no brutality to harden ;
for if we every day see men, who seem to be got above
the fear of future punishment, it is because we see afc .

VOL. iif. 40

314 Hepcntanci.

the same time iijen, who have found the art either of
çtupifying themselves by the tumultuous noise of
their passions^ or of blinding themselves by their
infidelity. The very scepticism of these men marks
tlieir timidity. The very attempts, which they make
to avoid thinking of hell, are full of proofs that they
cannot bear the sight of it. Indeed, who can swp-^
port the idea of the torments of hell, especially
when their duration is added ? Yet this is the idea
that strikes a peniteat, he condemns himself to suf-
fer this punishment, he places himself on the edge
of this gulf, and, if I may be allowed to speak so,
draws in the pestilential vapours, that arise from
this bottomless abyss. Every moment of his life,
before he beholds God as his reconciled Father, is a
moment, in which probably he may be cast into hell,
because there is no period in the life of such a man,
in which it is not probable that he may die, and
there is no death for one v/ho dies in impenitence,
which will not be a death in a state of reprobation.

7. In fine, the last arrow that woundeth the heart
of a penitent, is an arrow of divine love. The more
we love God, the more misery we endure when we
have been so unhappy as to offend him. Yes, this
love, which inilames Seraphims, this love, which
makes the felicity of Angels, this love, which sup-
ports the believer under the most cruel torments, this
love is more terrible than death, and becomes the
greate'st tormentor of the penitent. To have offend-
ed a God whom he loves, a God whom so many ex-
cellences render lovely, a God whom he longs again
to love, notvvilhsLanding tliose terrible looks which

Repentance, 315

he casts on the sins that the penitent deplores ; those
thoughts excite such sorrows in the soul, as nothing
but experience can give men to understand.

The union of all these causes, which produce sor-
row in a true penitent, forms the grand difference
between that which St. Paul calls godly sorron\ and
that which he calls the swrow of the world, that is to
say, between true repentance and that uneasiness,
which worldly systems sometimes give another kind
of penitents. The grief of the latter ariseth only
from motives of self interest, from pimishments they
ieei, or from consequences they fear.

We have seen, then, the true causes of godly sor-
row, and we are now to attend to its effects, they
constitute a second remarkable difference between
godly sorrow and the sorrow of the world.

11. St. Paul speaks of the effects of godly sorrow
only hi general terms in our text, he says, it work-
eth repentance to salvation: but in the following ver-
ses he speaks more particularly ; " Behold, this self-
same thing, that ye sorrowed after a godly sort, what
carefulness it wrought in you, yea, v/hat clearing of
yourselves, yea, what indignation, yea, what fear,
yea, what vehement desire, yea, what zeal, yea,
what revenge !" Some of these terms may perhaps
be equivocal, however, we do not intend at present
to inquire iiîto the various senses of them : but we
will take them in that sense which seems most obvi-
ous, most agreeable to the style of St. Paul, and to
the subject of which he is speaking-
There is also in the language of the apostle, in
T\hat he calls the working of godly sorrow, something

316 Repentance.

relative to tlie state of the Corinthian church in re-
gard to the case of the incestuous person ; and this
seems particularly clear in the expression, yea, what
revenge! St. Paul very likely referred to the excom-
inunication of this person by the Corintliian church.
He had directed them in a former epistle, when ye
are gathered together, and my spirit, with the power of
our Lord Jesus Christ, deliver such a one unto Satan,
1 Cor. V. 4, 5. We have seen that the pvmishments
inflicted on such persons are called vengeance, and of
this revenge, or vengeance, the apostle speaks. Let
lis omit every thing personal, and let us attend only
to that part of the sul>ject which regards ourselves.

The first effect of godly sorrow is what our apostle
calls carefulness, or, as Î would ratlier read it, vigi-
lance, yea, what vigilance! I understand by this term
the disposition of a man, who, feeling a sincere sor-
row for his sins, and being actually under the afflict-
ing hand of God, is not content with a few gene-
ral notions, and a little vague knowledge of his own
irregidarities : but uses all his efforts to examine ev-
eiy circumstance of his life, and to dive into
tlie least obvious parts of his own conscience, in or-
der to discover whatever is offensive to that God,
whose favour and clemency he most earnestly im-
plores. The penitence of worldlings, or as St. Paul
expresseth it, the sorrow of the world, may indeed
produce such general notions, and such a vague
Icnowledge of sin, as I just now mentioned. Afflict-
ed people very commonly say, We deserve these
punishments, we are sinners, very great sinners: but
those penitents are rare, very rare indeed, who pos-

Jiepentance, 317

sess what our apostle calls carefulness, or vigilance.
A christian, who is truly affected with having ofTend-
ed God, labours with the utmost earnestness to find
out all that can have contributed to excite the anger
of God against him, and to engage him to redouble
the strokes of a just displeasure. Perhaps it may be
some connection attended with dangerous influences,
which I had not perceived. Perhaps it may be the
retention of some ill-acquired property, the injus-
tice of acquiring which I t;ave refused to acknow-
ledge, lest my conscience should drive me to make
restitution. Perhaps I may have omitted some vir-
tue essential to Christianity. God has taken away
my fortune ; but perliaps I abused it, perhaps it ex-
cited my pride, and made me forget my infirmities,
my dust and ashes. God took away my child, tS:e
•whole comfort of my life ; but probably he saw, I
made an idol of it, and suffered it to fill a place in
my heart, which ought to have been reserved for
God alone. God sent a sickness w tiich I should not
have naturally expected ; but perhaps health was a
snare to me, and iield me from considering my last
end. In view of such a person our apostle would
exclaim, " Behold, this self-same thing, that ye sor-
rowed after a godly sort, what carefulness it wrought
in you !"

What clearing of yourselves ! adds St. Paul. The
Greek word sii^nifies apology, and it will be best un-
derstood by joining the following expression with it,
yea, what indignation ! In the sorrow of the world
apology and indignation are usually companions; in-
dignation against him who represents the atrocity of

318 Repentance.

a sin, and apology for him who commits it. In what
odious colours does this artful indignation describe
a man, who freely preacheth the whole comisel ofGody
Acts XX. 27. representing to every sinner in its own
point of light the crime of which he is guilty !
Sometimes we accuse him of rashness, as if a man
ought never to reprove the vices of others unless he
believes his own conduct is irrépréhensible. Some-
times we reproach him with the very sins which he
censures in others, as if a man ought to be perfect
himself, before he pretends to reprove the imperfec-
tions of his brethren. Sometimes we account him a
maintainer of heresies, as if it were impossible to
press home the practice of religion without abjuring
the speculative doctrines that are revealed in the
same gospel. St. Paul experienced this indignation
as much as any minister of the gospel. Indeed it
seems impossible, that a ministry so famous as his
should not expose itself to slander from the abund-
ant malignity of the age in which it was exercised.
And this will always be the fate of all them, who
walk in the steps of this apostle, and take his resolu-
tion and courage for a model.

The same principle, that [>roduceth indignation
against those wiio reprove our disorders, inspires us
with apologies to excuse ourselves. The reproved
sinner is always fruitful in excuses, always ingenious
in finding reasons to exculpate himself, even while he
gives himself up to those excesses which admit of the
least excuse ; one while, bis time of life necessarily
induces hhn to some sins ; another time, human fraià»
iy is incompatible with perfect piety ; now he pleads

JRepentance. 319

the vivacity of his passions, which will suffer no con-
troul ; and then he says, he is irresistibly carried
away with the force of example in spite of all his
efforts.

Now, change the objects of indignation and apol-
ogi/, and you will have a just notion of the disposi-
tions of the Corinthians, and of the effects which
godly sorrow produces in the soul of a true penitent.
Let your apology have for its object that ministry
which you have treated so unworthily, let your in-
dignation turn against yourselves, and then you will
have a right to pretend to the prerogatives of true
repentance. What sins have you lamented last
week? Your excessive love of the world? Let this
sorrow produce an apology for the holy ministry ;
let it excite your indignation against yourselves ; ac-
knowledge that we had reason to affirm the friendship
(f the world is enmity with God, Jam. iv. 4. that no
man coidd serve two masters^ Matt. vi. 24. that some
amusements, some ostentatious airs, some liveries of
the world ill become a cliristian ; and blame your-
selves, if you be incapable of relishing this doctrine.
What sin have you been lamenting? Avarice? Let
this sorrow apologise for the holy ministry, and let
it excite your indignation against yourselves. Ac-
knowledge, we had reasons sufficient for saying, that
the love of money is the root of all evil, I Tim. vi. 10.
that covetousness is idolatry. Col. iii. 5. that the covet-
ous shall not inherit the kingdom of God, 1 Cor. vi.
10. tliat such mean, low, sordid sentiments are un-
worthy of those, whom .lesus Christ hath received
into communion with himself, whom he hath brought

320 ' Repentance,

up in a school of generosity, disinterestedness, and
magnanimity ; who have seen in his person examples
of all these noble virtues ; and now find fault, if you
can, with any beside yourselves, if you be incapa-
ble of digesting this doctrine. " Behold, this self-
same thing, that ye sorrowed after a godly sort, what
carefulness it wrought in you, yea, what apology,
yea, what indignation !"

The apostle adds, yea, ivhatfear! By fear in this
place we understand that self-ditfidence, which an idea
of the sins we have committed, ought naturally to
inspire. In this sense, St. Paul says to the Romans,
he not high minded; hut fear, chap. xi. 20. Fear,
that is to say, distrust thyself. I do not mean a bare
speculative diffidence, that persuades the mind : I
understand a practical feai-, which penetrates the
heart, inspires us with salutary cautions against the
repetition of such sins as we are most inclined to
commit. This effect, produced by godly sorrow,
is one of the principal characters that distinguishes it
from the sorrow of the world, from that repentance,
which is often found in false penitents. It is one of
the surest marks of real ref)entance, and one of the
best evidences, that it is not imaginary. Let the oc-
casion of your penilential sorrows in the past week
teach you to know yourself, and engage you to
guard those tempers of your hearts, the folly of
which your own experience has so fully taught you.
Here you suffered through your inattention and dis-
sipation ; /f«r lest you should fall by the same means
again, guard against this weakness, strengthen this
feeble part, accustom yourself to attention, exam-

jRepentance, 321

ifle what relation every circumstance of your life
bas to your duty. There you fell through your vani-
ty ; /eeriest you should fall again by the same mean,
guard against this weakness, accustom yourself to
meditate on your original meanness, and on whatev-
er can inspire you with the grace of humility. An-
other time, you erred through your excessive com-
plaisance; fear lest you should err again by the
same mean, guard against this weakness, accustom
yourself to resist importunity, when resistance is
necessary, and never blush to say, It is right in the
sight of God, to hearken unto God more than unto uon.
Acts iv. 19. Tn such a case, St. Paul would exclaim,
" behold, this self-same thing, that ye sorrowed af-
ter a godly sort, what fear it wrought in you !"

In the fifth place, What vehement desire! This is
another vague term. Godly sorrow produceth divers
kinds of desire. Here I confine it to one meaning,
it signifies, I think, a desire of participating the fa-
vor of God, of becoming an object of the merciful
promises, which he hath niade to truly contrite souls,
and of resting under the shade of that cross, where
an expiatory sacrifice was offered to divine justice
for the sins of mankind. A penitent, who sees the
favorable looks of a compassionate God intercept-
ed; a penitent, who cannot behold that adorable
face, the smiles of which constitute all his joy; a
penitent, who apprehends his God justly flaming
with anger against him, desires only one thing, that
is to recover a sense of the favor of God. If thy
-presence go not with me carry us not up hence, said
Moses once, Exod. xxxiii. 15, should we conquer

VOL» HI, 41

322 Repentance.

all the land of promise, and possess all its treasures,
an(] not enjoj thy love, we would rather spend all
our days here in the desert. I will arise, and go to
my Father, and wHl say unto him. Father, I have sin-
ned aii'arrist heaven ami before thee, make me as one of
thy hired servants, Luke xv. 18, 19. this was the Ian-
gua2:e of the prodijjal son. And the prayer of the
psahnist is to the same purpose, " Cast me not away
from thy presence, and take not thy holy Spirit from
me, restore unto me the joy of thy salvation, up-
hold me with thy free spirit," Psal. li. 11, 12.

Finally, 2eal is the sixth eflect of godly sorrow,
and it may have three sorts of objects, God, our
neiajb hours, and ourselves. But, as the time is near-
ly elapsed, and as I have shewn you in general what
godly sorrow is, and what effects are wrought in a
penitent by it, I sliall proceed to close this discourse
by describing the benefits that accompany it.

III. St. Paul expresses himself in a very concise
manner on this article : but his language is full of
meaning ; repentance produced by godly sorrow, says
he, is not to he repented of. This is one of those
tours of expression, by which, while a subject seems
to be diminished, the highest ideas are given of it.
Godly sorrow worketh repentance not to he repented of,
that is to say, it is always a full source of consola-
tion and joy. Let us adapt ourselves to the short-
ness of our time. Godly sorrow reconciles us to tliree
enemies, who, while we live in sin, attack us with
implacable rage. The first is divine justice ; the
second our own conscience; the last death.

Repentance. 323

1. The first enemy who attacks us while we live
in sin, with implacable rage, is the justice of God.
There can be no other relation between God and an
obstinate sinner than that which subsists between
judge and criminal ; God ù of purer eyes than to be-
hold evily Heb. i. 13. and his justice points all his
thunders against the devoted head of him who gives
himself up to the commission of it. Godly sorrow
reconciles us to divine justice. This is perhaps of
all propositions the least disputable, the most clear,
and the most demonstrable.

Consult your own reason, it will inform you, God
is good ; it will prove, by all the objects that sur-
round you, that it is not possible for God to refuse
mercy to a penitent, who weeps, and mourns for sin,
who prays for mercy, who covers himself with sack-
cloth and ashes, who dares not venture to lift up his
eyes to heaven, who would shed all his blood to
atone for the sins that he hath committed, and who
would not for the whole universe allow himself to
commit them again.

To reason add authority, and it will appear, that
all mankind profess to be guilty of sin, and to adore
a God of pardoning mercy, and although numbers
remain ignorant of the nature of true repentance^
yet all allow it is attended with excellent preroga-
tives.

To reason and authority add revelation. But how
is it possible for me at present even to hint all the
comfortable testimonies of revelation on this article ?
Revelation gives you ideas of the mercy of God the
most tender, the most affecting, the most sublime ; it

324 ^epentmict.

speaks of bowels troubled, repentings kindled togetheTy
at the sound of a penitent's plaintive voice, Jer.
xxxi. 20. Hos, xi. 8. Revelation speaks of oaths ut-
tered by God himself, whose bare word is evidence
enough, As I live, saith the Lord, Ezek. xxxiii. 11.
.(St, Paul tells us, because God could swear by no great-
er, he sware by himself, Heb. vi. 13. and in the text
now quoted, God employs this kind of speaking an
appeal to the most excellent of all beings, in order
to satisfy the trembling conscience of a penitent.) As
I live, saith the Lord, I have no pleasure in the death
of the wicked : but that the wicked turn from his way
and live. Revelation opens to you those fountains
of life which were opened to the house of David, and
to the inhabitants of Jerusalem, and leads to the blood
of the Saviour of the world, which flows for peni-
tent sinners, Zech. xiii. 1 .

Consult experience, and it will shew you a cloud
of witnesses, Avhose repentance was accepted. Wit-
ness many a time the whole people of Israel, witness,
Moses, witness David, witness Hezekiah, witness Ma*
nasseh, witness Nebuchadnezzar, witness Nineveh,
witness that prostitute who wept in Simon's house,
witness the poor publican, witness the converted
thief, witness every penitent in this assembly, for
Avhat would become of you, I speak of the holiest
of you, what would become of you, were not God
good, were he not infinitely good, w ere he not mer-
ciful to wait while we fall into sin until we rise again
ty repentance ?

% As godly sorrow reconciles us to divine justice,
SO it reconciles us to our own consciences. We some-

Repentance. 325

times lull conscience into a deep sleep ; but it is ve»
ry difficult to keep it from starting and waking. Wo
be to them who throw it into a dead sleep to wake
no more ! But how dreadful, when it awakes, does it
arise from its sleep ! What blows does it strike*
W hat w^ounds does it make ! What pains and horrors
does it excite, when it says to a sinner, Miserable
wretch ! what hast thou done ? from what dignity art
thou fallen ! into what deep disgrace and distress art
thou plunged ! My punishment is greater than I can
hear! Mountains! cover inc: Hills! fall upon me. Gen.
iv. 13. Hos. X. 8. Ah! ye empty sounds of world-
ly pleasure! ye tumultuous assemblies! ye festal
and amusive scenes ! how feeble are ye against an
enemy so formidable ! It is repentance only, it is on-
ly godly sorrow that can disarm conscience. A soul
reconciled to God, a soul made to hear this comfort-
able language, thy sins he forgiven thee^ Mat. ix. 2.
passeth, so to speak, all on a sudden from a kind of
hell to a sort of heaven; it feels that peace of God
îvhich passeth all understanding, Phil. iv. 7. it enlern
into that joy unspeakable and fdl of glory, 1 Pet. i.
8. Avhich hath supported the greatest saints under the
most infamous calumnies that ever were invented to
blacken them, and the sharpest punishments that ev-
er were devised to torment them.

3. In fine, godly sorrow reconciles us to deaths
While we live without repentance, yea, while there
remains any doubt of the sincerity or truth of our
repentance, how can we sustain the thoughts of a
just tribunal, an exact register, an impartial sentence,
all ready to unfold and decree our future fate ? ITow

326 Hepentance.

can we hear this summons, Give an account of thy
stewardship ? Luke xvi. 2. Godly sorrow^ reconciles
us to this enemy, the sting of death is sin, 1 Cor. xv.
56. and sin has no sting for a penitent. Death ap-
pears to the repenting sinner as a messenger of grace,
sent to conduct him to a merciful God, and to open
to him ineflable felicity flowing from boundless mer-
cy.

Ah ! my brethren, would to'God it were as easy
to prove that you bear the marks of true repentance,

as it is to display its prerogatives ! But alas ! I

dare not even move this question And yet what

wait you around the pulpit for? Why came you to
hear this sermon ? Would you have me to close the
solemnity as usual by supposing that you have un-
derstood all, and referred all to the true design : that
last week you all very seriously examined your own
hearts ; that you all prepared yourselv es for the ta-
ble of tlje Lord by adopting such dispositions as this
holy ceremony requires of you ; that this morning
you all received the communion with such zeal, fer-
vour, and love, as characterize worthy communi-
cants; that in the preceding exercise you all poured
out your hearts before God in gratitude and praise ;
and that nothing remains now but to congratulate
you on the holiness and happiness of your state?

But tell me in what period of your lives, (I speak
not of you all, for thanks be to God, I see many
true penitents in this assembly ; men, who " shine
as lights in the midst of a crooked and perverse na-
tion," Phil. ii. KO. and who may perhaps have obtain-
ed to-day bv the fervour of their zeal forbearance

Repentance. 327

for all the rest. But I speak of a great number, and
of them I ask,) In what period of your lives were
you in possession of all those characters of godly
sorroWy of which we have been speaking ?

Was it in your closet? What ! that trifling exami-
nation, that rapid reading, those superficial regrets,
those hasty resolutions, was this your course of re-
pentance ?

W as it in company ? But what ! that commerce
with the world, in which you were not distinguished
from other worldlings, and where after the example
of your company you put on their livery, and pur-
sued their pleasures, was this your course of repent-
ance?

Was it at the table of Jesus Christ? But whatJ
those communions, to which you came rather to ac-
quire by some slight exercises of devotion a right to
commit more sin, than to lament what you had com-
mitted; those communions which you concluded as
indevoutly as you began ; those communions that
produced no reformation in you as men of the world,
members of the church, or of private families: those
communions, after which you were as proud, as im-
placable, as sordid, as voluptuous, as envious, as be-
fore ; do these communions constitute the course of
your repentance ?

Perhaps, we tnay repent, when we are dying!
AVhat ! a forced submission ; an attention extorted in
spite of ourselves by the prayers and exhortations
of a zealous minister; resolutions inspired by fear;
can this be a safe course of repentance ?

32î5 Ihpeniance.

Ah ! my brethren, it would be better to turn our
hopes from the past ; for past times offer only melan-
choly objects to most of us, and to confine our atten-
tion to future, or rather to the present moments,
which afford us more a2;reeable objects of contem-
plation. O may the present proofs, the glorious
proofs, which God gives us to-day of his love, make
everlasting impressions upon our hearts and minds !
May the sacred table, of which we have this morn-
ing participated, be forever before our eyes ! May
this object every where follow us, and may it ev-
ery where protect us from all those temptations
to which a future conversation with the world may
expose us ! May our prayers, our resolutions, our
oaths, never be effaced from our memories! May
we renew our prayers, resolutions, vows and oaths
this moment with all our hearts ! Let each of
us close this solemnity by saying, " Thou art my
portion, O Lord ! I have said, that I would keep thy
words ! I have sworn, and I will perform it, that I
will keep thy righteous judgments," Ps. cxix. 57,
106. I have sworn to be more exact in all thy ser-
vice, more attentive to thy voice, more sensible to
thine exhortations. And to unite all my wishes in
one, may that sincerity, and integrity, with which we
take this oath, be accompanied with all the divine
assistance, which is necessary to enable us never,
never to violate it. Amen and Amen Î

SERMON X.

Assurance,

Romans viii. 38, 39.

I am persuaded, that neither death, nor life, nor an-
gels, nor principalities, nor powers, nor things prc'
sent, nor things to come, nor height, nor depth, nor
any other creature, shall be able to separate us from
the love of God, which is in Christ Jesus our Lord»

J.T is a circumstance of sacred history well worthy
of our reflections, my brethren, that Moses and
Josliua, being yet, the one beyond Jordan, the oth-
er hardly on the frontiers of Palestine, disposed of
that country as if they had already subdued it. They
made laws concerning kings, subjects, priests and le*
vitcs ; they distributed towns and provinces ; and
they described the boundaries of every tribe. It
should seem their battles had been all fought, and
they had nothing remaining now but the pleasure of
enjoying the fruit of their victories. Yet war is
uncertain," and the success of one day does not al-
ways ensure the success of the next. Hence the
ancient proverb, Let not him that girdclh on his
harness, boast himself as he that puHeth it off, 1 Kings
XX. 11.

■VOL. uu 42

330 Assurance.

Certainly, my brethren, these leaders of the peo-
ple of God would have been char2;eable with rash-
ness, had they founded their hopes only on their own
resolution and courage, had they attacked their ene-
mies only with a sword and with a spear : but tliey
went in the name of the Lord of hosts, the God of the
armies of Israel, 1 Sam. xvii. 4.'j. for he iiad said ta
them. Arise, and go, for I do give this land to the
children of Israel, Josh. i. 2. Restiniç on these ]>ro-
mises, and possessing that /«i7/?, which is the substance
of things hoped for, and the evidence of things not
seen, Heb. xi. 1. they thought themselves in the land
of promise ; they tasted the milk and honey, and en-
joyed alt the privileges of it.

Christians, tliere is a greater distance between hea-
ven and earth, than there was between the wilder-
ness and the land of promise. There are more dif-
ficulties to surmount to arrive at salvation, than there
were formerly to arrive at Canaan. Yet, my text
is the language of a Christian soldier, yet in arras
yet resisting l!esh and blood, y^i surrounded by in-
numerable enemies conspiring against his soul ; be-
hold him assured, triumphing, defying all the crea-
tures of the universe to de[)rive him of salvation.
But, be not surprised at his fainness, the angel of
the Lord fights for him, and says to him-, Arise, and
go, for I do give the land to thee. Josh. i. 3. and his
triumphant soL'g is full o[ wisdom, " I am persua-
ded, that îieither death, nor lite, nor angels, nor
principalities, nor powers, nor things present, nor
things to coîiip, nor height, nc-r depth, nor any other

Assurance. 531

ci-eatiire, shall be able to separate us from the love
of (jod, which is in Christ Jesus our Lord."

Let us examine the stedfastness of St. Paul, and
let the words of our text decide two disputed
points. Some divines pretend, that believers ought
always to remain in a state of doubt and uncer-
tainty concerning tlieir salvation. Our first dis-
pute is with them. Our second is with some
false Christians, who, pretending that assurance of
salvation is taught in the holy scriptures, arrogate
to themselves the consolations afforded by this
doctrine, even while they live in practices incon-
sistent with a state of regeneration. With a view to
both, we will divide this discourse into two general
parts. In the first we will prove this proposition ; a
believer may arrive at such a degree of holiness as
to be assured of his salvation. I am persuaded, says
St. Paul ; he does not say, I think, I presume, I
conjecture: but /am persuaded, I am assured, that
iieither death nor life shall be able to separate us from
the love of God, which is in Christ Jesus our Lord.
Tn the second place, we will prove, that no one has
a risfht to assure himself of his salvation, anv fur-
ther than he halh a right to assure himself, that he
shall persevere in faith and obedience. I am per-
suaded, of what ? Is it that, live how I will, I shall
be saved ? No. But I am persuaded, that neither
death nor life shall separate me from the love of
God ; that IS to say, I am persuaded, I shall triumph
over all temptations. The first of these articles shall
be directed to confirm our consciences, and to ex-
plain our divinity. The second to justify oiu* mo-

332 Assurance,

rality, and to destroy that false system of confidence
which carnal security aims to establish.

I. A believer may carry his faith and holiness to
a degree which will assure him of his salvation. This
is our first proposition, and there is as much necessity
of explaining it clearly as of solidly proving the
truth of it; for if there be an article, that is render-
ed obscure by disputes about words, and by the
false consequences which different authors impute
to each other, it is certainly this. If we clearly state
the quegtion, and omit what is not essential to the
subject, although it may have some distant relation
to it, we shall preclude a great many difficulties, and
the truth will establisti itself.

First, then, when we affirm, there is such a bles-
sing as assurance of salvation, we do not mean that
assurance is a duty imposed on all mankind, so that
every one, in what state soever he may be, ought to
be fully persuaded of his salvation, and by this per-
suasion to begin his Christianity. We are well as-
sured, that all those who are out of the road of truth
and virtue, can have no other assurance than what is
false, rash, and injurious to religion. By this we
get rid of ail those calumnies, by which some at-
tempt to blacken our doctrine. It has been pretend-
ed, that we require false Cliristians, wicked and aban-
doned people, persisting in error and vice, to believe
that they are justified, and tliat ti.'ey have nothing
more to do, in order to arrive at salvation, than to
persuade themselves that ihey shall be saved. In-
deed, we allow, obligations to faith and holiness, by
which we arrive at assurance, lie upon all men, even

Assurance. 333

the most imbelievinaj and profane : but while they
persist in unbelief and profaneness, we endeavour
to destroy their pretences to assurance and salvation.

2. W e do not affirm, that all Christians, even they
who may be sincere Cliristians, but of whose sincer-
ity there may be soine doubt, have a rijoht to assur-
ance. Assurance of our justification depends on as-
surance of oiu' bearing the characters of justified
persons. As a Christian in his state of infancy and
noviciate, can have only mixed and doubtful eviden-
ces of his Christianity, so he can have only mixed
and doubtful evidences of his certainty of salvation.
In this manner we reply to those who reproach us
with opening a broad way to heaven not authorised
by the word of God.

3. Less still do we affirm, that they who for a
considerable time seemed to give great proof of
their faith and love, but who liave since fallen back
into sin, and seem as if they would continue in it
for the remaining part of life, ought, in virtue of
their former apparent acts of piety to persuade
themselves that tltey shall be saved. Far from
pretending that these people ought to arrogate to
themselves the prerogatives of true believers, we
affirm, they were never partakers of the first princi-
ples of true religion, according to this saying of an
apostle. If they had been of us, they would no doubt
hare continued with us, 1 John ii. 19. In this man-
ner we reply to the difficulties, which some passages
of Scripture seem to raise against our doctrine; as
this of St. Paul, " It is impossible for those who
were once enlightened, and have tasted of the hear-

33t Assurance.

enly gift, and were partakers of the Hoïy Ghost, if
they shall fall away, to renew them again to repent-
ance," Heb. vi. 4, 6. And this of the propliet,
'' When the righteous turneth away from his right-
eousness, and committeth iniquity, and doelh ac-
cording to all the abominations that the wicked man
doeth, shall he live ? All his righteousness that he
hath done, shall not be mentioned, in his trespass
shall he die," Ezek. xviii. 24.

4. We do not say that they who have arrived at
the highest degree of faith and holiness, can be per-
suaded of the certainty of their salvation in every
period of their lives. Piety, even the piety of the
most CQiinent saints, is sometimes under an eclipse.
Consequently, assurance, which piety alone can
produce, must be subject to eclipses too. Thus we
answer objections taken from such cases as that of
Oavid. After he had killed Uriah, he was given up
TO continual remorse, the shade of Mriah all cover-
ed with gore, for ever haunted him, broke his bones,
and made bim cry most ean^estly for a restoration
of the joy of salvation, Psal. li. 8, 12. In some such
circumstances the prophet Asaph was, when he ex-
claimed. Will the Lord cast off forever ? and will he
he favorable no more I Hath God forgotten to he gra-
cions / Hafh he in anger shut up his tender mercies ?
Psal. Ixsvii. 7, 9. These were moments of suspen-
sion of divine love ; these w ere the sad remains of
sin in these holy men.

5. We do not say that tlie greatest saints have
any riglit to persuade themselves of the certainty of
their salvafiop in case thev were to cease to love

j4sf;uranc€. 335

God. Certainty of salvation, supposes perseverance
in the way of salvation. Thus we reply to objec-
tions taken from the words of St. Paul, " I keep
under my body, and bring it into subjection, lest
that by any means, when I have preached to others,
I myself should be a cast-away," 1 Cor. ix, 27. We
are persuaded St. Paul, all holy as he was, had he
ceased to have been holy, would li3ve been obliged
to doubt of his salvation. Thus also we account for
the threatenings which are denounced in Scripture,
and for this command of an apostle, Give diligence
to make 1/ our calling and election sure, 2 Pet. i. 10.
And by this also we get rid of the unjust reproach-
es which soîne cast on the doctrine of assurance, a^
favoring indolence and licentiousness.

6. AVe do not affirm, that any man, considered
in himself, employing only his own strength, and
unassisted by grace, can hope to persevere in holi-
ness. We suppose the Christian assisted by the pow-
er of God, without which no man can begin the
work of salvation, much less finish it. Thus our
doctrine frees itself from rashness and presumption.

7. W^e do not pretend to affirm, that doubts ex-
elude men from salvation. Faith may be sincere,
where it is not strong. All the children of Abra-
ham are not like Abraham Jidlij persuaded.

Finally, While we maintain the doctrine of assur-
ance, we wish to have it distinguished from the doc-
trine of perseverance. It is a doctrine of our church-
es, once a child of God, and always a child of God.
But, although these two doctrines seem to be close-
ly connected together ; although the same argument^

336 Assurance.

which establish the one, may be of use to prove the
other ; yet there is a considerable difference between
the two. We are not considering to-day so much
the condition of a Christian, as the judgment which
he ought to make of it. Let it not surprise you
then, if, while we press home tlie article of assur-
ance, we do not speak much on the faithfulness of
God in his promises, or the irrevocable nature of
his eternal decrees ; for we are not inquiring in this
discourse, whether the promises of God be faithful,
or whether his decrees be inviolable : but whether
we can arrive at a persuasion of our own interest in
these promises, and whether we be included in the
eternal decrees of his love. Our question is not,
May true believers fall away into endless perdition ?
but. Have we any evidence that we are among the
number of those saints who can never perish ?

These elucidations and distinctions are sufficient
at present. Were we to compose a treatise on the
subject, it would be necessary to explain each arti-
cle more fully : but in a single sermon they can on-
ly be just mentioned. These hints, we hope, are
sufficient to give you a clear state of the question,
and a just notion of the doctrine of our churches.
We do not say every man, but a believer; not eve-
ry pretended believer, but a true believer; not a be-
liever in a state of infancy and noviciate, but a con-
lirmed believer ; not a believer who backslides from
his profession, but one who j)erseveres ; not a be-
liever during his falls into sin, but in the ordinary
course of his life; not a believer considered in him-
self, and left to iiis own efforts, but a believer sup-

As sur mice. 337

ported by that divine aid which God never refuses
to those who ask it; such a believer, we say, may
persuade himself, not only that the promises of God
are faitliful, and that his decrees are irrevocable, but
that he is of the number of those whom faithful pro-
mises and immutable decrees secure. Not that we
pretend to exclude from salvation those who have
not obtained the highest degree of assurance : but
we consider it as a state to which each Christiaa
ought to aspire, a privilege that every one should
endeavour to obtain. It is not enough to advance
this proposition, we must endeavour to establish it
on solid proof.

We adduce in proof of this article, first, the expe-
rience of holy men ; next, the nature of regenera-
tion ; then die privileges of a Christian; and lastly,
the testimony of the Holy Spirit; each of which we
will briefly explain.

1. We allege the experience of holy men. A long
list of men persuaded of their salvation might here
be given. A few follow. .Tob says, " I know that
my Redeemer liveth, and though after my skin,
worms destroy this body, yet in my flesh shall I see
God, whom I shall see for myself," chap. xix. 25 —
27. David says, " O Lord, deliver my soul from men
of the world, who have their portion in this life. As
for me, I will behold thy face in righteousness, I
shall be satisfied when I awake with thy likeness,'*
Ps. xvii. 14, 15. 8o Asaph, " It is my happiness to
draw near to God. I am continually with thee, thou
hast holden me by thy right hand. Thou shalt guide
me with thy counsel, and afterward receive me to

VOL. 1 1 J, 43

338 Assurance.

glory," Psal. Ixxiii. 28, 23, 24. But not to multiply
exaniples, let us content ourselves with the words oi*
the text, and in order to feel the force of them, let
us explain them.

*' I am persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things prés-
ent, nor thing to come, nor height, nor depth, nor
any other creature, shall be able to separate us froni
the love of God, which is in Christ Jesus our Lord."
What is this love of God, of w^iich our apostle
speaks? The expression is equivocal. It either sig-
nifies the love of Jesus Christ to us, or our love to
him. Both come to the same ; for as St. Paul could
not persuade himself that God would always love
him, witliout at the same time assuring himself that
he should always love God ; nor that he should al-
ways love God, without persuading himself that
God would always love him ; so it is indifferent
which sense we take, for in either sense tlie apostle
means by the love of God in Christ Jesus, his com-
munion with God in Jesus Christ. What does he
say of this communion ? He says, he is " persuaded,
that neither death, nor life, nor angels, nor princi-
palities, nor powers, nor things present, nor things
to come, nor height, nor depth, nor any other crea-
ture, shall be able to separate it." This enumera-
tion includes all, and leaves no room for addition.
In effect, what are the most formidable enemies, that
conspire against our souls ?

Are they the sophisms with which Satan gives a
gloss to error ? There is an art of enveloping the
truth ; tliere is a superficial glare that may render

Assurance, 339

false religions probable, and may dazzle the eyes of
enquirers. St. Paul defies not only the most ac-
complished teachers, and the most refined sophists :
but the very devils also, neither angels^ says lie, that
is, fallen angels.

Are they the dissipations of life, which by filling
all the capacity of the soul, often deprive it of tiie
liberty of working out its salvation ? or are they the
approaches of death, the gloom of which intercepts
the light and obscures the rays of the Sun of Right-
eousness ? St. Paul is superior to both, neither death,,
nor life, says he.

Are they worldly pomps and grandeurs ? A cer-
tain love of elevation, inseparable from our minds,
prejudiceth us in favour of whatever presents itself
to us under the idea of grandeur. St. Paul dares
all the pomps, and all the potentates in the world,
neither principalities, nor powers, nor height^ adds he.

Are the impressions tliat present objects always
make on us enemies to us ? The idea of a present
benefit weighs much with us. The sacrifice of the
present to the future is the most diflncult of all the
efforts of our hearts. St. Paul knows the art of ren-
dering present objects future, and of annihilating the
present, if I may venture to say so, by placing it in
future prospect ; neither things present, nor things to
rMme.

Are they the most cruel torments ? How diflficult
is it to resist pain ! In violent sensations of pain the
soul itself retires into concealment, and surrounded
with excruciating maladies can scarcely support it-
self bv reflection. St. Paul can resist all torment?.

340 Assurance.

distress and persecution, famine and nakedness, peril
and snord.

Is contempt an enemy ? Many who have withstood
all other trials, have sunk under that unjust scandal
which often covers the cliildren of God in this world.
St. Paul entertained rectified ideas of glory, and
found grandeur in the deepest abasement, when reli-
gion reduced him toit. Neither, says he, shcdl depth
be able to separate. I am persuaded, that neither death,
nor life, nor angels, nor pri7icipalities, nor powers, nor
things present, nor things to come, nor height, nor depth;
and lest the imperfection of his enumeration should
excite any suspicion concerning his perseverance, he
adds, nor any other creature, shall be able to separate
us from the love of God rvhich is hi Christ Jesus our
Lord.

In vain it will be objected, that this assurance was
grounded on some extraordinary revelation, and on
some privileges peculiar to the apostles; for it is
clear, by the preceding verses, that the apostle
grounds his assurance of salvation on promises made
to all the church. On this account some duties are
enjoined on all Christians, which suppose that all
Chiistians may arrive at this assurance; these duties
are tiianksgiving, joy, and hope. Nothing then, can
invalidate our an^uments drawn from the exaiuples
of h.oly men. Thus tlie question of assurance is not
a question of right, subject to objections and diffi-
culties ; it is a question of fact, explained by an
event, and decided by experience.

2. Let us attend to the natuie of regeneration. A
regenerate man is not one who lightly determines his

Assurance. 341

choice of a reli<j;ion ; he is not a child tossed to and
fro, and carried about with every wind of doctrine,
Eph. iv. 14. but he is a man who hath studied Chris-
tianity, weighed its arguments, seen its evidences,
and felt all their force, so that he is persuaded by
demonstration, that there is a God, a providence,
another life, a judgment, a heaven, a hell, and so on.

A regenerate man is one, who, by continual med-
itations and pious actions, hath surmounted his nat-
ural propensities to sin. He is a man, whose con-
stitution, so to speak, is new cast and refined, so that
instead of being inwardly carried away to sin by his
own violent passions, he is inwardly moved to the
practice of piety and virtue.

A regenerate man is one, who, in pious exercises,
hath experienced that satisfaction which a rational
mind tastes, when inward consciousness attests a har-
mony between destiny and duty. He is a man, who
hath felt that peace which passeth all understanding,
that joy unspeakable^ and full of glori/, Phil. iv. 7.
1 Pet. i. 8. which the presence of God produceth
in the soul. He is a man, whose life hath abounded
with those happy periods, in which the soul loses
sight of the world, holds communion with its God,
foretastes eternal felicity, finds itself, as St. Paul
expresseth it, raised up from the dead, and made to
sit in heavenly places with Christ JesuSy Eph. ii. 6.

A regenerate man is one who hath meditated on
the attributes of God, on his wisdom, his omnipres-
ence, and his justice, and particularly on those
depths of mercy, wliich inclined him to redeem a
fallen world, and to ransom it by a sacrifice, the

342 Assurance,

bare idea of wliich confounds imagination, and ab
sorbs all thouglit.

A regenerate man is one, whose own ideas of God
have produced love to him, a love the more fervent
because it is founded on his own perfections and ex-
cellencies, a love strong as death, a love that many
waters cannot quench, neither can the floods drown,
Cant, viii, 6, 7.

This is a fair account of a regenerate man. Now,
it is certain, such a man has a right to be persuaded
that he shall triumph over all his temptations ; he
may say, I am persuaded that no creature shall sepa-
rate me from the love of God,

Let us consider things at the worst with this man.
It may liappen to liim, that a complex sophism, or
an ingenious objection, may for a moment becloud
his faith, and excite some doubt in his mind ; but as
we suppose him enlightened, guarded, and ground-
ed in the truth, it is impossible liis persuasion of
these great truths, truths so well understood and es-
tablished, should ever be totally effaced from his
mind.

Indeed, it may happen, that such a man through
a revolt of his senses, or a revolution of his spirits,
may fall into some excesses : but as his constitution-
al turn is reformed, his propensity to sin surmount-
ed, and his habits of piety established, it is impossi-
ble he should not know that his senses and spirits will
return to their usual calm.

It may happen, that such a man through the al-
lurement of a present pleasure, through the entice-
ment of a temptation, througli tlie false attractives

Assurance. 343

of the world, may for a few moments be imposed on,
and betrayed away : but a remembrance of the
pleasures of piety, a contrast between them and the
pleasures of the world, will soon recover him to such
religious exercises as before gave him real pleasure
and pure joy.

Remark here, that by proposing this reasoning we
have granted our opponents all which they can rea-
sonably require ; we have placed things at the worst.
But, including all our ideas, we affirm, the principles
of regeneration are such, that he who possesseth
them, will not only rise from his falls, should he some-
times fall into sin under violent temptations: but he
will avail himself of these very temptations to con-
firm his faith and obedience. The same objects pro-
duce different effects, according to the diff'erent dis-
positions of the peisons to whom they are offered.
What serves to confirm a wicked man in sin, serves
to confirm a good man in virtue, and, if he has fal-
len, to reclaim him to God.

Propose to a regenerate man the most artful so-
phism of error, he will take occasion from it to at-
tach himself more earnestly to the study of truth ;
he will increase his knowledge, and he will never
find a more sincere attachment to religion than after
discovering the nullity of the objections that are
made against it. Surround hiiu with worldly pomp,
it will elevate his mind to tliat glory which God hath
reserved for his children in the other world. Put
him in a state of meanness and misery, it will detach
him from the world, and enliven him in searching
felicity in another life. Lav him on a death-bed.

344 Assurance.

even there be will triumph over all. The veils that
concealed the supreme 2;ood from him, will begin
to fall in pieces, and he will become inflamed with
the desire of possessing; it. Suppose him even fal-
len into sin, an experience of his frailty will animate
him to vigilance ; he will hereafter doubly guard the
weak passes of his soul ; and thus he will gain by
liis losses, and triumph in his very defeats.

It is too little to say, " No creature shall separate
him from the love of God ;" all creatures shall serve
to unite him more closely to his Lord. Thus St.
Paul says, " All things work together for good to
them that love God ; in all things we are more than
conquerors through him that loved us," Rom. viii.
28, 37. Observe these expressions, not only noth-
ing can hurt a true believer : but all things work to-
gether for his good ; not only, we are conquerors :
but we are more than conquerors through him that lov-
ed us. Nothing is hyperbolical here. Every thing
actually contributes to the salvation of a believer.
In this sense all are his, Paul, Cephas, and theivorld,
1 Cor. iii. 22. In this sense he spoileth principalities
and powers, and, like his Saviour, makes a shew of
them opeidy. Col. ii. 15. And this is a reason for a
believer's continual joy, because, in whatever cir-
cumstances providence may place him, all conduct
him to the one great end. Were his chief aim
health, sickness would deprive him of it; were it
elevation, meanness would thwart him ; were it rich-
es, poverty would counteract his design: but as his
chief aim is salvation, all things, sickness and health,
majesty and aieanness, poverty and riches, all con

Assurance. 345

tribute to his salvation. " I am persuaded, that
neither death, nor life, nor angels, nor principili-
ties, nor powers, nor any other creature shall be
able to separate us from the love of God which is
in Christ Jesus our Lord. All things work together
for good to them that love God. We are more than
conquerors through him that hath loved us."

The prerogatives of a Cliristlan afTord a tliird class
of arguments for assm^ance of salvation. This ap-
pears by two propositions. A Christian may know,
that he hath a true faith. When a person is persuad-
ed, that he hath a true faith, he may assure himself
of obtaining- assistance to persevere, and consequent-
ly of arriving at salvation.

The first proposition is incontestible. True faith
hath proper characters. It consists in some ideas of
the mind, in some dispositions of heart, and in some
actions of life, each of which may be described, if
not with facility, yti with certainty, when the laws
of self-examination are obeyed. The scripture puts
these words into the mouths of true believers : " We
know that we have passed from deatli unto life ; we
know that we are of the truth, and shall assure our
hearts before him," 1 Jolin iii. 14, 19. Agreeably
to which St. Paul says, " Hold fast the confidence,
and the rejoicing of the hope firm unto the end,"
Heb. iii. 6. " Examine yourselves, whether ye be
in the faith; prove your own selves; know ye not
your own selves, how tliat Jesus Christ is in you,
except ye be reprobates?" 2 Cor. xiii. 5.

Here lies the difficulty ; I have faith to-day, how
can I assure myself that I shall have it to-morrow ?

VOL. III. 44

346 Assurance.

I am sure to-day I am in a state of ^race, how
ean I be sme 1 shall be so to-morrow ? Our second
proposition is intended to remove this difficulty»
"When we are sure faith is true and genuine, we may
be sure of assistance to persevere. We ground this
on the privileges of true faith. One of these is the
pardon of all the sins that we have committed in the
whole course of our lives, provided we repent. " If
any man sin, we have an advocate w ith the Father,
Jesus Christ the righteous, and he is the propitiation
for our sins," 1 John ii. ]. A second privilege is the
accf ptaiice of sincerity instead of perfection, " A
bruised reed shall he not break, and smoaking flax
shall he not quench," Matt. xii. 20. Another priv-
ilege is supernatural grace to support us under trials,
" If any of you lack wisdom, lei him ask of God, that
giveth to all men liberally," .Tames i. 5. One privilege
is the connection of all benefits with the one greatgift,
" God who spared not his own Son, but delivered
him up for us all, how shall he not whh him also
freely give us all tilings ?" Rom. viii. 32. Another
privilege is the gift of perseverance, " I will put my
law in their inward parts, and write it in their hearts,
and will be their God, and they shall be my people,"
Jer. XX xi. 33. " I will put my spirit within you,
and cause you to walk in my statutes, and ye shall
keep my judgments, and do them," Ezek. xxxvi. 27,
Another privilege is an interest in the intercession of
.Tesus Christ, which God never rejects. " Simon,
Simon, beiiold, Satan hath desired to have you, that
he may sift you as wheat: but I have prayed for
tliee, that tliv faith fail not," Luke xxii. 31, 32,

Assurance. 347

*' Holy Father ! keep through thine own name those
whom thou hast given me, that they may be one, as
we are. Neither pray 1 for these alone ; but for
them also, which sliall believe on me through their
word,'* John xvii. 11, 20. " I will pray the Father,
and he shall give you another comforter, that he may
abide with you ibr ever," chap. xiv. 16. These priv-
ileges, in a word, consist in being loved of God, unto
the end, chap. xiii. 1. having been loved from the be-
ginning, and in receiving from God gifts and calling
without 7'epentance, Kom. xi. 29.

Do not attempt, then, to overwhelm me with a
sense of my own frailty and sin. Do not allege my
natural levity and inconstancy. Do not oppose
against me the rapid moments, in which my passions
sport with my real happiness, and change me in an
instant from hatred to love, and from love to hatred
again. Do not produce, in the sad history of my
life, the mortifying list of so many resolutions for-
gotten, so many unreal plans, so many abortive de-
signs. The edifice of my salvation is proof against
all vicissitudes ; it is in the hand of him who chang-
eth not, who is the same yesterday, to-day, and forev-
er, Heb. xiii. 8. To him I commit the preservation
of it ; because I am a Christian, and because it is the
privilege of a Christian to say, according to the beau-
tiful expression of St. Paul, " I know whom I have
believed, and I am persuaded, that he is able to keep
that which I have committed unto him against that
day," 2Tim. i. 12.

Finally, the inward testimony of the Spirit of God
puts the doctrine of assurance out of all doubt. We

34B Assurance.

propose this argument with tremblina;, so excessively
has human fancy abused it ! Enthusiasm defiles the
church of God. The world, always fantastic, and
fuil of visionary schemes, seems now-a-days to be
superannuated. We almost every where meet with,
wliat shall I call them ? weak heads or wicked hearts,
who, beinj^ destitute of solid reasons to establish their
reveries, impute them to the Spirit of God, and so
charge eternal truth with fabulous tales, that make
reason blush, and which are unworthy of the mean-
est of mankind.

It is true, however, that the believer hath in his
heart a testimony of the Spirit of God, which assures
him of his salvation; and the abuse of this doctrine
ought not to prevent a sober use of it. This testi-
mony is a kind of demonstration superior to all those
of the schools. It is an argument unknown to phi-
losophers, and supreme Avisdom is the author of it.
It is a lively apprehension of our salvation excited
5n our hearts by God himself. It is a powerful ap^
plication of our mind to every thing that can prove
us in a state of grace. It is an effectof that supreme
power, wf ich sound reason attributes to God over
the sensations of our souls, and according to which
he can excite, as he pleases, joy or sorrow. It is a
Christian right founded on scripture promises. " The
love of God is shed abroad in our hearts by the Ho-
ly Ghost, which is given unto us," Rom. v, 5. " Ye
have not received tlie spirit of bondage again to fear :
but ye have received the spirit of adoption, where-
by we cry, Abba, Father. Tlie Spirit itself beareth
witness with our spirit, that we are tiie children

Assurance. 349

of God," chap. viii. 15, 16. He which establisheth
us with you in Christ, is God ; who hath also sealed
us, and given the earnest of tiie spirit in our hearts,"
2 Cor. i. 21, 22. " Hereby we know that he abideth
in us, by the spirit which he hath given us," 1 John
iii. 24. " To hiui that overcometh, will I give a
white stone, and in the stone a new name written,
which no man knoweth, saving he that receiveth it,"
Rev. ii. 7. We see the glorious effects of these prom-
ises in some believers, who, although they live in
meanness and indigence, enjoy such pleasures as all
the riches and grandeurs of the world cannot give.
We see the effects of them in some dying persons,
who, at the sight of death, experience consolations,
which change their beds of sickness into fields of
victory and triumph. We see them again in many
martyrs, who are happier on racks and burning piles
than tyrants on their thrones, environed with all the
possible pomp of a court.

Such are the arguments which establish the doc-
trine of assurance. But, shall I tell you, my bieth-
ren, a thought that has run in my mind all the time
of this exercise? In our general preaching, we fear
our arguments may seem inconclusive, and may but
half convince our auditors. In this discourse we
have been afraid they would appear too convincing,
and carry the subject beyond our intention. Each
hearer will perhaps indiscreetly arrogate to himself
the particular privileges of believers. Having,
therefore, preached the doctrine, it is necessary to
guard you against the abuse of it by a few precau-
tions. Having proved that there is a well-grounded

^^50 Assurance.

assurance, it is necessary to attack security, and to
shew, that the consolations which result from our
doctrine, belong to the real Christian only, and are
privileges to which unregenerate persons, yea even
they, whose regeneration is uncertain, ought not to
pretend. We will not produce new objecls, we will
consider the articles that have been already consid-
ered, in a new point of light ; for what serves to es-
tablish true confidence serves at the same time to
destroy carnal security. We have been convinced,
that a believer may assure himself of his salvation
by four arguments, by the experiences of holy men,
by the nature of regeneration, by the prerogatives
of a Christian, and by the testimony of the holy
Spirit. These four arguments support what we just
now affirmed; that assurance is a privilege, to whicli
unregenerate men, and suspected Christians, have
no riglit, and thus the sopliisms of sin demonstrate
the necessity of vigilance.

II. The first argument that establisheth the assur-
ance of a believer, the first argument which we em-
ploy against the carnal security of a sinner, is the
experience of the saints. Of all sophistical ways of
reasoning, is there one that can compare with this ?
.Job, a model of patience, who adored God under
all his afflictions, was persuaded of his salvation ;
therefore I, who rage under trials, who would, if it
were possible, deprive God of the empire of the
world, which he seems to me to govern partially and
unjustly, I may persuade myself of my salvation.
David, a man after God's own hearty 1 Sam. xiii. 14.
David, whose whole delighf was in fhe law of thi

Assurance. 35 î

Lord, Psal. i. 2. was persuaded of lus salvation ;
therefore I, whose every devotional exercise savours
of nothing; but languor and lukevvarmness, I, who
can hardly drag myself to hear the word of God, I
may persuade myself of my salvation. St. Paul,
that wise proselyte, that zealous minister, that bleed-
ing martyr, was persuaded of his salvation; there-
fore I, who profess the religion in which I was edu-
cated, without knowing why it is hardly worth

while to refute these unnatural and inconclusive con-
sequences.

Further, these eminent saints not only avoided
grounding their assurance of salvation on your prin-
ciples ; but they were persuaded, if they lived as
you live, they should be consigned to destruction.
What said Job on this article ? Let mc he weighed in
an even balance. If I did despise the cause of my
man-servant, or of my maid servant, if I have with-
held the poor from their desire, or have caused the eyes
of the widow to fail ; If I have made gold my hope,
or have said to the fine gold. Thou art my confidence ;
rvhat then shall I do when God riseth up I and when he
visiteth, ivhat shall I answer him 1 chap. xxxi. 6, 1 3,
16, 24, 14. That is to say, If he had practised any
of the vices, or neglected any of the virtues which
he enumerated, God would have rejected him. This
now is your case ; you are haughty towards your in-
feriors; if not cruel, yet strait-handed to the poor;
gold is your god; and, consequently, if your ideas
of assurance be regulated by these of Job, you
ought not to persuade yourself of your salvation.
What says St. Paul? I keep under my body, and bring

352 Assurance.

it into suhjeclion, lest that hy any means, when I have
preached to others, I myself should be a cast-away^
1 Cor. ix. 27. That is to say, St. Paul was per-
suaded, if he relaxed his piety, if he were not to
account all lie had done nothing, if he were not to
attend to what remained to be done, God would
reject him. This is your case ; you live a life of se-
curity and indolence, and making all your vocation
consist in a bare avoiding of notorious crimes, you
do not even see the necessity of making a progress
in holiness: consequently, if you regulate your
ideas of assurance of salvation on these of St. Paul,
you ought not to pretend to be sure of being saved.

Moreover, when these eminent saints fell by sud-
den surprize into those sins in which nominal Chris-
tians coolly and deliberately persist, they did not
imagine, that a recollection of former virtue, or even
of that faith and piety, the seeds of which none of
their falls eradicated, was a sufficient ground of so-
lid peace and joy. They complained they had lost
the Joy of salvation, Psal. li. 14. and under such
complaints they continued till they were restored to
communion with God, and till by reciprocal acts of
love, they were convinced sin was pardoned. But
if these saints, in some single improper actions
reasoned tlius; what ought to be the dispositions of
those who consume their whole lives in vicious
hal)its?

Let us add one word more. What mean these
words of my text, of which false Christians make
such a criminal abuse? " I am persuaded, that nei-
ther death, nor life, shall separate." Does this text

Assitrance. 353

iTiean to affirm, if a man begin to surmoimt tempta"
lion, he shall be infallibly saved, although he cease
to resist, and temptations prevail over him in the
end ? The words mean the direct contrary. St. Pa^iil
promises himself, that he shall always believe, not
that he shall be saved if he fall into infidelity, but
that he shall always resist sin, as far as human frailty
will allow ; not that he shall be saved if sin triumph
aver him. " I am persuaded, death shall not sepa-
rate me from the love of God;" that is to say, the
love of God hath struck such deep root in my soul,
that death cannot eradicate my love to him. " I am
persuaded, life shall not separate me from the love
of God;" that is, the love of God hath struck such
deep root in my soul, that all the charms of life can
never prevent my loving him. "I am persuaded
angels shall not separate me from the love of God ;"
that is to say, the love of God hath struck such deep
root in my soul, that I defy all the power and poli-
cy of wicked angels to prevent my loving him.
"Who shall separate us from the love of Christ?
Shall tribulation, or distress, or persecution, or fam-
ine, or nakedness, or peril, or sword ?" that is to say,
the love of God hath made impressions on our souls
so deep, that should he cause us to suffer the most
cruel persecutions, should he command us to die with
hunger, should we be slaughtered for his sake, we
would not cease to love him. These are the sentie
ments of St. Paul in the text, and in the p^-eceding
verses. But you whom death or life, angels, princi-
palities, or powers, separate every day from loving
God, what right have you to say, "We are persua-
VOL. ]iT, 4r>

354 Assurance.

ded, that neither death, nor life, shall separate us
from the love of God ?"

I freely own, my brethren, I have not patience to
hear nominal Christians, unreo;enerate persons, ap-
propriate to themselves the words and sentiments of
eminent saints. If this abuse be deplorable through
life, is it not most of all so at the hour of death ?
We often hear people, whose whole lives have been
spent in sin, speak the very language of others,
whose v/hole days have been devoted to virtue. One
says with St. Paul, " I have fought a good fight, I
have finished my course, I have kept the faith, hence-
forth there is laid up for me a crown of righteous-
ness," 2 Tim. iv. 7, 8. But who are you talking
thus ? Do you know who uttered these words ? Do
you know who St. Paul was ? He was a man filled
with divine love ; a man burning with love to the
chinch ; a man inviolably attached to all the rights
of God and men. But you who sell justice for a
bribe ; you who stain the character of every neigh-
bour ; you who exercise a faithless ministrj^ ; do you
adopt the style of this apostle ? Instead of saying,
I have fought the good Jightj you ought to say, I have
fought a bad fight ; instead of saying, I have kept the
Jaith, you ought to say, I have betrayed the faith ;
instead of saying, / have finished my course, you
ought to say, I have not yet begun to set a step in
it; instead of saying, A crown of righteousness is
laid up for me, you ought to say, There are laid up
for me chains of darkness, I am on the brink of helJ,
and I am looking, my God, whether there be any
possible way of escaping it. But to say, with St.

^Assurance. 355

Paul, / aw pcrstmded, a man must be, if not in de-
gree, at least in sincerity and truth, a saint as St.
Paul was.

A second argument which establishes the doctrine
of assurance, and destroys a system of carnal secur-
ity, is tlie nature of regeneration. Recollect the
reasons assigned before to shew, that a confirmed
Christian might persuade himself he should triumph
over all his trials ; these reasons all prove, that un-
regenerate men, and suspected Christians, have just
grounds of fear. An unregenerate man hath only a
few transient acts of virtue, and he hath paid very
little attention to the mortification of his natural
propensities to sin ; consequently he ought to fear,
that habits of vice, and inward propensities to sin,
will carry his superficial virtue away. An unregen-
erate man hath very little apprehension of the joy
of salvation, consequently he ought to dread the in-
fluence of sensual pleasures. An unregenerate man
hath but a few seeming sparks of divine love,
and if he think them real, he ought to fear the
extinction of them. A light so faint, a spark so
small, are not likely amidst so many obstacles to
continue long.

This fear is the more reasonable, because the
church abounds with nominal Christians, who, after
a shining profession of piety and sanctity, have for-
saken truth and virtue. We have seen righttious
men turn away from their righteousness, as the pro-
phet Ezekiel expresseth it, chap, xviii. 24. We have
seen temporary professors, who, after they have re-
ceived the word with joy, have beep ofJiendcd when

^56 Assurance.

persecution arose, as Jesus Christ speaks, Matt* xii.
20, 21. We have seen such as Hymeneus and Phi-
îetus, who have made shipwreck of faith and a good
conscience, as St. Paul words it, 2 Tim. ii. 17. We
have seen some like Demas, after they have adhered
a while to the truth, forsake it, having loved this
present world, as the same apostle speaks, chap. iv.
10. We have seen people, after they have escaped
the pollutions of the world, tlirough the knowledge
of the Lord and Saviour Jesus Christ, again entang-
led therein ; and overcome, as St. Peter says, 2
Epist. ii. 20. We have seen Christians, in appear-
ance, of the highest order, who, after they had been
once enlightened, and had tasted of the heavenly
gift, and had tasted the good word of God, and the
powers of the world to come, fell away, Heb. vi. 4o
We have seen Judasses, who, after they had been
in the sacred college of Jesus Christ, shamefully be-
trayed him. While our knowledge is so small, and
our virtue so feeble, we have great reason to apply
these examples, and to tremble for ourselves.

The third argument by which we established the
doctrine of assurance, and which also militates against
carnal security, is Christian prerogative. Two pro-
positions are contained in it. First, W^e may be
persuaded that we have true faith. Next, We may
he sure true faith, will be assisted to persevere.
These propositions which assure the believer ought
io alarm a nominal Christian.

Here let us develope an ambiguity too common
in our churches. For as we affirm, on the one side,
that a believer hath characters proper to himself,

Assurance. 357

and by which he may determine his state ; and as,
on the other side, we assert, that they who have
these characters, can never cease to be true believ-
ers; a nominal Christian may imagine the following
sophism : I fast, I pray, I give alms ; these are the
virtues of a believer; I may then persuade myself,
that I am a believer. Now, it seems he who once
becomes a true believer, can never cease to believe;
consequently, I who have fasted, prayed, and given
alms, can never cease to be a believer.

What is still more astonishing, this ridiculous rea-
soning is often applied to others as well as to our-
selves. A loose casuist asks his penitent, Do you
repent of your sins ? The penitent answers, I do re-
pent. Have you recourse to the divine clemency ?
The penitent replies, I have recourse to it. Do you
embrace the satisfaction of Christ? The penitent,
says, I do embrace it. On this slight foundation ouf
casuist builds his system. Publications of grace are
lavished; sources of mercy pour forth in abundance,
and the penitent may, if he please, take his seat in
beaven. My God ! In what a manner they enter in-
to the spirit of thy gospel !

But first, when we affirm, that only the true be-
liever can perform acts of faith, and that the least
good work supposes regeneration : we do not affirm,
that there are not many actions common to both real
and nominal Christians. A nominal Christian may
pray, a nominal Christian may fast, a nominal Chris-
tian may give alms. It may even happen that men
may embrace religion on base principles. Religion
commands a subject to obey his king; a king may

SôÔ Assurance

embrace religion on this account, and he may place
his supreme happiness in the obedience of his sub-
jects. Religion discovers to us a merciful God ; a
wicked man may embrace religion on this account»
for the sake of calming those fears which his vicious
practices excite, by ideas of divine mercy. The
same may be said of other men. A man cannot con-
clude then, that he is a believer from his perform-
ance of virtuous actions, common to believers and
unbelievers. He must have peculiar light into the
deep depravity of his own heart ; he must be placed,
at least in design, in circumstances that distinguish a
good from a bad man.

-Again, wlien we say a believer can never cease
to believe, we do not mean to say> a Christian at-
tached to religion only by external performances,
and by appearances of piety, can never cast off his
profession. The finest appearances of piety, the
greatest knowledge, the most liberal alms-deeds, the
most profound humiliations may be succeeded by
foul and fatal practices.

Moreover, great knowledge, generous charity, pro-
found humiliation, will aggravate the condemnation
of those who cease to proceed in virtue, and to purify
their motives of action; because the performance of
these virtues, and the acquisition of this great know-
ledge, suppose greater aid and more resistance. Hear
St. Peter, // had been hettcrfor them not to have known
the way of righteousness^ than after they have known
it to turn from the holy commandment, 2 Epist. ii. 21.
The case of those who commit the unpardonable sin,
attests the same. Hear these thundering words, 7)^

Assurance^ 359*

we sin tvilfully after that we have received the knowledge
of the truth, there remaineth no more sacrifice for sins,
but a certain J earful looking for oj judgment, and fiery
indignation, which shall devour the adversaries, Heb.
X, 26.

Finally, The argument from the testimony of the
Spirit of God for the assurance of a true believer,
ought to trouble the security of a nominal Christian,
ïn effect, how does the Holy Spirit work in our
hearts ? Does he operate by magic ? Does he present
phantoms to our view ? Does he inculcate proposi-
tions contrary to truth ? This is all enthusiasm. The
Holy Spirit bears witness in us in a manner conform-
able to our state and to the nature of thhigs in gen-
eral. If then the Spirit of God testify in your
hearts while you are unregenerate, he will testify
that you are unregenerate. If he bear witness while
you are nominal Christians, he will bear witness that
you are nominal Christians. If he bear witness
while your faith is doubtful, he will bear witness to
the doubtfulness of your faith. Such a testimony
may be ascribed to the Spirit of God. But an assur-
ance of salvation, which exceeds your evidences of
Christianity, must be a vision, a fancy, a dream ; and
to suppose the Holy Spirit the author of such an
assurance, is to suppose in the same Spirit testimo-
ny against testimony ; it is to make the Spirit of
God divided against himself. Mat. xii. 26. and so a
destroyer of his own kingdom ; it is to make his tes-
timony in the heart contradict his testimony in scrip-
ture. In scripture it declares, No man can serve two
masters, chap. vi. 24. in your hearts he declares, A

360 Assurance.

man may serve two masters. In Scripture he at-
tests, There is no concord between Christ and Belial^
2 Cor. vi. 15. in your hearts he attests. There is
concord between Christ and Belial. In Scripture he
affirms, Neither fornicators, nor covetous, nor revilersy
shall inherit the kingdom of God, I Cor. vi. 9, 10.
in your hearts he affirms, such shall inherit the king-
dom of God. Thus the four arguments, that prove
the doctrine of assurance in favour of true believ-
ers, destroy the security of a mere nominal Chris-
tian.

The consolations which arise from the doctrine of
assurance, are not then for all Christians indifferent-
iy. They are only for those who continually study
obedience ; they are for those- only who have seen
into a heart deceitful above all things, and desperatelj/
nicked, Jer. xvii. 9. and have found even there
marks of regeneration ; they are for those only, who,
by a life entirely devoted to the service of God, have
demonstrated that they bear the characters of his
children.

Is this yom' condition ? The sophisms of sin that
we have endeavoured to refute, these portraits of
rash confidence, these false titles of virtue and re-
generation, these itTiages that we have traced, whence
liave we taken them? Have we gathered them from
books ? liave we invented them in our closets ? have
we derived them from the study of theology ? have
"we drawn them from monuments of ancient histo-
ry ? No, no, we have learnt them in the world, in
the church, in your families, in your sick-beds, where
nothing is so common as this false peace, nothing so
fare as the trUQ.

Assurance, 36 ï

Whence the evil comes, I know not : but the fact
is certain. Of all the churches in the world, there
are none which abuse the doctrine of Christian as-
surance, and which draws consequences from it di-
rectly contrary to those which ouojht to be drawn,
like some of ours. We lull ourselves into a fanci-
ful confidence : we place on imaginary systems an
assurance which ought to be foimded only on the
rock of ages ; we scruple, even while we are enga-
ged in the most criminal habits, to say, we doubt
of our salvation; and, as if a persuasion of being
saved, dispensed with the necessity of working out
our salvation, we consider an assurance of arriving
at heavenly felicity as a privilege, that supplies the
want of every virtue.

Certainly, nothing is more great and happy than
the disposition of a man who courageously expects
to enjoy a glory to which he has a just title. A man
who knows the misery of sin ; a man who groans un-
der the weight of his own depravity, and enters into
the sentiment, while he utters the language of the
apostle, O wretched man that 1 am ! who shall deliver
me from the body of this death 1 Rom. vii. 24. a man,
who, after he had experienced the terrible agitations
of a conscience distressed on account of sin, hath
been freed from all his sins at the foot of the cross,
hath put on the yoke of Christ his Lord; a man, who
having seen in himself the true characters of a Chris-
tian, and the never-failing graces annexed to evangel-
ical mercy, hath learned at length to pierce through
all the clouds which Satan uses to conceal heaven
from the Christian eye, to lay all the ghosts, that the
VOL. irr. 46

362 Assurance,

enemy of souls raises to haunt mankind into terror ;
a man who rests on that word of God, which stand-
ethfor every even when heaven and earth pass aivai/,
may say, with St. Paul, I am persuaded; such a man
may assure himself that only glorified spirits enjoy a
happiness superior to his; he is arrived at the high-
est degree of felicity, to which in this valley of tears
men can come.

But to consider religion always on the comforta-
ble side ; to congratulate one's self for having ob-
tained the end before we have made use of the
means ; to stretch the hands to receive the crown of
righteousness, before they have been employed to
fight the battle; to be content with a false peace,
and to use no efforts to obtain ihe graces, to which
true consolation is annexed ; this is a dreadful calm,
like that which some voyagers describe, and which is
a very singular forerunner of a very terrible event.
All on a sudden, in the wide ocean, the sea becomes
calm, the surface of the water clear as crystal,
smooth as glass, the air serene ; the unskilled passen-
ger becomes tranquil and happy : but the old mari-
ner trembles. In an instant the waves froth, the
winds murmur, the heavens kindle, a thousand gulfs
open, a frightful light enflâmes the air, and every
wave threatens sudden death. This is an image of
most men's assurance of salvation.

So then, instead of applying the words of our text
to a great number of you, we are obliged to shed
tears of compassion over you. Yes, we must lament
your misery. You live under an economy in which
the most transporting joys are set before you, and

Assurance. 363

you wilfully deprive yourselves of them. Yes, we
must adopt the language of a prophet, O that my peo-
ple had harkencd unto me ! We must say with Jesus
Christ, If thou hadst knoivn, even thou, at least in this
thy day, the things which belong unto thy peace ! Psal.
Ixxxi. 13. Luke xix. 42.

What can be happier, amidst the numberless van-
ities and vexations which accompany worldly pleas-
ures, than to be able to derive from an assurance of
our salvation pleasures suitable to intelligent crea-
tures, immortal souls? What can be happier, amidst
all the pains, labours, and miseries, with which life
abounds, than to enjoy the plentiful consolations,
that issue from a well-grounded hope of eternal feli-
city ? Above all, what can be more capable of sup-
porting us against the fear of death ? Mortal and dy-
ing as we are, in a state, where the smallest altera-
tion in the body reminds us of death, what can we
wish for more conformable to our wants than to find
in a firm hope of eternal felicity, a shield to secure
us against the enemy, and a sword to destroy him?
let us strive, let us pray, let us venture ail, my
brethren, to arrive at this happy state. And if, af-
ter we have believingly and sincerely laboured in
this good work, there remain any doubt and suspi-
cion, let us assure ourselves, that even our suspicions
and fears shall contribute to our confirmation. They
will not be accounted crimes, they will at most be
only frailties ; they will be infirmities productive of
motives to go on in virtue, and to establish peace in
the conscience. So be it. To God be honor and
glory. Amen.

SERMON XI

Judgment.

>®'

Hebrews ix. 27.

It is appointed unto men once to die : but after this the
judgment.

JL he second proposition in my text conveys terror
into the first. Judgment to come makes death terri-
ble. I own, it is natural to love life. The Creator,
it should seem, hath supplied the want of satisfacto-
ry pleasures in the world by giving us, I know not
what, attachment to it. But when reason rises out
of nature, when the good and evil of life are weigh-
ed, evil seems to out-weigh good, and we can hard-
ly help exclaiming with the wise man, the day of
death is better than the day of one's birth I I hate life
because of the work that is rvrought under the sun !
Eccl. vii. 1. and ii. 17.

But to go from a bed of infirmity to a tribunal of
justice ; to look through the languors of a mortal
malady to torments that have no end ; and, after
we have heard this sentence. Return to destruction
ye children of men, Psal. xc. 3. to hear this other,
Qive an ancount of thy slenardship, Luke xvi. 2c
these are just causes for intelligent beings to fear
death.

366 Judgment.

Let us, however, acknowledge, although this fear
is just, yet it may be excessive ; and, tliough it be
madness to resist the thought, yet it would be weak-
ness to be overwhelmed with it. I would prove this
to-day, while in this point of light I endeavour to
exhibit to your view the judgment that follows
death.

We will not divert your attention from the chief
design. We will only hint, that the proposition in
the text is incidental, and not immediately connected
with the principal subject, which the apostle was dis-
cussing. His design was to shew the pre-eminence
of the sacrifice of the cross over all tliose of the le-
vitical economy. One article, which argues the su-
periority of the first, is, tliat it was offered but once,
whereas the Jewish sacrifices were reiterated. Christ
doth not offer himself often, as the high priest entereik
mto the holy place every year with the blood of other
sacrifices: but once in the end of the world hath he ap-
peared to put away sin by the sacrifice of himself. For,
as it is apvoinfed unto men once to die, and after this
the judgment ; so Christ 7vas ome offered to bear the
sins of many.

Nor will we detain you longer by inquiring wheth-
er St. Paul speaks here of the particular judgment
that each man undergoes immediately after death, or
of that general judgment day, of wlîich scripture
says, God hath appointed a day, in the which he will
judge the world in righteousness. Acts xvii. 31. What-
ever difference tliere may seem to be between these
two hypotheses, it is easy to harmonize them. The
general judgment will be a confirmation, and a con-

Juds^ment. 367

■*»

summation of each particular judgment, and we
ousht to consider both as difîerent parts of one
whole.

Once more I repeat it, we will not divert your at-
tention from the principal design of this discourse.
I am goino- first, not to allege arguments in proof of
a judgment to come, I suppose them known to you,
and that I am not preaching to novices : But I am
going to assist you to caiTy them fuitlier than you
usually do, and so to guard you against scepticism
and infidelity, the pest of our days, and the infamy
of our age. In a second article we will inquire,
what will be the destiny of this assembly in that
great day, in which God will declare the doom of all
mankind. We discuss this question, not to indulge
a vain curiosity : but to derive practical inferences,
and particularly to moderate the excessive fear, that
an object so very terrible produceth in some minds,
and at the same time to trouble tlie extravagant secu-
rity, in which some sleep, in spite of sounds so pro-
per to awake them.

I. We have three directions to give you. The
first regards the argument for judgment taken from
the disorders of society. The second regards thai
which is taken from conscience. The third, that
which is taken from revelation.

1. Our first direction regards the argument taken
from the disorders of society. Do not confine your
attention to those disorders which strike the senses,
astonish reason, and subvert faith itself. Reflect on
other irregularities, which, although tliey are less
shocking to sense, and seemingly of much less con-

368 Judgment

O'

sequence, are yet no less deserving the attention of
the .]ucle,e of the whole earth, and require no less
than the first, a future judgment.

I grant, those notorious disorders, which human
laws cannot repress, afibrd proof of a future judg-
ment. A tyrant executes on a gibbet a poor unhap-
py man, whom the pain of hunger, and the fright-
ful apprehension of sudden death, forced to break
open an house. Here, if you will, disorder is pun-
ished, and society is satisfied. But who shall satisfy
the just vengeance of society on this mad tyrant?
This very tyrant, at the head of a hundred thousand
thieves, ravages the whole world; he pillages on the
right and on the left; he violates the most sacred
rights, the most solemn treaties, he knows neither
religion nor good faith. Go, see, follow his steps,
countries desolated, plains covered with the bodies
of the dead, palaces reduced to ashes, and people
run mad with despair. Inquire for the author of all
these miseries. Vv'ill you find him, think you, con-
fined in a dark dungeon, or expiring on a wheel?
Lo! he sits on a throne, in a superb royal palace;
nature and art contribute to his pleasures; a circle
of courtiers minister to his passions, and erect altars
to him, wiiosQ equals in iniquity, yea, if I may be
allowed to say so, whose inferiors in vice have justly
suffered the most infamous punishments. A nd where
is divine juistice all this time ? what is it doing ? I an-
swer witli my text, After death comes judgment. So
^peak yc, and so do, as they that shall he judged by the
law of liberty^ Janie'^ i. 12.

Judgment 36d

But, though the argument taken from the disor-
ders of society is full and clear, when it is properly
proposed, yet such examples as we have just men-
tioned do not exhaust it. It may be extended
a great deal further, and we may add thousands of
disorders, which every day are seen in society,
against which men can make no laws, and which
cannot be redressed until the great day of judgment,
when God will give clear evidence of all.

Have human laws ever been made against hypo-
crites? see that man artfully covering himself with,
the veil of religion, that hypocrite, who excels in his
art! behold his eyes, what seraphical looks they roll
towards heaven! observe his features, made up, if
I may venture to say so, of those of Moses, Ezra,
Daniel, and Nehemiah ! «ee his vivacity, or his flam-
ing zeal shall I call it ? to maintain the doctrines of
religion, to forge thunderbolts, and to pour out
anathemas against heretics ! Not one grain of reli-
gion, not the least shadow of piety in all his whole
conversation. It is a party-spirit, or a sordid inter-
est, or a barbarous disposition to revenge, which
animates him, and produces all his pretended piety.
And yet I hear every body exclaim. He is a miracle
of religion ! he is a pillar of the church ! I see altars
every where erecting to this man; panegyrists, I see,
are composing his encomium ; flowers are gathering
to be strewed over his tomb. And the justice of
God, what is it doing? My text tells you, After
death comes jiidgment.

Have human laws ever been made against the uu-
i^rateful? While I was in prosperity, I studied to

TOT;. IIP. 4^7

370 Judgment,

procure happiness to a man, who seemed enthely
devoted to nfie ; I was happier in imparting my abun-
dance to him than in enjoying it myself ; during that
delightful period of my life he was faithful to me :
but when fortune abandoned me, and adopted him,
he turned his back on me ; now he suffers me to lan-
guish in poverty ; and, far from relieving my wants,
he does not deign so much as to examine them. And
divine justice, where is it? Who shall punish this
black crime ? I answer again. After death comes judg-
ment.

Have men made laws against cowards ? I do not
mean cowardice in war ; the infamy that follows this
crime, is a just punishment of it. I speak of that
mean cowardice of soul, which makes a man forsake
an oppressed innocent suflferer, and keep a criminal
silence in regard to the oppressor. Pursue this train
of thought, and you will every where find arguments
for a future judgment; because there will every
where appear disorders, which establish the necessi-
ty of it.

Our second direction regards the argument taken
from conscience. Let not your faith be shaken by
the examples of those pretended superior geniusses,
who boast of having freed themselves from this re-
straint. Tell them, if they have no conscience, they
ought to have ; and aiRrm, the truer tlieir preten-
sion the stronger your reason for taxing them with
rage and extravagance. There is no better mode of
destroying an objection than by proving, that he
who proposes and admits it, is a fool for admitting
and proposing it. If, then, I prove that a man, whc^

Judsrment. 371

to demonstrate that conscience is a fancy, declares,
he is entirely exempt from it ; if I prove, that such
a man is a fool for proposinjaf and admittinsj this pro-
position, shall I not subvert his whole system ? Now
I think I am able to prove such a man a fool, and
you will admit the truth of what I say, if you will
give a little attention to the nature of conscience, a
little closer attention, I mean, than is usually given
to sermons.

What is conscience ? It is difficult to include an
adequate idea of it in a definition ? This appears to
me at once the most general and the most exact.
Conscience is that faculty of our minds, by which
we are able to distinguish right from wrong, and to
know whether we neglect our duties, or discharge
them.

There are, I grant, some operations of conscience,
which seem to be rather instinct and sentiment than
cool judgment arising from a train of reflectionSc
Yet, we believe, all the operations of conscience
proceed from judgment and reflection. But it some-
times happens, that the judgment of the mind is so
ready, and its reflections so rapid, that it hardly sees
what it judges, and reflects on, so that it seems to
act by instinct and sentiment only. Thus Avhen the
mind compares two simple numbers together, the
comparison is so easily made, that we think we know
the difference by a kind of instinct belonging to our
nature ; whereas when we compare complex nun>
bers, we feel, so to speak, that our minds inquire,
examine, and labour. In like manner in morality.
There are some duties, the right of which is so clear

.372 Judgment.

and palpable ; and there are some conditions, in
Avliich we, ourselves, are in rej^ard to these duties
which are so easy to be known, that the mind in-
stantly perceives them without examination and dis-
cussion. But there are some duties, the right of
which is so enveloped in obscurity ; and there are
some stations, which are so very doubtful, that the
îuind requires great eflforts of meditation before it
can determine itself. For example, Ought a subject
to obey his lawful sovereign ? On this question, the
mind instantly takes the affirmative side, on account
of the clearness of the duty, and it seems to act by
instinct, and without reflection. But here is another
question, Is it lanful for subjects to dethrone a ty-
rant ? Here the mind pauses, and before it determines
enters into long discussions, and here we perceive, it
acts by judgment and reflection. In both cases re-
flection and judgment are tlie ground of its opera-
tions. In the first case judgment is more rapid, re-
flection less slow: but it is reflection however. We
have, then, rightly defined conscience, that faculty
of our souls, by which we are capable of distinguish-
ing right from wrong, and of knowing whether we
neglect our duties, or discharge them.

But this is too vague, we must go further. We
must examine the principles on which we ground our
judgment of ourselves in regard to rigljt and wrong.
We must prove, by the nature of these principles,
the truth of wliat we have affirmed ; that is, that a
man, who calls conscience a fancy and who boasts of
an entire freedom from it, is a fool for admitting and
proposing this objection.

Judgmenf. J 73

The judgment that constitutes the nature of con-
science, is founded on three principles, either fully
demonstrable or barely probable.

First, I am in a state of dependence.

Second, There is a supreme law ; or what is the
same thing, there is something right and something
wrong.

Third, I am either innocent or guilty.

On these three principles an intelligent spirit
grounds a judgment, whether it deserves to be hap-
py or miserable ; it rejoiceth, if it deserve to be hap-
py ; it mourns, if it deserve to be miseiable;
and this judgment, and this joy, or sorrow, whicli
results from it, constitute what we call conscience.

But that which deserves particular regard, and iii
which partly consists the force of our reasoning, in,
that it is not necessary to be able to demonstrate
these principles, in order to prove, that conscience
is not a fancy ; if they be probable, it is sufficient.
We cannot reasonably free ourselves from conscience,
till we have demonstrated the falsehood of these
principles, and proved, that the consequences drawn
from them are chimerical. For, if these priryc'iples
be only probable ; if it be probable I may be hap-
py, I have some reason to rejoice ; as 1 have some
reason for uneasiness if my misery be probable. If
the enjoyment of a great benefit be probable, I have
some reason for great pleasure ; and I have some
reason for extreme distress, if it be probable, that I
shall fall into extreme misery. It is not necessary,
therefore, in order to establish the empire of con-
Ecience, that the principles on which it is founded

374 Judgment.

should be demonstrable ; it is sufficient that they are
probable. Now I affirm, that every man who main-
tains the improbability of these principles, and the
vanity of the consequences that are drawn from them,
is a fool and a madman, whose obstinate attachment
to vice has blinded his eyes, and turned his brain.
Consequently I affirm, that every man who main-
tains that conscience is a fancy, and who boasts of
having shaken off the restraint of it, is a fool and a
inadman.

Take the first principle. / am in a stale of depen-
dence. I am subject to a Supreme Being, to whom
I owe my existence, and who holds my destiny in his
mighty hands. Do we exceed the truth when we
say, a man who ventures to affirm this principle is
neither demonstrable nor probable, is a madman and
ct fool ? I told you at the beginning of this discourse,
that I intended to speak to you, not as scholars and
novices : but as well-informed Christians, who have
made some considerable progress in the knowledge
of those truths, which equally support natural and
revealed religion. But if you have any just notions
of these truths, how can you form any other opinion
of these men, of whom I am speaking, than that
which I have formed ? A man who pretends that ar-
guments drawn from the order of seasons, from the
arrangements of the various parts of the universe,
from the harmony of the members of our bodies,
and all the other works of nature, by which we have
so often established the doctrines of the being and
attributes of God ; a man who affirms, that all these
demonstrate nothing ; what am I gaying ? a man who

Judgment. 375

"O

affirms that all these prove nothing ; what am I say-
ing again ? a man who affirms that all thèse do not
afford the least degree of probability in favour of
the existence and perfections of a Supreme Being ;
who for his part is sure, for he has evidence to a de-
monstration, that all these originated in chance, and
were not formed by the intervention of any intelli-
gent cause ; such a man, what is he but a madman
and a fool ? and consequently, is it not madness and
folly to deny this first principle, / am in a state of
dependence 1

Try the second principle. There is a supreme
law, or, what comes to the same, there is something
jiist, and something unjust. Whether this just and
right be founded in the nature of things, or whether
it proceed from the will of a Superior Being, is not
needful to examine now; be it as it may, there is a
supreme law, there is something right and something
wrong. A man who pretends that this proposition
is evidently false ; a man who affirms, that all argu-
ments brought in favour of this proposition are evi-
dently false : a man who forms such an idea of all
arguments drawn from the nature of intelligent be-
ings, from the perfections of a first cause, iVom the
laws that he hath given, and which constitute the
body of religion ; a man who pretends, that all these
arguments do not afibrd the least degree of proba-
bility, that a wise man ought to infer nothing from
them to direct his life : and that for his part, it U
clear to a demonstration to hhn, that what is called
just and mijust, right and wrong, is indifTerent in
itself, and indiflerent to the first cause ; that it is per-

376 Judgment.

fectly indifferent in itself whether v/e love a benefac-
tor, or betray him, whether we be faithful to a friend,
or perfidious, whether we be tender parents or cruel,
whether we nourish our children, or smother them
in the cradle ; and that all these things at the most,
relate only to a present interest ; a man who advanc-
eth such propositions, what is he but a fool and a
madman ? Is it necessary to reason to discover the
extravagance and madness of these positions ? Is it
not sufficient to name them?

Take the third principle But, it is enough to

have pointed out the most proper method of answer-
ing the objections of a man who pretends conscience
is a fancy, and who boasts of having none.

Let us pass then to our third direction. It con-
cerns the proof taken from revelation. Do not rest
the arguments drawn from this source on any partic-
ular passages, which, although they may be very full
and explicit, may yet be subject to some sophistical
exception : but rest ihem on the general design and
scope of religion ; this method is above all objec-
tions, and free from every difficulty. If this way
be adopted, it will presently appear, that the doc-
trine of a future judgment is contained in a manner
clear and convincing, not only in the writings of
apostles and evangelists, but also in the revelations,
with which God honoured the patriarchs, many ages
before he gave a written law.

Yea, were v/e to allov/ that we have no formal
passage to produce, in which this truth was taught,
the ancient servants of God, (which we are very far
from allowing, "i we might still maintain., that it was

Judgment. S'Tt

included in the genius of those revelations, which
were addressed to them. Jesus Clirist taught us to
reason thus on the doctrine of future rewards, and
we may fairly apply the same method to the doctrine
of future punishments. The doctrine of future re-
wards is not contained in the formal terms : but in
the general design of this promise, / am the God of
Ahrahaiïiy Matt. xxii. 32. How splendid soever the
condition of Abraham miglit have been, however
abundant his riches, however numerous his servants,
this promise proceedmg from the mouth of God, /
am the God of Abraham., could not have been accom-
plished in the temporal prosperity of a man who was
dead, when the words were spoken, and whom death
should retain in durance. As God declared himself
the God of Abraham, and as Abraham was dead,
when he declared it, Abraham must necessarily rise
again. And this is our Saviour's reasoning, God is
not the God of the dead : but of the living.

Let us say the same of those punishments, which
God has denounced against sin, in regard to those
ancient sinners, of whom God declared himself the
judge ; God is not the judge of the dead : bid of the
living. The wicked, during this life, are often free
from adversity : but were they even miserable all
the time of their abiding on earth, their miseries
would not sufficiently express God's hatred of sin,
Asaph renders to divine justice only one part of its
deserved homage when he says, in order to justify it
for tolerating some criminals, " Surely thou didst
set them in slippery places, tliou castedstthem down
into destruction. How are they brought into deso-

VOL. HI, 48

378 Juds:ment

o'

lation as in a moment ! they are utterly consumed
with terrors ! As a dream, when one awaketh, so,
O Lord, thou shalt despise their image," Psal. Ixxiii.
18 — 20. No ! the unexpected vicissitudes that some-
times confound the devices of the wicked, the fatal
catastrophes in which we sometimes see them en-
veloped, the signal reverses of fortune, by which
they are often precipitated from the highest elevation
to the deepest distress ; all these are too imperfect
to verify those reiterated threatenings which the
judge of mankind denounced against primitive crim-
inals, to teach them that he was a just avenger of sin.
To display this fully there must be a resurrection
and a judgment. In this manner, even supposing
there were no formal passages in proof of future
judgment : (which we do not allow,) the genius, the
drift and scope of religion would be sufficient to con-
Tince us of the truth of it.

II. V\ hat has been said shall suffice for proof of
this truth, after death comes judgment. But what
shall be the destiny of this audience ? What sentence
will the judge of the world pronounce on us in
that formidable day, when he shall judge the world
in righteousness ? Will it be a sentence of mercy ?
will he pronounce our absolution? will he say to
us, "Depart ye cursed into everlasting fire, prepar-
ed for the devil and his angels ?" or will he say to
us, " Come ye blessed of my Father, inherit the king-
dom?" Matt. XXV. 41, 34.

This is a difficult question : however, it is not so
difficult as some of us may imagine. St. Paul lays
down a principle that casts light on the enquiry ; that

J'uds:ment. 379

■*to

is, that men will be judged according to the econo-
mies under which they lived. " As many as have
sinned without law, shall also perish without law;
and as many as have sinned in the law, shall be judg-
ed by the law," Rom. ii. 12. that is to say, as having
lived under the Levitical economy. " They who
have sinned in the law shall be judged by the law;"
to which we may fairly add, they who have lived
under the gospel, shall be judged by the gospel.
]Vow the gospel is an economy of light, an economy
of proportion, and an economy of mercy. Tliese
three rules, by which God will regulate our eternal
destiny, should quiet the excessive fears, which an
idea of future judgment excites in some pious, but
timorous souls. And, at the same time, they ought
to disturb the false peace of those who sleep in in-
dolence amidst objects so proper to awake them.

1. We shall be judged as having lived under an
economy of light. This proposition hath a comfort-
able aspect on a good man. We shall be judged ac-
cording to what is clear in the gospel itself: and not
according to what is abstruse and impenetrable in
the systems of the schools. What inducement could
we possibly have to endeavour to inform ourselves,
were we prepossessed with a notion, that our sentence
"would be regulated by our ideas on a thousand ques-
tions which some men have boldly stated, rashly de-
cided, and barbarously enforced on others ? Were it
necessary to have clear and complete ideas of the
arrangement of the first decrees of the first cause, of
the nature of the divine essence, of the manner in
which God foresees contingent events, and of many

380 Judgment.

other such questions as obscure as useless ; were it
necessary, in order to receive a favourable sentence,
to be able to decide some ca-es of conscience, which
have always been indeterminable by the ablest casu-
ists ; were these necessary, who dare examine these
questions ? But, Christian soul ! banish thy scruples.
Thy God, thy judge, is the sovereign of his crea-
tures : but he is not their tyrant. Thou art free :
not a slave. The economy according to which thou
^halt be judged, is an economy of light ; and what-
ever is impenetrable and undecided in the gospel,
has no relation to that trial which thou wilt under-
go.

But if this truth be amiable and comfortable to
good people, it is also formidable, terrifying, and
desperate to people of an opposite character. You
will be judged as reasonable beings, who had it jn
their power to discover trutli and virtue. In vam
will you pretend ignorance of some articles. Your
judge will open this sacred book in my hand, in
which the decision of these articles is contained ;
the elucidation of all the truths, of which you are
wilfully ignorant. Will not your ignorance appear
voluntary, when God judges you with the light of
this gospel in his hand ?

Nothing is more common in the world, than to
hear men exculpate their errors by pleading their
sincerity, "If I be deceived," says one, " in tak-
" ing the book which you call scripture by excel-
" lence, for a mere human compilation, I am very
" sincere in my error, and it does not depend on me
*^ tp alter my ideas»" And why does it not depend

Judgment. 381

*«

on you to change your ideas ? Have you examined
those evidences of the divinity of the book, which
shine in every part of it ? Have you once in your
life thoroughly examined the sense of any prophe-
cy, to find out whether a spirit of prophecy inspir-
ed tlie sacred writers ? Is it a sincere mistake to de-
ceive one's self rather than apply to this important
question that study, that time, and that examination,
which it demands ?

" If I be in an error," says another, " in adhering
" to a particular communion, I err very sincerely,
*' and I cannot change my ideas." And why cannot
you change your ideas ? Have you availed yourself
of the light of the times, in which you live? Have
you consulted those ministers, who can inform you ?
Have you risen from that state of indolence, ease
and prudence, which inclines people ratlier to take
it for granted, that they were born in a true church,
than to exainine whether they were so? Does it re-
quire more sagacity, more genius, more labour to
find out, that in our scriptures worshipping before
images of wood or stone is forbidden ; that purga-
tory is a mere human invention; that the traffic of
indulgences is a mercenary scheme ; that the author
ity ot the Roman j.ontifT is founded only on world-
ly poli( y ? I ask. Is more penetration necessary to
determine these artii les, than to command an army,
to pursue a state-intrigue, to manage a trade, or to
cultivate an art or a science?

In like manner, we every day see people in soci-
ety, who, while they boldly violate the most plain
and allowed precepts of the gospel, pretend to ex-

382 Judgment.

culpate themselves fully by saying, " We do not
" think such a conduct sinful ; what crime can there
" be in such and such a practice ?"

An obstinate gamester says, " I think, there is no
" harm in gaming." And why do you think so ? Is
not the gospel before your eyes ? Does not the gos-
pel tell you, it is not allowable to deceive ? Does not
the gospel clearly prohibit a waste of time ^ Does
not the gospel forbid you to ruin your neighbour?
Does not the gospel plainly forbid you to cheat ?
And you, obstinate gamester ! do not you deceive in
gaming ? Do not you waste your time ? Do not you
do all in your power towards the ruin of your neigh-
bour ? Do not you cheat, while you play, and de-
fraud them who play with you, and practise a thou-
sand other artifices which it would be improper to
relate here: but which God will one day examine at
bis just tribunal ?

Thus a miser exclaims, " O, there can be no harm
" in loving the world as I love it." And what
makes you think so ? Could you not easily unde-
ceive yourself by casting your eyes on the gospel?
Does not the gospel clearly say, " The covetous
shall not inherit the kingdom of God?" 1 Cor. vi.
10. Is it not clearly revealed in the gospel, that
" Whoso halh this world's good, and seeth his broth-
er have need, and shutteth up his bowels of compas-
sion froni him, the love of God doth not dwell in
him?" 1 John iii. 17. Does not the gospel plainly
tell you, that God will one day say to those, who
have been devoid of charity, " Depart, ye cursed,

Judgment. 383

into everlasting- fire! for I was an hungred, and ye
gave me no meat?" Matt. xxv. 41, 42.

Thus a time-server says to us, " I think there is no
" sin in living where liberty of conscience is not al-
" lowed, provided I make no profession of supersti-
" tion and idolatry." And why do you think so ?
Does not the gospel clearly require you not to for-
sake the assembling of yourselves together, Heb. x. 25.
and do not you forsake our public assemblies ? Does
not the gospel expressly require you to come out of
Babylon, Rev. xviii. 4. and do you not abkle there ?
Are you not informed in the gospel, th.at he who lov-
eth father, or mother, or son, or daughter, more than
Jesus Christ, is not worthy of the name of a Chris-
tian ? Matt. X. 37. And, pray, do you prefer your
relations before Jesus Christ?

" I do not think," adds one, who maintains an illi-
cit commerce, " there can be any harm in indulging
" those passions which arise from the fine feelings of
" our own hearts." And why do you not think so ?
Does God forbid impurity only when it is unconsti-
tutional ? In the general rule, which excludes the un-
clean from the kingdom of heaven, has the legislator
made an exception in favour of those who follow the
emotions of an irregular heart ?

2. We shall be judged as having lived under an
economy of proportion ; I mean to say, the virtues
which God requireth of us under the gospel, are pro-
portioned to the faculties that he hath given us to
perform them. Let us not enfeeble this maxim by
theological opinions, which do not belong to it. Let
us not allege, that all duty is out of our power, that

384 Judgment.

of ourselves we can do nothing. For when we say,
the laws of God are proportioned to our weakness,
we speak of persons born in the church, instructed
in the truths of revelation, and who are either assist-
ed, by spiritual succours or may be, if they seek for
these blessings as they ought to be sought. In re-
gard to these persons, we affirm, the gospel is an
economy of proportion, and this is the great conso-
lation of a good man. I grant the perfection, to
which God calls us, is infinitely beyond our natural
power, and even beyond the supernatural assistance,
that he imparts to us. But we shall be judged by
the efforts we have made to arrive at this end. En-
deavours to be perfect will be accounted perfection.
This very law of proportion, which will regulate
the judgment of us, will overwhelm the wicked with
misery. It is always an aggravation of a misery to
reflect that we might have avoided it, and that we
brought it upon ourselves. The least reproach of
this kind is a deadly poison, that envenoms our
sufferings, and this will constitute one of the most
cruel torments of the damned. Ye devouring
fires, which the justice of God hnth kindled in
hell, 1 have no need of the light of your flames
to discover to me the miseries of a reprobate soul !
Ye chains of darkness, which weigh him down,
I have no need to examine the weight of you!
The criminal's own reproaches of himself are suf-
ficient to give me an idea of his state. He will
remember, when he finds himself irretrievably lost,
he will remember the time, when he might have pre-
vented his loss. He will recollect how practicable

Judsmeut, 385

*&

those laws were, for violating which he suffers. He
will recollect the mighty assisting power which he
once despised. Thou ! thou wilt recollect the sage
advice, that was given thee. Thou ! this sermon,
which I have been addressing to thee. Thou ! thine
education. Thou ! the voice of the holy Spirit,
that urged thee to change thy life. O Israel! thou
hast destroyed thyself! Hos. xiii. 9. This, this is the
excrutiating reflection of a nominal Christian con-
demned by divine justice to everlasting flames.
Such a Christian suffering the vengeance of eternal
Are will incessantly be his own tormentor. He will
say to himself, I am the author of my own destruc-
tion ! I might have been saved ! I, I alone, condemn-
ed myself to everlasting confinement in these dun-
geons of horror to which I am now consigned.

3. Finally, We shall be judged as having lived
under an economy of mercy. What can be more
capable at once, of comforting a good man against
an excessive fear of judgment, and of arousing a
bad man from his fatal security ?

All the sentiments of benevolence that you can
expect in an equitable judge; we say more, all the
sentiments of tenderness, which you can expect in a
sincere friend ; we say more still, all the sentiments
of pity, compassion, and love, that can be expected
in a tender parent, you will find in the person of the
judge, who will pronounce your eternal doom.

Let us not elevate our passions into virtues. Fear
of the judgments of God, which carried to a certain
degree is a virtue, becomes a condemnable passion,
at least a frailty that ought to be opposed, when it

YOI;. II r. 19

.^86 Judgment.

exceeds due bounds. Do you render an acceptable
homage to Almighty God, think you, by doubting his
mercy, the most lovely ray of his glory ? Do you
render a proper homage to God, think you, by con-
sidering him as a tyrant ? Do you think you render
homage to the Deity by doubting his most express
and sacred promises ? Do you believe you pay an
acceptable tribute to God by professing to think,
that he will take pleasure in eternally tormenting a
poor creature, who used all his efforts to please him ;:
who mourned so often over his own defects ; who
shed the bitterest tears over the disorders of his life ;
and who for the whole world, (had the whole world
been at his disposal,) would not have again offended
a God, whose laws he always revered, even while
he was so weak as to break them ?

But this thought that Christians shall be judged
by an economy of mercy ; this very thought, so full
of consolation to good men, will drive the wicked
to the deepest despair. The mercy of God in the
gospel hath certain bounds, and we ought to consid-
er it, as it really is, connected with the other perfec-
tions of his nature. Whenever we place it in a view
incongruous with the other perfections of the Su-
preme Being, we make it inconsistent with itself
Now this is done, when it is applied to one class of
sinners. 1 repeat it again, it is this that fills up the
bad man's measure of despair.

I Miserable wretch ! how canst thou be saved, if the
fountain opened to the house of David be shut against
thee? if that love, which created the world, if that
love which inclined the Son of God, (the brightness

Judgment 387

of the Father's glory, and the express image of his per-
son,) to clothe himself with mortal flesh, and to ex-
pire on a cross ; if this love be not sufficient to save
thee, if this love be slighted by thee, by what means
must thou be wrought on, or in what way must thou
be saved ? And if the Redeemer of the world con-
demn thee, to what judge canst thou flee for abso-
lution?

Let us, my dear brethren, incessantly revolve in
our minds these ideas of death and judgment. Let
us use them to calm those excessive fears, which the
necessity of dying, and being judged, sometimes ex-
cites in our souls.

But excessive fear is not the usual sin of this con-
gregation. Our usual sins are indolence, carnal se-
curity, sleeping life away on the brink of an abyss,
flames above our heads, and hell beneath our feet.

Let us quit this miserable station. Happy is the
man thatftareth alway! Prov. xxviii. 14. Happy the
man, who in every temptation by which he is an-
noyed, in a world where all things seem to conspire
to involve us in endless destruction : happy the man,
who in all his trials knows how to derive consolation
from this seemingly terrible truth, " It is appointed
imto men once to die : but after this the judgment !"
To God be honour and glory for ever. Amen.

SERMON XII.

Heaven.

1 John iii. 2.

We know, that when lie shall appear^ we shall he like
him ; for we shall see him as he is.

One of the most beautiful ideas that can be form-
ed of the gospel, is that which represents it as im-
parting to a Christian the attributes of God. St.
Peter and St. Paul both express themselves in a man-
ner truly sublime and emphatical on this subject.
The first of these holy men says, the end of the
promises of God is to make us partakers of the divine
nature, 2 Epist. i. 4. The second assures us, that
all Christians beholding as in a glass the glory of the
Lord, are changed into the same image, from glory to
glory, even as by the Spirit of the Lord, 2 Cor. iii.
18. If we believe some critics, the original terms
may be rendered, 7ve all become as mirrors. A mir-
ror, placed over against a luminous object, reflects
its rays, and returns its image. This is agreeable
to Christian experience under the gospel. Good
men, attentive to the divine attributes, bowing like
the seraphims, toward the mystical ark, placed op-
posite to the Supreme Being, meet with nothing to
intercept his rays ; and, reflecting in their turn this

390 Heaven.

light, by imitating the moral attributes of God, <hey
become as so many mirrors, exhibiting in themselves
the objects of their own contemplation. Thus God,
by an effect of his adorable condescension, after hav-
ing clothed himself with our flesh and blood, after
having been made in the likeness of men, Phil. ii. 7.
in the establishment of the gospel, transforms this
flesh and blood into a likeness of himself. Such is
the sublimity and glory of the Christian religion !
We are partakers of the divine nature ; we are chan'
ged into the same image from glory to glory, even as
by the Spirit of the Lord. My brethren, we have
often repeated a famous maxim of the schools, and
we adopt it now, grace is glory begun. One of the
most beautiful ideas that we can form of that ineffa-
ble glory, which God reserves for us in heaven, is
that which the sacred authors give us of Christianity.
Heaven and the church, the Christian in a state of
grace and the Christian in a state of glory, differ
only in degree. All the difference between the two
changes is, that the first, I mean a Christian in a
state of grace, retains the imperfection, wliich is es-
sential to this life, whereas the other, I mean the
Christian in a state of glory, is perfect in his kind,
so that both are changed into the image of the Deity
as far as creatures in their conditions are capable of
being so.

This is the difficult, but interesting subject which
we are now going to discuss. We are going to in-
quire into the question so famous, I dare not say so
developed in the schools, concerning the beatific
vision of God, We will endeavour to explain how

Heaven. 391

we see God in heaven, and how this happy vision
will render us like him, who will be the object of it.
St. John supplies us with these images. He displays
the happiness of Christians thus : Behold, says he,
what manner of love the Father hath bestowed upon uSy
that we should be called the sons of God. But while
he passes encomiums on the mercy of God, he ob-
serves, that we have only yet enjoyed foretastes of
it ; we know, adds he, that when he shall appear, we
shall be like him ; for we shall see him as he is.

Our text has two senses ; the first regards the hu-
man nature of Jesus Christ, and the second the Dei-
ty. The first of these senses is very easy and natu-
ral : when the Son of God shall appear, we shall see
him as he is j that is to say, when Jesus Christ shall
come to judge mankind, we shall see his glorified
body. We shall be like him, for we shall see him as
he is: that is our bodies, having acquired at the re-
surrection the propeilies of glorified bodies, like
that of Jesus Christ, shall have the faculty of con-
templating his body. This sense deserves examina-
tion.

AVe have no distinct idea of what Scripture calls
a glorious body, Phil. iii. 21. The most abtruse met-
aphysics, the most profound erudition, and the most
sublime theology cannot enable us fully to explain
this famous passage of St. Paul ; " There are celes-
tial bodies, and bodies terrestrial : but the glory of
the celestial is one, and the glory of the terrestrial is
another. There is one glory of the sun, and anoth-
er glory of the moon, and another glory of the stars.
So also is the resurrection of the dead. The body

39.2 Heaven.

is sown in corruption, it is raised in incoiTuption,
It is sown in dishonour, it is raised in glory. It is
sown in weakness, it is raised in power. It is sown
a natural body, it is raised a spiritual body," ] Cor.
XV. 10—44.

But how difficult soever this passage may be, we
Icnow by experience there are bodies to which our
senses bear no proportion ; and, if I may be allowed
to speak in this manner, there are bodies inappre-
hensible by our faculty of seeing. There is no pro-
portion between my eyes and bodies extremely small.
]\ly faculty of seeing does not extend to a mite ; a
iTiite is a non-entity to my eye. There is no propor-
tion between my eyes, and bodies which have not a
certain degree of consistence. My seeing faculty
does not extend to an serial body ; an aerial body is
a mere non-entity in regard to my sight. There is
very little proportion between my eyes, and bodies
extraordinarily rapid. My faculty of seeing does
not extend to objects moving at a certain rate ; a
body must move so slow as to make a kind of rest
before my eye in order to be perceived by it; and,
as soon as a greater force communicates a quicker
motion to it, it recedes, diminishes, disappears. But
were the faculties of my body proportioned to these
objects; had my body qualities similar to theirs; I
bhouid then be able to see them; / should see them
as they arc, for J should he like them.

î.et us apply these general reflections to our sul>
ject. There may be perhaps no proportion between
our bodies in their present earthly state and what
the ScrJDturc calls s:loriovs hodies. Our faculty of

Heaven. 393

«eein^ perhaps may not extend to glorious bodies.
Were the gross terrestrial bodies to which our souls
are united, all on a sudden translated to that maji-
sion of glory, in which tlie bodies of Enoch and Eli-
as wait for the consutnmation of all things, probably
we'nnight not be able to see them clearly, and per-
haps we might be quile blinded with the glory of
them. The reasons just now mentioned may ac-
count for what we suppose; as any who have habit-
uated themselves to reflection may easily compre-
hend. But Avhen our bodies shall be changed, when
this corruptihle shall have put on incorrupiion, and this
mortal shall have put on immortality, 1 Cor. xv. 51,
54. in a word, when our bodies shall have the same
faculties as the glorious body of Jesus Christ, we
shall see him as he is, for we shall be like him. This
is the first sense given to the words of the text, a
sense that may serve to preclude a part of the diffi-
culties which may arise ; a sense entirely conforma-
ble to the analogy of faith, and to a great many oth-
er passages of Holy Scripture, such as these, " Our
conversation is in heaven, from whence also we look
for the Saviour, the Lord Jesus Christ, who shall
change our vile body, that it may be fashioned like
imto his glorious body," Pliil.iii. 20, 21. Ye are dead,
and your life is hid with Christ in God ; when Christ,
who is our life shall appear, then shall ye also ap-
pear with him in glory, Col. iii. 3, 4. The first man
is of the earth, earthy ; the second man is the Lord
from heaven. As is the earthy, such are they also
that are earthy : and as is the heavenly, such are they
also that are heavenly. And as we have borne the

VOT^. ITT. 50

394 Heaven.

image of the earthy, we shall also bear the image of
the heavenly," 1 Cor. xv. 47. &c.

Grand idea of heavenly felicity, my brethren!
Glorified believers shall see with their eyes the glori-
ous body of Jesus Christ. Yea, these eyes, restor-
ed to &ight, and endowed with new powers, shall see
the God-man ; they shall see that body of the Saviour
of the world, which once increased in favour here be-
low, Luke ii. 52. and which is now arrived at the
highest pitch of glory in heaven. They shall see
those lips, into which grace is poured, Psal. xlv. 2.
They shall see that Son of man, who is fairer than
all the rest of the children of men. What joy to ac-
complish this object! What delight, if I may speak
so, when the rays of the Deity, always too bright
and confounding for mortal eyes to behold, shall be
softened to our sight in the person of .Tesus Christ !
W hat transporting joy to see the greatest miracle
that was ever included in the plans of the wisdom of
God! What felicity to behold in the body of .Tesus
Christ a riglit of approaching with confidence to a
familiarity with God ! We know, that when he shall
appear, ne shall he like him, for we shall ste him as
he is.

But, although this may be one meaning of our
apostle, yet it is neither the only sense of his words,
nor does it seem to be the principal one. Should
any doubt what I now affirm ; should any affirmi,
that when the a})ost]e says, we shall see him as he is.
he only means to speak of the body of .Tesus Christ ;
I would beg leave to observe, that St. John evident-
ly intends by the vision of which he speaks, that

Heaven, 395

which consummates our happiness. Now our happi-
ness will not l>e consummated by only seeing the
body of the Son of God, nor by the glorification of
our bodies only. Another idea, therefore, must be
included in the words of the text.

Beside, the original doth not say. When Jesus
Cliiist shall appear, but when he shall appear, we
shall see him as he is ; which may be referred to God,
of whom the apostle had been speaking in the pre-
ceding verses. We shall see God, and this sight will
render us like him.

I even suppose the words of my text are a kind
of quotation of an opinion advanced by some ancient
Jewish Rabbies. We have found, as it were by
chance, and when we were not studying this text,
an opinion taken from the writings of the Jews,
which seems either to allude to the words of the
text, or, being more ancient than the text, to be al-
luded to by the apostle. A Consul of Rome requk-
ed a Rabbi to explain the names of God to him.
This is the answer of th€ Rabbi : " You ask me the
meaning of the name of four letters, and the name
of twelve letters, and the name of forty letters. (In
this manner, my brethren, the Jews speak of the
terms expressive of the attributes of God.) But, I
must inform you, these are mysteries altogether di-
vine, and which ought to be concealed from the gen-
erality of mankind. However, as I have been cred-
ibly assured, that you have rendered many good
services to learned men, and as nothing ought to be
concealed from such persons, it is requisite, I should
endeavour to answer your question to your satisfac-

396 Heaven.

tion. I declare then, tliat, strictly speaking, there is
Î10 name given to God, by which we can be made ful-
ly to comprehend what he is. His name is his es-
sence, of which we can form no distinct idea ; for
could we fully comprehend the essence of God we
should be like God."* These words are full of
meaning, and, were it necessary to explain them,
they would open a wide field to our meditation.
They lay down a principle of momentary use to us,
that is, that we must be infinite in order fully to
comprehend an infinite being. We will, however,
take a slight cursory view of the subject. We will
examine how we shall see GocL and at the same time,
bow we shall be rendered like him by seeing him;
for in the sense now given, we understand the text.

God is an immaterial being. This principle is
unanimously established both by the light of nature,,
and by revealed religion. An immaterial being can-
not be seen by material eyes. This is another in-
contestible principle. It must be, then, with the
mind that we shall see God as he is, that is to say, we
shall know him. It must be the mind, therefore, that
must be rendered like kim. This consequence im-
mediately follows from both our principles; and this
consequence is one ground of our reflections.

God is an infinite being. This also is a principle
established by both natural and revealed religion.
The soul of man is finite, and, to whatever perfec-
tion it may be advanced, it will always continue to
be so. This is another indisputable principle. It
would imply a contradiction to affirm, that an infinite

* Rabbi Nehemias in Epistola sanctor. ad filium suum Hacanan.

Heaven, 397

Spirit can be seen, or fully known, in a strict lite-
ral sense, as it is, by a finite spirit. The human soul,
therefore, being a finite spirit, can never perfectly
see, that is, fully comprehend, as he is, God, who is
an infinite spirit. The proposition in our text then,
necesarily requires some restriction. This inference
arises immediately from the two principles now laid
do\\n, and this second consequence furnishes anoth-
er ground of our reflections.

But, although it would be absurd to suppose that
God, an infinite spirit, can be fully known by a
finite human spirit, yet there is no absurdity in af-
firming, God can communicate himself to man in a
very close and intimate manner, proper to transform
him. This may be done four ways. There are, we
conceive, four sorts of communications ; a commu-
nication of ideas, a communication of love, a com-
munication of virtue, and a communication of feli-
city. In these four ways 7ve shall see God, and by
thus seeing him as he is, we shall be like him in these
four respects. We will endeavour by discussing
each of these articles, to explain tliem clearly; and
here all your attention will be necessary, for whhout
this our whole discourse will be nothing to you but
a sound desthute of reason and sense.

The first communication will be a communication
of ideas. We shall see God as he is, because we shall
participate his ideas ; and by seeing God as he is, we
shall become like him, because the knowledge of hie
ideas will rectify ours, and will render them like hie.
To know tlie ideas of an imperfect being, is not to
paiticipate his imperfections. An accurate mind

398 Heaven.

may know the ideas of an inaccurate mind without
admitting them. But to know tlie ideas of a perfect
spirit is to participate iiis perfections ; because to
know his ideas is to know them as they are, and to
know them as they are is to perceive the evidence of
them. When, therefore, God shall communicate
his ideas to us, ive shall be like him, by the conform-
ity of our ideas to his.

A'Vhat are the ideas of God ? They are clear in
their nature ;they are clear in their images; they are
perfect in their degree; they are complex in their
relations ; and they are complete in their number.
In all these respects the ideas of (^îod are infinitely
superior to the ideas of men.

1. Men are full of false notions. Their ideas are
often the very reverse of the objects, of which they
should be clear representations. We have false ideas
in physics, false ideas in polity, false ideas in religion.
We have false ideas of honour and of disgrace, of
felicity and of misery. Hence we often mistake
fancy for reason, and shadow for substance. But
God hath only true ideas. His idea of order is an
exact representation of order. His idea of irregu-
larity exactly answers to irregularity ; and so of all
other objects. He will make us know his ideas,
and by making us know them lie will rectify ours.

2. Men have often obscure ideas. They see only
glimmerings. They perceive appearances rather
than demonstrations. They are placed in a world
of probabilities, and, in consideration of this state,
in which it hath pleased the Creator to place them,
they have more need of a course of reasoning on a

Heaveth 399

new plan, to teach them how a ratioHial creature
ought to conckicl himself, when he is surrounded
with probabilities, than of a course of reasoning and
determining, which supposes him surrounded with
demonstration. But God hath only dear ideas. No
veil covers objects ; no darkness obscures his ideas
of them. When he shall appear, he will communi-
cate his ideas fo us, and tlicy wiil rectify ours, he
will cause the scales that hide ol>jccts from us, to fall
from our eyes ; and he will dissipate tlie clouds
which prevent our clear conception of tliem.

3. Men have very few ideas perfect in degree.
They see only the surface of objects. IVho, in all
the world, hath a perfect idea of matter ? Who ever
had perfect ideas of spirit ? Who could ever exactly
define either ? Who was ever able to inform us how
the idea of motion results from that of body; how
the idea of sensation results from that of spirit ?
Who ever knew to which class space belongs? It
would be very easy, my brethren, to increase this
list, would time permit ; and were I not prevented
b}' knowing, that they, who are incapable of under-
standing these articles, have already in their own
minds pronounced them destitute of all sense and
reason. But God hath perfect ideas. His ideas com-
prehend the whole of all objects. He will commu-
nicate to us this disposition of mind, and will give
us such a penetration as shall enable us to attain the
knowledge of the essence of beings, and to contem
plate them in their whole.

4. Men have very few ideas complex in their rela-
tions. I mean, their minds are so limited, tlia(, al

400 Heaven,

though they may be capable of cornbining a certain
number of ideas, yet they are confounded by com-
bining a greater number. We have distinct ideas of
units, and we are capable of combining a few : but
as soon as we add hundred to hundred, million to
million, the little capacity of our souls is overwhelm-
ed with the multitude of these objects, and our
weakness obliges us to sink under the weight. We
have a ^e\\ ideas of motion. We know what space
a body, to which a certain degree of velocity is
communicated, must pass through in a given time :
but as soon as we suppose a greater degree of mo-
tion, as soon as we imagine an augmentation of ve-
locity to this greater degree ; as soon as we try to
apply our knowledge of moving powers to those
enormous bodies, which the mighty iiand of God
guides in the immensity of space, we are involved
in pei'plexity and confusion. But God conceives
infinité comhinaiions. He will make us participate,
as far as our minds can, his ideas ; so that we shall
be able to give a large expanse to our meditation
without any fear of confusing ourselves.

5. In fine, the ideas of mankind are incomplete
in their mimher. Most men think, there are only
two sorts of beings, body and spirit ; and they have
also determined, that there can be only two. A
rash decision in itself; but more rash still in a crea-
ture so confined in his genius as man. But the ideas
of God are cojuplete. He knows all possible beings.
He will make us participate this disposition of mind,
and from it may arise ideas of myiiads of beings,
on wliich now we cannot reason, because now we

Heaven. 401

have no ideas of them. A communication of ideas
is the first way in which God will make himself
known to us. This will be the first trait of our re-
semblance of him. We shall be like him, for we
shall see him as he is.

The second communication of God to a beatified
soul is a communication of love. We cannot possi-
bly partake of the ideas of God without participa-
tinjç his love. To participate the ideas of God is to
possess just notions. To possess just notions is to
place each object in the rank that is due to it ; con-
sequently, we shall regard the chief being as the on-
ly object of supreme love.

What is necessary to answer the idea, that an up-
right soul forms of the lovely ? The lovely object
must answer three ideas: the idea of the great and
marvellous; the idea of the just; and the idea of
the good: and, if I may venture to speak so, of the
beatifying. Now, it is impossible to know God
without entertaining these three ideas of him alone ;
consequently it is impossible to know God without
loving him. And this is the reason of our profound
admiration of the morality of the gospel. The mo-
rality of the gospel is the very quintessence of order.
It informs us, no creature deserves supreme love»
It makes this principle the substance of its laws»
Thou shall love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind, Matt,
xxii. 37.

How worthy of supreme love will this God ap^
pear, how fully will he answer the idea of the great
and the marvellous, when we shall see him as hr isl

VOL. IIL .11

402 Heaven.

He will answer it by his independence. Creatureii
exist : but they have only a borrowed being. God
derives his existence from none. He is a self-exist-
ent Being. He will answer our idea of the magnifi-
cent by the immutability of his nature. Creatures
exist: but they have no fixed and permanent being.
They arise from nothing to existence. Their exist-
ence is rather variation and inconstancy than real
being. But God, but I the Lord, says he of himself,
I change not, Mal.iii. 6. The same yesterday, to-day ^
and for tier, Heb. xiii. 8. He is, as it were, the fix-
ed point, on which all creatures revolve, while he is
neitlier moved by their motion, shaken by their ac-
tion, nor in the least imaginable degree altered by
all tlieir countless vicissitudes. He will answer the
idea of the great and marvellous by the efficiency
of his will. Creatures have some efficient acts of
volition : but not of themselves. — But go back to
tiiat period in which there was nothing. Figure to
yourselves those immense voids, which preceded the
formation of the universe, and represent to your-
selves God alone. He forms the plan of the world.
Be regulates the whole design. He assigns an epoch
of dri'ation to it in a point of eternity. This act of
his vt'iil produces this whole universe. Hence a sun,
a moon, and stars. Hence earth and sea, rivers and
fields. Hence kings, princes, and philosophers. He
spake and it was done; he commanded and it stood
fast. The heavens were made hy iheivordof the Lord,
and all the host of them by the breath of his mouthy
Psal. xxxiii. 9. God, then, perfectly answers our
idea of the grand and the marvellous. He answerB
also the idea of the just.

Heaven, 403

It was lie who gave us an idea oî jiisfke or order.
It was he who made the greatest sacrifices to it. It
was he who moved heaven and earth to re-establish
it, and who testified how dear it was to him by sac-
rificing the most worthy victim that could possibly
suffer, I mean his only Son.

Finally, God will perfectly answer our idea of the
good and the heatifyiiig. Who can come up to it ex-
cept a God, who opens to his creatures an access to
his treasures? A God, who reveals himself to them
in order to take them away from their broken cis-
terns, and to conduct them to ?i fountain of living wa-
ters^ Jer. ii. 13. A God, whose eternal wisdom cries
to mankind, Ho, every one thai tkirsteth, come ye to
the ivatcrSy and he that hath no money, come ye, buy
and eat, yea come, buy wine and milk without money,
and without price. Wherefore do ye spend money for
that which is not bread? and your labour for that
which scdisfieth not ? Hearken diligently unto me, and
cat ye that which is good, and let your soul delight it-
self in fatness. Incline your ear, and come unto me ;
hear, and your soul shall live, Isa. Iv. 1 — 3.

We cannot, then, know God without loving him.
And thus a communication of ideas leads to a com-
munication of love. But this communication of
love will render us like the God whom we admire.
For the property of love, in a soul inflamed with it,
is to transform it in some sort into the object of its
admiration. This is particularly proper to divine
love. We love (lod, because we know his attri-
butes; when we know his attributes, we know we
can no better contribute to the perfection of our

404 Heaven.

being tlian by imitating them, and the desire we
have to perfect our being will necessitate us to apply
wholly to imitate them, and to hecome like him.

Let us pass to our third consideration. The third
communication of God to a beatified soul is a com-
munication of his virtues. To love and to obey, in
Scripture-style, is the saiue tliing. If ye lore me,
lieep my commandments, is a well-known expression
of Jesus Clirist, John xiv. 15. He who saith 1 know
Mniy and keepeth not his commandments, is a liar, and
the truth is not in him, is an expression of our apos-
tle, 1 John ii. 4. This is not peculiar to the love of
God. To love and to obey, even in civil society, are
usually two things which have a very close connec-
tion. But, as no creature hath ever excited all the
love, of which a soul is capable, so there is no crea-
ture to whom we have rendered a perfect obedience.
It is only in regard to God, that there is an insepara-
ble connection between obedience and love. For
when we love God, because we know him, we are
soon convinced, that he cannot ordain any thing to
bis creature but what is useful to him ; when we are
convinced he can ordain nothing to be performed
by his creature but what is useful to him, it becomes
as impossible not to obey him as it is not to love our-
selves. To love and obey is one thing, then, when
the object in question is a being supremely lovely.
These are demonstrations; but to obey God, and to
keep his commandments, is to be like God.

The commandments of God are formed on the
idea of the divine perfections. God hath an idea of
order; he loves it; he follows it ; and this is all he

Heaven. 405

ever hath requhed, and all he ever will requhe of
his intelligent creatures. He requires us to know
order, to love it, to follow it. An intelligent crea-
ture, therefore, who shall be brought to obey the
commandments of God, will be like God. Be i/e per-
fect as your Father, nhich is in heaven, is perfect, Matt.
V. 48. Be ye holy, for I am holy, 1 Pet. i. J 6. Ev-
ery man, that hath this hope in him, purijieth himself
even as he is pure, 1 .lohn iii. 3. These precepts are
given us here on earth, and we obey them imperfect-
ly now : but we shall yield a perfect obedience to
tliem in heaven, when we shall see him as he is.
Here our apostle affirms, Whosoever sinncth, halh not
seen him, neither known him, ver. 6. that is to say, he
who suffers sin to reign over him, doth not know
God ; for, if he knew God, he would have just ideas
of God, he v.ould love him ; and, if he loved him,
he would imitate him. But in heaven we shall see,
and know him, we shall not sin, Ave shall imitate
hiim, we shall he like him, for we shall see him as he is.
Lastly, The fourth communication of the Deity
with beatified souls is a communication of felicity.
In an economy of order, to be holy and to be hap-
py are two tilings very closely connected. Now we
are in an economy of disorder. Accordingly, virtue
and felicity do not always keep company together,
and it sometimes happens, that for having hope in
Christ we are, for a while, of all men most miserable,
I Cor. XV. 19. But this economy of disorder must
be abolished. Order must be established. St. Peter,
•peaking of Jesus Christ, says, 7%^ heavens must re-
vive him until the times of the restitution oj all things.

406 Heaven,

Acts iii. 21. When all things shall be restored, vir-
tue and happiness will be closely united, and, con-
sequently, b} participating the holiness of God we
shall participate his happiness.

God is supremely good. He is natiu'ally inclined
by his own perfections to do good. Rather than in-
clude himself in his own felicity, he went out of
himself in the works of creation. He formed crea-
tures capable of his favours. But these very per-
fections, which inclined him to do good, prevent his
rendering impure and criminal creatures happy. He
is of purer eyes than to behold evil, Hab. i. 13. This
is the cause of the innumerable penal evils, under
which we groan. For this reason there are misera-
ble people. Remove this obstacle, and God will
follow his inclination to bounty. All creatures ca-
pable of being happy would be rendered perfectly
happy. In heaven tliis obstacle will be removed.

Moreover, we may offer, if I may be allowed to
speak so, a more evangelical reason to confirm this
article. One part of the covenant of grace between
the eternal Father and the Son, when the Son be-
came incarnate, was, that the Father should restore
them to happiness, whom the Son should redeem.
Hence this adorable Son of God, in the sacerdotal
prayer, which he offered to the Father the evenmg
before he offered himself a sacrifice to death on the
cross, repeats this clause of the covenant; / have
manifeslccl thy name unto the men which thou gave si me
out of the world : thine they were, and thou gavest them
me ; and they have kept thy word. Father, I will that
they also, whom thou hast given 7nc, he nnth me where

Heaven, 407

/ am, that they may behold my glory, John xviii. 6,
24.

God is, then, inclhied by the nature of his perfec-
tions, and by the spirit of the covenant made with
Jesus Christ, to render like himself, in regard to his
felicity those, who are already made like him in re-
gard to his ideas, in regard to his love, and in regard
to his holiness ; and this is the fourth sense of the
proposition in our text, We shall he like him, for we
shall see him as he is. This is the fourth communi-
cation of God to beatified souls. He will commu-
nicate his felicity to them. What constitutes the fe-
licity of God will constitute the felicity of beatified
souls.

God is happy in contemplating his rvorks. He ap-
proves all the plans that his intelligence hath con-
ceived, and which his wisdom and power have so
gloriously executed. He seeth every thing that he hath
made, and approves it as very good. Gen. i. 31. God
will discover these works to beatified souls. He
will display before them all the pompous decorations
of nature. He will direct their attention to the
symmetry, the magnificence, the number of those
luminous bodies, those flaming spheres, which ap-
pear to our weak eyes at present as only so man}'
sparks.

God is happy in contemplating his providence,
and the marvellous manner in which he governs the
universe. God will discover this perfect govern-
ment to beatified souls. Then will appear the fol-
ly of the many objections, which at present perplex
our minds on the darkness of providence ; then w^ill

408 Heaven.

the many injurious suspicions vanish, wliich we have
entertained concerning the government of the world;
then will all the sophisms be confounded, that rash
human minds have formed concerning the manner in
which God hath distributed good and evil.

God is happy in the contemplation of his designs.
The active spirit of the first great cause will diversi-
fy his works infinitely, and for ever ; he judgeth of
what may be as of wliat is, and determines of the
possible world as of that which actually exists, that
all is very good. He will communicate these designs
to beatified souls. Shall I hide from Abraham the
things which I do ? said God once to this patriarch.
Gen. xviii. 17. Agreeably to which Jesus Christ
said to his apostles, Henceforth I call yon not servants:
hut I have called you friends ; for the servant knoKeth
not what his Lord doth : hut all things that 1 have
heard of my Father I have made known unto you,
John XV. 15. God will hide nothing from beatified
souls. He will open to them inexhaustible tieasures
of wisdom and knowledge. He will display in their
sight all that would result from them. He will anti-
cipate the future periods of eternity (if we may
speak of future periods when we speak of eternity,)
and he will shew them every moment of this infinite
duration signalized by some emanation of his excel-
lence.

God is happy in certain sentiments, wliich may
probably bear some analogy to what we call in our-
selves sensations. At least, we may assure ourselves,
to be rendered capable of pure sensations would
contribute very much to the perfection and happi-

Heaven, 409

ness of our souls. Sensations lively, aflectinof, and
delicious, we know, contribute to our present felici-
ty. Tiiey who have affected to refine and spiritual-
ize our ideas of felicity, and to free them from eve-
ry thing sensitive, I tliink, have mistaken the nature
Of spirit. God will impart to beatified soids all the
sentiments of which they are capable. He will make
them feel something more harmonious than the best
compositions of music ; something more delicious
than the most exquisite tastes : and so of the rest,
God is happy in the society of the spirits which sur-
round him. He is the centre of all their felicity.
He accepts their adoration and homage. He reflects
their services to him on themselves. God will re-
ceive beatified souls into this society. He will unite
us to angels and seraphims, thrones, dominions, and
cherubims, and to all other happy intelligent beings,
which are without number, and of infinite variety.
Their felicity will make our felicity, as our happi-
ness will make their happiness. There will be joy
in heaven over many repenting sinners^ Luke xv. 7.

But this subject carries me beyond all due bounds.
The imagination of a hearer, less warmed than that
of a preacher, cannot extend itself so far as he
would conduct it. Only recollect, then, and unite
the ideas, which we have been mentioning. We
know, when he shall appear, we shall be like him, for
we shall see him as he is.

This passage, we say, seems to offer two senses^
The first regards the human nature of Jesus Christ.
We shall see the glorious body of Jesus Christ as it
is; because our bodies being rendered glorious like

you in. 52

410 Heaven.

liis, will have faculties relative to his, and proper
to enable us to perceive it.

The other sense regards the Deity. We shall see
God, not with the eyes of our bodies, but with the
eyes of tlie mind, that is to say, we shall know him.
We shall see him as he is, not literally and fully, for
God is an infinite ►Spirit, who cannot be fully com-
prehended by finite beings: but we shall know
liim, as much as it will be possible for us to know
him, and our resemblance to him will bear a propor-
tion to our knowledge of him. He will communi-
cate himself to us. There will be four communica-
tions between God and beatified souls; a communi-
cation of ideas, of love, of holiness, and of happi-
ness.

And, what deserves our particular regard, because
it is most admirable, is, these four comnmnications
are connected together, and flow from one another.
Because we shall see God as he is, we shall be like
him. Because we shall know his ideas, we shall be
possessed of a rectitude of thought like his. Be-
cause we shall possess a rectitude of thought like
liis, v>'e shall know, that he is supremely lovely, and
cannot but love him. Because we cannot help lov-
ing him, we cannot help imitating his holy conduct,
as holiness will appear the perfection of oui' nature.
Because we shall imitate his holiness, we shall par-
ticipate his happiness ; for he is naturally inclined by
his own perfections to render those intelligent beings
happy like himself, who like him are in a state of or-
der. The three last communications are then imme-
diate conseq^uences of the first, and the first is the ground

Heaven. 41 1

of the rest ; ive shall be like him, for nc shall see him as
he is. Then will all the divine plan of human re-
demption by Jesus Christ be fully executed. Then
all the privileges of our adoption, and of the love
that elevated us to a condition so noble and glori-
ous, will clearly appear. Behold! what manner of
love the Father hath bestowed itpon us, that we should
be called the sons of God! Beloved, now are we the
sons of God, and it doth not yet appear what we shall
he : but we know, that when he shall appear, we shall
he like him ; for we shall see him as he is.

This is the plan of God in regard to man : a plan
diametrically opposite to that of Satan. The plan
of Satan is to render man like Satan. The plan
of God is to render man like God. Sataîi hath
been too successful in the execution of his design.
A liar and a murderer from the beginning, John viii.
44. he seduced our first parents; he made them fall
frem truth to error, from error to vice; already he
liath robbed us of the glory of our first innocence ;
already he hath darkened our understandings; alrea-
dy succeeded in making us find that pleasure in vice,
which ought to follow virtue only ; and, having com-
municated his vice to us, he hath made us partake oi
his miseries; hence the air becomes infected, hence
the ocean becomes a grave to mariners, hence ani-
mals rebel against him who was originally appoint-
ed to be their lord and king, hence passion, revenge
and hatred, which begin a hell upon earth, hence
maladies wliich consutne our days in pain, and death,
that most formidable weapon of the devil, to ])ut a
period to them, and hence the lake which burnelh with
fire and brimstone. Rev. xxi. 8. in which this wicked

412 Heaven,

spirit will strive to alleviate the pain of his own pun-
ishment by the infernal pleasure of having compan-
ions of his misery.

The plan of the Son of God is opposite to that of
Satan ;for this piirjmse was the Son of God manifested y
that he might destroy the works of the devil, 1 John iii. 8.
These words almost immediately follow the text.
Already this adorable Son hath reconciled mankind
to God by rendering the Deity accessible, by taking
on him the nature, and the innocent infirmities of
men ; already he hath appeased by his sacrifice the
just wrath of a God, who, to punish men for imitat-
ing Satan, was about to deliver them up to him; and
already hath he given the death-wound to the empire
of this usurper of the rights of God ; " having spoil-
ed principalities and powers, he made a show of them
openly, triumphing over them in the cross," Col. ii.
1 5. The Son of God hath already elevated the Chris-
tian above the vicissitudes of life, by detaching him
from life, and by teaching him the blessed art of de-
riving advantages from his miseries ; already he hath
dissipated the darkness of error, by causing the light
of revelation to rectify all the abuses that even the
greatesi philosophers made of the light of nature ; al-
ready hath he attacked human depravity at its centre,
and separated the souls of the elect from the seeds of
sin, by causing his seed to remain in them, so that they
cannot sin, because they are horn of God, as our apostle
expresseth it, 1 Jolin iii. 9. already he hath impart-
ed to their consciences that " peace of God which
passeth all understanding," Phil. iv. 7. and by which
tliey are " raised up together, and made to sit to-

Heaven, iVS

gether in heavenly places in Christ Jesus," Eph. ii.
6. already he liath made them " partakers of the di-
vine nature," 2 Pet. i. 4. and he hath already "change-
ed them into the same image from glory to glory by
his Spirit," 2 Cor. iii. 18. He is preparing to finish
his work. Shortly he will make that second appear»
ance, which is the object of the hopes of his churches,
and for which his children cry, " Come Lord Jesus!
come quickly 1" Rev. xxii. 20. Shortly he will re-
duce to dust these organs, this '* flesh and blood,
which cannot inherit the kingdom of God," 1 Cor.
XV. 50. Shortly he will raise these bodies from the
dust with new faculties. Shortly he will remove the
veils that hide tlie essence of the Creator from ug,
and will shew it io us as it isy so that we may be
rendered like it. These are two very different plans,
my brethren ; the one is the plan of God, and the
other that of the devil ; the one is the design of the
enemy of mankind, the other that of their Redeemer^
Into which of these two plans do you propose to
enter ? Into the plan of God, or into that of the de-
vil ? VMdch of these two beings do you wish to re-
semble ? Woidd you be like God, or would you have
the features of Satan? This question may perhaps
be already answered by some of you. Great God !
to what are we reduced, to be obliged to suppose, at
least to have great reason to fear, that in this church,
built for the assembly of " saints, and for the edify-
ing of the body of Christ," Eph. iv. 21. there are
any imitators of the devil ! To what are we reduced,
to be obliged to suppose, at least to have just
grounds of fear, that in this assembly, composed of

414 Heaven.

children of God, who come to appear in his presence,
there are any children of the devil ! But the frightful
in a supposition does not take away the possibility
of it.

Perhaps the question may have been fully answer-
ed already by some of our hearers. What idea must
we form of a man, who employs all his talents to en-
ervate trutli, to attack religion, to render doubtful
the being of a God; who attributes the creation of
the world to blind chance ; and brings into question
the reality of a state of future rewards and punish-
ments ? What idea must be formed of a man, who
employs himself wholly in increasing his fortune and
establishing his family, how iniquitous soever the
means may be which contribute to his end ; who
robs the widow and the orphan, embroils the state,
elevates to the most eminent posts in society men
who hardly deserve to live; who would subvert this
whole republic, and erect a throne for himself and
his family on its ruins? What must we think of a
man, who daily blasphemes the God of heaven, and
Incessantly pours out murmurs and charges against
the governor of the universe? What can we think of
a man, who wallows in debauchery, who, in spite of
those penalties of sin, which he bears about in his
body, in spite of the infection and putrefaction
that his infamous lasciviousness has caused in his
body, indemnifies himself for his present pains by
repeating bis former pleasures, and yet searches
among the ruins of his mortal body some portion,
that, having escaped the punishment of his crimes,
may yet serve his unbridled concupiscence ? Were

Heaven. 415

such men descended from the most illustrious ances-
tors; had they, like Lucifer himself, an heavenly or-
igin ; did their power equal that of the prince of the
air ; were their attendants as numerous as the legions
of that miserable spirit; could their riches and afflu-
ence raise winds and storms, that would shake the
whole world ; had they in their hands the sword of
justice, and were they considered as gods upon
earth, and children of the most highy Psal. Ixxxii. 6.
I should not be afraid to say, while they abandon
themselves to these excesses, I detest and abhor
them as devils.

But you, my brethren, you, who ought to be the
most holy part of the church ; you, who pretend to
glory in bearing the name of Christian, and who
aspire after ail the privileges and recompences of
Christianity ; into which of the two plans do you
propose to enter ? Into the plan of Satan, or into
that of God? Which of the two beings do you wish
to resemble ? Would you resemble God, or would
you bear the features of the devil ? Let not the
mortifying in this question prevent your examina-
tion of it ? It is far better to acknowledge a morti-
fying truth, than to persist in a flattering falsehood.

The purpose of God, as we just now said, is to
render us like himself^ by communicating his know-
ledge, by imparting sound ideas to us. Do you en-
ter into this design ? Are you labouring to form this
feature, you, who neglect the cultivation of your
minds; you, who suffer yourselves to be enslaved
by prejudice ; you, who, so far from being teacha-
ble, are angry, when we attempt to remove your or-

416 Heaven

rors, and, consider those as your enemies who tell
you the truth? The design of God, we just now told
you, is to render us like himself by communicating
his love to us. Do you enter into this plan ? Are
you endeavouring to form this feature, you who feel
no other flame than that, which worldly objects kin-
dle, and which the scripture calls enmily with God,
James iv. 4. you, who at the most perform only some
exterior duties and ceremonies of religion, and ded-
icate to these only a few hours on a Lord's-day, and
who lay out all your vigour and zeal, performances,
emotions and passions on the world ? The design of
God, we said, is to render us like himself, by ena-
bling us to imitate his holiness. Do you enter into
this part of his design ? Do you desire to resemble
God, you, who conform to this present world; you,
who run ivith them to the same excess of riot, 1 Pet.
iv. 4. you, who sacrifice your souls to fashion and
custom? The design of God, we told you, is to ren-
der us like himself hy communicating his felicity to
us. Do you enter into this part of his plan ? Are
you labouring to attain this resemblance of the De-
ity ? Are you seeking a divine felicity ? Do you
place your hearts where your treasure is ? Matt. vi.
21. Do you seek those things which are above 1 Col.
iii. 11. You, who are all taken up with worldly at-
tachments, you, who are endeavouring by reputa-
tion and riches, and worldly grandeurs, to fasten
yourselves for ever to the world as to the centre of
human felicity ; you, whose little souls are all con-
fined to the narrow circle of the present life ; you,
who turn pale, when we speak of dying; you, who

Heaven. 417

shudder, when we treat of that eternal gulf, on the
brink of which you stand, and which is just ready
to swallow you up in everlasting woe ; do you en-
ter into the design of participating the felicity of
God?

Let us not deceive ourselves, my brethren ! We
cannot share the second transformation, unless we
partake of the first; if we would be like God in
heaven, we must resemble him here in his church
below. A soul, having these first features, experi-
encing this first transformation, is prepared for eter-
nity ; when it enters heaven, it will not alter its con-
dition, it will only perfect it. The most beautiful
object, that can present itself to the eyes of such a
soul, is the divine Hedeemer, the model of its vir-
tues, the original of its ideas. Hast thou experien-
ced the first transformation? Hast thou already these
features ? Dost thou ardently desire the appearance
of the Son of God; and, should God present him-
self to thee as he is, couldst thou bear the sight with-
out trembling and horror? Ah, my brethren! how
miserable is a mind, when it considers him as an ob-
ject of horror, whom it ought to consider as an ob-
ject of its desire and love ! How miserable is a soul,
■wliich, instead of loving the appearing of the Lord,
ike righteous judge, as St. Paul expresseth it, 2 Tim.
iv. 8. hath just reasons to dread it ! Hov/ wretclied is
the case of the man, who, instead of crying, Come
Lord Jesus! come quickly ! Ptev. xxii. 20. cries. Put
off thy coming ; defer a period, the approach of
which I cannot bear; thy coming will be the time of
my destruction; thine appearing will discover my
shame ; thy glory will be jny despair ; thy voice will

VOL. III. ^3

418 Heaven,

be the sentence of my eternal misery ; instead of
hastening to meet thee, I will avoid thy presence ; I
will strive to flee from thy Spirit, Psal. cxxxix. 7. I
will call to my relief the mountains and the rockSy
Rev. vi. 16. and, provided they can conceal me from
thy terrible presence, it will signify notliing, should
they crush me by their fall, and bury me for ever in
their ruins.

Let not such frightful sentiments ever revolve in
our minds. Christians. Let us now begin the great
work of our transformation. Let us commune with
God. Let us apply all our efforts to obtain the
knowledge of him. Let us kindle in our souls the
fire of his love. Let us propose his holiness for our
example. Let us anticipate the felicity of heaven.
Indeed, we shall often be interrupted in this great
work. We shall often find reason to deplore the
darkness that obscures our ideas, the chilling damps
which cool our love, and the vices tliat mix with our
virtues ; for the grief which these imperfections will
cause will frequently lower our felicity. But hopa
will supply the place of fruition. Our souls will be
all invohed in evangelical consolations, and all our
bitternesses will be sweetened with these thoughts of
our apostle, " Behold ! what manner of love the
Father hath bestowed upon us, that we should be
called the sons of God : therefore the world know-
eth us not, because it knew him not. Beloved, now
are we the sons of God, and it doth not yet appear
•what we shall I.e : but we know, that when he shall
appear, we shall be like him : for we shall see him
as he is." To him be honour and glory for ever.
Amen.

SERMON XIII.

Hell

Revelations xiv. 11.

And the smoke of their torment ascendeth up for ever
and ever.

V lOLENT diseases require violent remedies. This
is an incontestible maxim in the science of the hu-
man body, and it is equally true in religion, the sci-
ence that resjards the soul. If a wound be deep, it
is in vain to heal the surface, the malady would be-
come the more dangerous, because it would spread
inwardly, gain the nobler parts, consume the vitals,
and so become incurable. Such a wound must be
cleansed, probed, cut and cauterized: and softening
the most terrible pains by exciting in the patient a
hope of being healed, he must be persuaded to en-
dui'e a momentary pain in order to obtain a future
firm established health. Thus in religion ; when
vice hath gained the heart, and subdued all the fac-
ulties of the soul, in vain do we place before the
sinner a few ideas of equity ; in vain do we display
the magnificence of the heavens, the beauties of the
church, and the charms of virtue ; the arrows of the
Aimigklij must be fastened in him, Job vi. 4. terrors,,
as in a solemn day^ must be called round about hiirv

424* Hell.

Lam. ii. 22. and, knowing the terrors of the Lord., we
must persuade the man, as the iioly scriptures ex-
press it.

IVJy brethren, let us not waste our time in declaim-
inoj against the manners of the times. Let us not
exaggerate the depravity of Christian societies, and
pass encomiums on former ao:es by too censoriously
condemning our own. Mankind have always been
bad enough, and good people have always been too
scarce. There are, however, we must allow, some
times, and some places, in which Satan hath employ-
ed more means, and hath striven with n}ore success
to execute his fatal design of destroying mankind
than in others. Observe this reflection. A violent
malady must have a violent remedy ; and this,
which we bring you to-day, certainly excels in its
kind. The Holy Spirit conducts us to-day in a
road different from that in which he formerly led
the Hebrews ; and, to address you properly, we
must change the order of St. Paul's words, and say,
" Ye are not come imto mount Sion, and unto the
city of the living God, the heavenly Jerusalem : but
ye are .... come unto a burning fire, unto black-
ness, and darkness, and tempest," chap. xii. 22. We
are going to place before your eyes eternity with
its abysses, the fiery lake with its flames, devils with
their rage, and hell with its horrors.

Great (iod ! suspend for a few moments the small
still voice of thy gospel ! 1 Kings xix. 12. For a few
moments let not this auditory hear the church shout-
ing, Grace, grace nnto it! Zech. iv. 7. Let the bless-
ipd angels, that assist in our assemblies, for a while

Hell 421

leave us to attend to the miseries of the damned ! 1
speak literally ; I wish tliese miserable beings could
shew you for a moment the weight of their chains,
the voracity of their flames, the stench of their
smoke. Happy ! if struck with these friglitful ob-
jects, we imbibe a holy horror, and henceforth op-
pose against all our temptations the words of our
text, the smoke of their torment ascendeih up for ever
and ever !

I have borrowed these words of St. John. In the
preceding verses he had been speaking of apostates
and idolaters, and them he had particularly in view
in this ; " If any man worship the beast, and his
image, and receive his mark in his forehead, or in his
hand, the same shall drink of the wine of the wrath
of God, which is poured out without mixture into
the cup of his indignation, and he shall be torment-
ed with fire and brimstone, in the presence of the
holy angels, and in the presence of the Lamb ; and
the smoke of their torment," adds the apostle in the
iexi, " ascendeth up for ever and ever."

But do not think this sentence must be restrained
to these sorts of sinners. It is denounced against
other kinds of sinners in other passages of scripture.
" His fan is in his hand," said the forerunner of .Te-
sus Christ, " and he will thoroughly purge his floor,
and gather his wheat into the garner: but he will
burn up the chafl* with unquenchable fire," Mat. iii. 12.

It sliall not be, tlien, to apostates, and idolaters
only, that we will preach to-day ; although alas ! was
it ever more necessary to speak to them than now ?
J)id any age of Ciiristianity ever see so many apos-

422 Hell

lates as this, for which providence hath reserved us ?
O ! could I transport myself to the ruins of our
churches ! I would thunder in the ears of our breth-
ren, who have denied their faith and religion, the
words of our apostle ; " If any man worship the
beast, and his image, he shall be tormented with fire
and brimstone, and the smoke of his torment shall
ascend up for ever and ever !"

We will consider our text in a more general view,
and we divide our discourse into three parts.

I. VYe will prove, that the doctrine of eternal pun-
ishment is clearly revealed.

II. We will examine the objections, which reason
opposes against it; and we will shew, that there is
nothing in it incompatible with the perfections of
God, or the nature of man.

III. We will address the subject to such as admit
the trutli of tlie doctrine of eternal punishments :
but live in indolence, and unaffected with it. This
is the whole plan of this discourse.

I. We affiim, there is a hell, punishments finite in
degree : but infinite in duration. We do not intend
to establish here in a vague manner, that there is a
state of future rewards and punishments, by laying
before you the many weighty arguments taken from
the sentiments of conscience, the declarations of
scripture, the confusions of society, the unanimous
consent of mankind, and the attributes of God him-
self; argiuTients, which placing in the clearest light
the truth of a judgment to come, and a future state,
ought for ever to confound those unbelievers and
libertines, who glory in doubting both, VYo are

Hell. 423

going to address ourselves more immediately to an-
other sort of people, who do not deny the truth of
future punishments: but who diminish the duration
of them; who either in regard to the attributes of
God, or in favour of their own indolence, endeav-
our to persuade themselves, that if there be any pun-
ishments after death, tht^y will neither be so general,
nor so long, nor so terrible, as people imagine.

Of this sort was that father in the primitive church,
who was so famous for the extent of his genius, and
at the same time for the extravagance of it ; admired on
the one hand for attacking and refuting the errors of
the enemies of religion, and blatned on the other for
injuring the very religion that he defended by mix-
ing with it errors monstrous in their kind, and almost
infinite in their number.* He affirmed, that eternal
punishments were incompatible both with the per-
fections of God, and that instability which is the es-
sential character of creatures ; and mixing some chi-
meras with his errors, he added, that spirits, after
they had been purified by the fire of hell, w ould re-
turn to the bosom of God, that at length they would
detach themselves from him, and that God to punish
their inconstancy would lodge them again in new
bodies, and that thus eternity would be nothing but
periodical revolutions of time.

Such also were some .le wish Rabbles, who acknow-
ledge, in general, that there is a hell : but add,
there is no place in it for Israelites, not even for the
most criminal of them, excepting only those who
abjure Judaism ; and even these, they think, after.

* Origen.

424 Hell

they have suffered for one year, will be absolutely
annihilated.

Such was, almost in our own days, the head of a
famous sect, and such were many of his disciples.
They thought, the souls of all men, good and bad,
passed into a state of insensibility at death, with this
difference only, that the wicked cease to be, and are
absolutely annihilated, whereas the righteous will rise
again into sensibility in a future period, and will be
united to a glorious body ; that those wicked per-
sons, who shall be alive, when Jesus Christ shall
come to judge the world, will be tlie only persons,
who will appear in judgment to receive their con-
demnation there ; and that these, after they shall have
been absorbed in the general conflagration, which
they say, is \he gehenna, or hell-fire, of which scrip-
ture speaks, Matt. v. 22. will be annihilated with the
devils and the fires of hel 1 ; so that, according to them,
nothing will remain in nature but the abode of hap-
py spirits.

Such are the suppositions of those, who oppose the
doctrine we are going to establish. Let us endeav-
our to refute them.

1. Scripture gives no countenance to this absurd
opinion, that the wicked sliall have no part in resur-
rection and judgment. AVhat could St. Paul mean
by these words, " Despisest thou the riches of the
goodness of God? after thy hardness, and impeni-
tent heart, dost thou treasure up unto thyself wrath
against the day of wrath, and revelation of the right-
eous judgment of God ?" Rom. ii. 4. 5. AVhat does
he mean by these words, "We must all appear be-

Hell 425

fore the judgment-seat of Christ, that every one may
receive the things done in his body, according to
that he hath done, whether it be good or bad ?" 2
Cor. V. 10. What does St. John intend by these
words, " I saw the dead, small and great, stand be-
fore God, the sea gave up the dead which were in it,
and Ihey were judged every man according to their
works; and whosoever was not found written in the
book of life was cast into the lake of fire ?'* Rev. xx.
]2, 13, 15. What meant .lesus Christ, when he said,
"The houris coming, in the which all that are in the
graves shall hear the voice of the Son of God, and
shall come forth : they that have done good unto
the resurrection of life; and they that have done
evil unto the resurrection of damnation ?" John v.
2o, 29. Any thing inay be glossed over, and varnish-
ed : but was ever gloss more absurd than that of
some, who pretend, that the resurrection spoken of
in the last quoted words is not to be understood of
a literal proper resurrection : but of sanctification,
which is often called a resurrection in scripture ?
Does sanctification then raise some unto a resurrec-
tion of life, and others unto a resurrection of damna-
Hon ?

2. Scripture clearly afiirms, that the punishment
of the damned sliall not consist of annihilation : but
of real and sensible pain. This .appears by divers
passages. Our Saviour, speaking of Judas, said "It
would have been good for that man, if he had not
been born," Matt. xxvi. 24. Hence we infer, a state
worse than annihilation was reserved for this miserar
ble traitor; for had the punishment of his crime

VOL. II f. 54

42G Hell

consisted in annihilation only, Judas, having already
enjoyed many pleasures in this life, would have been
happier to have been than not to have been. Again,
Jesus Christ says, " It shall be more tolerable for
the land of Sodom in the day of judgment than for
thee," Matt. xi. 24. Hence we infer again, there
are some punishments worse than annihilation ; for
if Sodom and Capernaum were both annihilated, it
would not be true, that the one would be in a more
tolerable state than the other.

Scripture images of hell, which are many, will
not allow us to confine future punishment to annihi-
lation. It is a norniy ii Jire., a darkness; they are
chains, îveeping, wailing, and gnashing of teeth j ex-
pressions which we will explain by and by. Accord-
ingly, the disciples of the head of the sect just now
mentioned, and whose system we oppose, have re-
nounced these two parts of their Master's doetrine,
and, neither denying the generality of these punish-
ments, nor (he reality of them, are content to op-
pose their eternity.

But, 3. It appears by scripture, that future pun-
ishment will be eternal. The holy scripture repre-
sents another life as a state, in which there will be
no room for repentance and mercy, and wliere the
wicked shall know nothing but torment and despair.
It compares the duration of the misery of the damn-
ed with the duration of the felicity of the blessed.
Future punishment is always said to l)e eternal, and
there is not the least hint given of its coming to an
tnd. Depart, ye cursed, into everlasting Jire, pre-
pared for the devil and his angels. Malt, xxv. 11

Hell. 427

Their worm dieih not, and the fire is not quenchedy
]\Iark ix. 44. If thy hand offend thee, cut it off; it
is better for thee to enter into life maimed, rather than,
having two hands, to be east into everlasting fire, Matt,
xviii. 8. The devil, that deceived them, was cast into
the lake of fire and brimstone, where the beast, and the
false prophet are, and shall be tormented day and night
for ever, Rev. xx. 10. Again in our text, the smoke
é)f their torment ascendeth up for ever and ever. These
declarations are formal and express.

But, as the word eternal doth not always signify
proper and literal eternity, it is presumed, the Spir-
it of God did not intend, by attributing eternity to
future punishment, strictly and literally to affirm,
that future punishment should never end : but only
Uiat it should endure many ages.

We grant, my brethren, the word eternal does
not always signify properly and literally eternity.
It has several meanings; but there are three princi-
pal. Sometimes eternity is attributed to those be-
ings which are as old as the world. Thus we read
of everlasting hills, or mountains of eternity. Gen.
xlix. Sometimes it is put for a duration as long as
the nature of the thing in question can permit. Thus
it is said, A servant, who would not accept his libr
erty in the seventh year of his servitude, should
serve his master/or ever, Exod. xxi. (3. that is, until
the time of the .Jubilee, for then the Jewish repub-
lic was new modelled, and all slaves were set free.
Sometimes it expresses any thing perfect in its kind,
and which hath no succession. Thus the sacrifice of
Melchisedec, and that of Jesus Christ, of which the

428 Bell

first was a shadow, ahide continually, or for ever,
Heb. vii. 3. This term, then, must be taken in a
metaphorical sense in the three following cases.

1 . When that, which is called eternal in one place,
is said in another to come to an end. Thus, it was
said, the ceremonial law was to endure /or ever.
This expression must not be taken literally ; for all
the prophets informed their countrymen, that the
ceremonial economy was to end, and to give up to
a better, JNow the holy scripture does not restrain
in any one passage what it establisheth in others con-
cerning the eternity of future punishments.

2. A metaphorical sense must be given to the term,
when the sacred history assures us, that what it calls
eternal has actually come to an end. Thus, it is plain,
the Jire of Sodom was not eternal; for sacred histo-
ry informs us, it was extinguished after it had con-
sumed that wicked city, and it is called eternal, only
because it burned till Sodom was all reduced to ash-
es, Jude 7. But what history can engage us to un-
derstand in this sense the eternity attributed to the
torments of the wicked ?

3. The term must be taken metaphorically, when
the subject spoken of is not capable of a proper eternal
duration, as in the case just now mentioned, that a
mortal servant shouUl eternally serve a mortal master.
But, we presume, the eternity of future punishment in
a strict literal sense implies no contradiction, and per-
fectly agrees with the objects of our contemplation.
This leads us to our second part, in which we are to
examine those objections, which reason opposes
against the doctrine of eternal punishment.

BeU. 429

II. If the doctrine of eternal punishment imply a
contradiction, it must either regard man, the sufferer
of the pain, or (îod, who threatens to inflict it.

1. The nature of man hath nothing incongruous
with that degree and duration of punishment, of
which we speak. Turn your attention to the fol-
lowing reflections.

Nothing but an express act of the will of God can
annihilate a soul. No person in the world can as-
sure himself, without a divine revelation, that God
will do this act. Whatever we see, and know of our
soul, i(s hopes and fears, its hatred and love, all af-
ford a presumption, that it is made for an eternity
of happiness or misery.

The will of God is the only cause of the sensa-
tions of our souls that alone establisheth a commerce
between motion and sensation, sensation and motion.
His will alone is the cause, that from a separation of
the component parts of the hand by the action of
fire there results a sensation of pain in the soul ; so
that, should it please him to unite a condemned soul
to particles of inextinguishable fire, and should
there result from the activity of this fire violent an-
guish in the soul, there would be nothing in all this
contrary to daily natural experiment.

Further, weigh particularly the following reflec-
tion. Choose, of all the systems of philosphers, that
which appears most reasonable; believe the soul is
spiritual, believe it is matter; think, it must natural-
ly dissolve with the body, believe it must subsist af-
ter the ruin of the body ; take which side you will,
you can never deny this principle, nor do I know,

430 Hell,

that any philosopher hath ever denied it : that is,
that God is able to preserve soul and body for ever,
were they perishable by nature; and this act of his
will would be equal to a continual creation. Now,
this principle being granted, all arguments drawn
from the nature of man to prove its incongruity with
the scripture idea of eternal punishment vanish of
themselves.

But Origen did not enter into these reflections.
With all that fertility of genius, which enabled him
to compose (if we believe St. Epiphanius,*) six
thousand books, and in spite of all his Greek and
Hebrew, he was a sorry philosopher, and a very bad
divine. The church has condemned his doctrine in
the gross. All his philosophy was taken from the
ideas of Plato : but, thanks be to God ! my breth-
ren, we live in ages more enliglitencd, and were ed-
ucated by masters wiser than AristoUe and Plato.
So much shall suffice for objections taken from the
nature of man.

2. Let us attend now to others taken from the na-
ture of God. A man who opposeth our doctrine,
reasons in this manner. Which way soever I con-
sider a being supremely perfect, I cannot persuade
myself, that he will expose his creatures to eternal
torments. All his perfections secure me from such
terrors as this doctrine seems to inspire. If I con-
sider the Deity as a being perfectly free, it should
icem, although he have denounced sentences of con-
demnation, yet he retains a right of revoking, or of
executing them to the utmost rigour ; whence I in-

* Advcrs. Haeres. lib. 2.

Hell 431

fer, that no man can determine what use he will
make of his liberty. When I consider God as a
good beinii^, I cannot make eternal punishment agree
with ir)finite mercy; bowels of compassion seem in-
congruous with devouring flames ; the titles merciful
and gracious seem incompatible with the execution
of this sentence, depart ye cursed into everlasting flre,
Matt. XXV. 41. In short, when I consider God un-
der the idea of an equitable legislator, I cannot com-
prehend how sins committed in a finite period can
deserve an infinite punishment. Let us suppose a
life the most long and criminal that ever was ; let
the vices of all mankind be assembled, if possible,
in one man , let the duration of his depravity be ex-
tended from the beginning of the world to the dis-
solution of it : even in this case sin would be finite,
and infinite everlasting punishment would far exceed
the demerit of finite transgression, and consequent-
ly, the doctrine of everlasting punishment is incon-
sistent with divine justice.

There are libertines, who invent these difficulties,
and take pains to confirm themselves in the belief of
them, in order to diminish those just fears, which an
idea of hell would excite in their souls, and to ena-
ble them to sin boldly. Let us not enter into a de-
tail of answers and replies with people of this kind.
Were we to grant all they seem to require, it would
be easy to prove to a demonstration, that there is a
world of extravagance in deriving the least liberty to
sin from these objections. If, instead of a punish-
ment enduring for ever, hell were only the suffering
of a thousand vears toniients, were the sufiercr dur-

432 Hell

ing these thousand years only placed in the condi-
tion of a man excruciated with the gout or the stone ;
must, not a man give up all claim to common sense,
before he could, even on these suppositions, aban-
don himself to sin? Are not all the cliarms employ-
ed by the devil to allure us to sin absorbed in the
idea of a thousand years pain, to which, for argu-
ment's sake, we have supposed eternal punishment
reduced? How pitiable is a man in dying agonies,
who has nothing to oppose against the terrors of
death but this opinion, Perhaps hell may be less in
degree, and shorter in duration than the scriptures
represent !

Some Christian divines, in zeal for the glory of
God, have yielded to these objections ; and, imder
pretence of having met with timorous people, whom
the doctrine of eternal punishment had terrified in-
to doubts concerning the divine perfections, they
thought it their duty to remove this stumbling block.
They liave ventured to presume, that the idea which
God hath given of eternal punishment, was only in-
tended to alarm the impenitent, and that it was very
probable God would at last relax the rigorous sentence.
But if it were allowed that God had no other design
in denouncing eternal punishments than that of
alarming sinners, would it become us to oppose hia
Viise purpose, and with our unhallowed hands to
throw down the batteries, wliich he had erected
against sin ? Shall we pretend to dive into his mys-
terious views? or, Laving, as it were, extorted his
confidence, should v.e be so indiscreet as to publish
it, like the bold advenlurei in ti<^,,^bi^,., \^:ijo, uot

HdL 4331

GOiiienl with having stolen fire from heaven for him-
self, endeavoured to encourage other men to do so ?
Let us think soberly, and not more highly than we
ought to think ; let us not think above that which is writ^
ten, Rom. xii. 3. 1 Cor. iv. 6. Let us preach tlie
gospel as God hath revealed it. God did not think
the doctrine of everlasting punishment injurious to
the holiness of his attributes. Let us not pretend to
think it will injiue them.

None of these reflections remove the difficulty*
We proceed then to open four sources of solutions.

L Observe this general truth. It is not probable,
God would threaten mankind with a punishment, the
infliction of which would be incompatible with his
perfections. If the reality of such a hell as the
scriptures describe be inconsistent with the perfec-
tions of the Creator, such a hell ought not to have
been affirmed, yea it could not have been revealed.
The eminence of the holiness of God will not allow
him to terrif}^ his creatures with the idea of a punish-
ment, which he cannot inflict without injustice ; and,
considering the weakness of our reason, and the nar-
row limits of our knowledge, we ought not to say.
Such a thing is unjust, therefore it is not revealed :
but, on the contrary, we should rather say, Such a
thing is revealed, therefore it is just.

2. Take eaclipartof the objection drawn from the
attributes of God, and said to destroy our doctrine,
and consider it separately. The argument taken
irom the liberty of God would carry us from error
to error, and from one absurdity to another. For, if
God be free to relax any part of the punishment de-

voi/. in, />.5

434 Hell.

nounced, he is equally free to relax the whole. If
we may infer, that he will certainly release the sufferer
from a part, because he is at liberly to do so, we
have an equal right to presume he will release from
the whole and there would be no absurdity in affirm-
ing the one, after we had allowed the other. If
there be no absurdity in presuming that God will
release the whole punishment denounced against
the impenitent, behold! all systems of conscience,
providence, and religion fall of themselves, and, if
these systems fall, what, pray, become of all these
perfections of God, which you pretend to defend?

The objection taken from the liberty of God might
seem to iiave some colour, were hell spoken of only
in passages where precepts were enforced by threat-
eninç>s : but attend to the places, in which Jesus
Christ speaks of it. Read, for example, the twenty-
fifth of Matthew, and there you will perceive, are
facts, prophecies, and exact and circumstantial nar-
rntitms. There, it is said, the world shall end, .Tesus
Christ shall descend from heaven, there shall be a
judgment of mankind, tlie righteous shall be reward-
ed, the wicked shall be punished, shall go away in-
to everlasting punishment. How can these things be
reconciled to the truth of God, if he fail to execute
any one of these articles ?

The difficulty taken from the goodness of God van-
isheth, when we rectify popular notions of this excel-
lence of ttie divine nature. Goodness in men is a
virtue of constitution, which makes them suffer, when
they see their fellow creatures in misery, and which
excites them to relieve them. In God it is a perfec-

Helh 435

iîon independent in its ori^en, free in its execution,
and always restrained by laws of inviolable equity,
and exact severity.

Justice is not incompatible with eternal punishment
It is not to be granted, that a sin committed in a lim-
ited time ought not to be punished through n infi-
nite duration. It is not the length of time employ-
ed in committing a crime, that determines the degree
and the duration of its punishment, it is the turpitude
and atrociousness of it. The justice of God, far
from opposing the punishment of the impenitent, re-
quires it. Consider this earth, which supports us,
that sun, which illuminates us, the elements, that
nourisli us, all the creatures which serve us ; are they
not so many motives to men to devote their service
to God? Consider the patience of God, what oppor-
tunities of repentance he gives sinners, what motives
and means he affords them. Above all, enter into
the sanctuary ; meditate on the incarnate word, com-
prehend, if you can, what it is for a God to make
himself of no reputation, and to take upon him the
form of a servant, Phil. ii. 7. Consider the infinite
excellence of God, approach his throne, behold his
eyes sparkling with fire, the power and majesty that
fill his sanctuary, the heavenly hosts which around
his throne fulfil his will ; form, if it be possible, some
idea of the Supreme Being. Then think, this God
united himself to mortal flesh, and suffered for man-
kind all the rigours, that the madness of men, and
the rage of devils could invent. I cannot tell, my
brethren, what impressions theseobjects make on you.
For my part, I ingenuously own, that, could any

436 HelL

thing render Cliristianity doubtful to me, -what it at-
firms of this mystery would do so. I have need, I
declare, of all my faith, and of all the authority of
him, who speaks in scripture, to persuade me, that
God would condescend to such an humiliation as
this. If, amidst the darkness which conceals this
mystery, I discover any glimmering that reduces it
in a sort to my capacity, it ariseth from the sentence
of eternal punishment, which God has threatened to
inflict on all, who finally reject this great sacrifice.
Having allowed the obligations under which the in-
carnation lays mankind, everlasting punishment seems
to me to have nothing in it contrary to divine jus-
tice. No, the burning lake with its smoke, eternity
with its abysses, devils with their rage, and all hell
with all its horrors, seem to me not at all too rigor-
ous for the punishment of men, who have trodden
widtrfoot the Son of God, counted the blood of the cov-
enant an unholy thing, crucified the Son of God afresh,
and done despite unto the Spirit of grace, Heb. x. 29.
and vi. 6. Were we to examine in this manner each
part of the objection opposed against our doctrine,
we should open a second source of solutions to an-
swer it.

3. The doctrine of degrees of punishment afïbrds
us a third. I have often observed with astonishment
the little use, that Christians in general make of this
article, since the doctrine itself is taught in Scrip-
ture in the clearest manner. When we speak of fu-
ture punishment, we call it all hell indifferently, and
without distinction. We conceive of all the wicked
^s precipitated into the same gulf, loaded with the

HeM. 437

same chains, devoured by the same worm. We do
not seem to think, there will be as much difference
in their slate as there had been in their natural ca-
pacities, their exterior means of obtaining know-
ledge, and their various aids to assist them in their
pursuit of it. We do not recollect, that, as perhaps
there may not be two men in the world, who have
alike partaken the gifts of heaven, so probably there
will not be two wicked spirits in hell enduring an
equal degree of punishment. There is an extreme
difference between a Heathen and a Jew ; there is
an extreme distance between a Jew and a Christian ;
and a greater still between a Christian and a Heath-
en. The gospel rule is. Unto whomsoever much is
given, of him shall he much required., Luke xii. 48.
There must, therefore, be as great a difference in
the other life between the punishment of a Jew and
that of a Pagan, between that of a Pagan and that
of a Jew, between that of a Pagan and that of a
Christian, as there is between the states in which God
hath placed them on earth. Moreover, there is a
very great difference between one Jew and another,
between Pagan and Pagan, Christian and Christian.
Each hath in his own economy more or less talents.
There must therelbre l)e a like difference between
the punishment of one Christitm and that of another,
the punishment of one Jew and tliatof another Jew,
the suffering of one Pagan and that of another: and
consequently, when we say, a Pagan wise accord-
ing to his own economy, and a Christian foolish ac-
cording to his, are both in hell, we speak in n very
vague and equivocal roannen

438 Hell.

To how many difficulties have men submitted b}-
tiot attending to this doctrine of deojrees of punisJi-
ment! Of what use, for example, might it have been
to answer objections concerning the destiny of Pa-
gans! As eternal punishment has been considered
under images, that excite all the most excruciating
pains, it could not be imagined how God should con-
demn the wise heathens to a state that seemed suited
only to monsters, who disfigure nature and subvert
society. Some, therefore, to get rid of this difficul-
ty, have widened the gate of heaven, and allowed
other wa^'s of arriving there, beside tliat whereby we
must be savedy Acts iv. 12. Cato, Socrates, and Aris-
tides have been mixed with the multitude redeemed to
God out of every people and naiioiiy Rev. v. 9. Had the
doctrine of diversity of punishments been properly
attended to, the condemnation of the heathens would
not have appeared inconsistent with the perfections of
God, provided it had been considered only as a pun-
ishment proportional to what was defective in their
state, and criminal in their life. For no one has a
right to tax God with injustice for punishing Pagans,
luiless he could prove that the degree of their pain
exceeded that of their sin ; and as no one is able to
make this combination, because Scripture positively
assures us, God will observe this proportion, so none
can murmur against his conduct v>ithout being guil-
ty of blasphemy.

But, above all, the doctrine of degrees of punish-
nient elucidates that of the eternity of them. Take
this principle, which Scripture establisheth in the
clearest manner ; press home all its consequences;

Hell ^ 439

extend it as far as it can be carried ; ^ive scope even
to your imagination, till the punishments which such
and such persons suffer in hell are reduced to a de-
gree, that may serve to solve the difficulty of the
doctrine of their eternity, whatever system you
adopt on this article, I will even venture to say,
whatever difficulty you may meet witli in following
it, it will always be more reasonable, I think, to
mate of one doctrine clearly revealed, a clue to
guide through the difficulties of another doctrine
clearly revealed too, than rashly to deny the former
decisions of Scripture. I mean to say, it would be
more rational to stretch the doctrine of degrees too
far, if I may venture to speak so, than to deny that
of their eternity.

4. The fourth source of solutions is a maxim from
which a divine ought never to depart ; and which
we wish particularly to inculcate among those who
extend the operations of reason too far in matteis
of religion. Our maxim is this. We know indeed
in general, what are the attributes of Ciod: but we
are extremely ignorant of their sphere, we cannot
determine how far they extend. We know in gene-
ral, God is free, he is just, he is merciful : but we
are too ignorant to determine how far these perfec-
tions must go ; l)ecause the infinity of them absorb?
the capacity of our minds. An example may ren-
der our meaning plain. Suppose two philosophei*?
subsisting before the creation of this world, and con-
versing together on tlie plan of the world, which
God was about to create. Suppose the first of these
philosophers affirming — ^God is going to create in-

440 Hell.

telligent créatures — he could communicale such o
degree of knowledge to them as would necessarily
conduct them to supreme happiness — but he intends
to give them a reason, which may be abused, and
may conduct them from ignorance to vice, and from
vice to misery. — Moreover, God is going to create
a world, in which virtue will be almost always in
irons, and vice on a throne — tyrants will be crown-
ed, and pious people confounded. Suppose the
first of our philosophers to maintain these theses, how
think you ? Would not the second have reasoned
against this plan ? Would he not, in all appearance,
have had a right to affirm — It is impossible God, be-
ing full of goodness, should create men, whose ex-
istence would be fatal to their happiness — It is im-
possible a being supremely holy, should suffer sin
to enter the world? Yet, how plausible soever, the
reasons of this philosopher might then have appear-
ed, the event hath since justified the truth of the first
plan. It is certain, God hath created the world on
tlie plan of the first; and it is also as certain, that
this world hath nothing incompatible with the per-
fections of God, liow difficult soever we may find it
to answer objections. It is our diminutivene^s, the
narrowness of our minds, and the immensity of the
l;eity, which prevent our knowing how far his attri-
butes can go.

Apply this to our subject. The idea of hell seems
to you repugnant to the attributes of God, you
cannot comprehend how a just God can punish finite
sins with infinite pain ; how a merciful God can
abandon his creaturps to eternal miseries. Your diffi*

l^p^'

Hell 441

culties have some probability, I grant. Your reasons,
I allow, seem well grounded. But dost thou remem-
ber, the attributes of God are infinite? Remember
thy knowledge is finite. Remember the two philoso-
phers disputing on the plan of the world. Remember
theevent hath discarded the difficulties of the last, and
justified the plan of the first. Now, the revelation of
future punishments in our system is equal to event
in that of the first philosopher. They are revealed.
You think future punishment inconsistent with the
attributes of God: but your notion of inconsistence
ought to vanish at the appearance of Scripture-
light.

Thus we have indicated a few proofs of the doc-
trine of eternal punishments. We have endeavour-
ed to convince you, that what the Scriptures teach
us on the duration of the punishments of the wick-
ed is neither repugnant to the nature of God, nor to
the nature of man. We will now lay aside these
ideas, and endeavour to improve the few moments
that remain, by addressing your consciences. Hav-
ing shewn you the doctrine of eternal punishments
as taught in Scripture, and approved by rea-
son, we will try to shew it you as an object terri-
ble and afficting. But, while we are endeavour-
ing as much as possible, to accommodate ourselves
to your impatience, use some efforts with your-
selves ; and if ever, if ever through indulgence for
our person, or through respect to our doctrine, you
have opened access to your hearts, grant it, I intreat
you, to what I am going to propose,

VOL. III. ^6

442 Hell. ^

III. Observe the quality, and the duration of the
punishments of hell. The quality is expressed in
these words, smoke, torment. Tlie duration in these,
ascend vp for ever and ever.

[1.] The quality of the punishment of hell is ex-
pressed in these terms, smoke, torment. Tliese me-
taphorical terms include five ideas. Privation of
heavenly happiness — sensation of pain — remorse of
conscience — horror of society — increase of crime.

1. A privation of celestial happiness is the first
idea of hell, an idea which we are incapable of form-
ing fully in this life. We have eyes of flesh and
blood. We judge of happiness and misery accord-
ing to this flesh and blood, and as things relate to
our families, our fortunes, our professions, and we
seldom think we have immortal souls. In the great
day of retribution all these veils will be taken away.
Darkness will be dissipated, scales will fall from our
eyes, the chief good will be known : but what will
be the condition of him, who no sooner discovers
the chief good than he discovers also, that he shall
be forever deprived of it Î Represent to yourselves
a man constrained to see, and made by his own ex-
perience to know, that the pleasures, the grandeuis,
and all the riches of this world are nolliing but wind
and smoke ; and that true felicity consists in com-
jnunion with God, in beholding his perfections, and
participating his glory : or, to use emblems taken
from J^criplure, represent to yourselves a man, who
shall see the nuptial chamber of tlie bridegroom, his
triumphant pomp and his magnificent palace; and
who shall see all these glorious olyects as felicities.

HeU, 443

which his crimes forbid him to enjoy. What resjrets !
What despair! Lord of nature! Being of beings ! Ado-
rable assemblage of all perfections! Eternal Father!
Well-beloved Son! Holy Spirit! glorious body of
my divine Redeemer ! archangels ! cherubims ! ser-
aphims ! powers ! dominions ! general assembly of
the first-born ! myriads of angels! apostles! martyrs!
saints of all ages, and of all nations ! unfading crown !
perfect knowledge ! communion of a soul with its
God ! throne of glory ! fulness of joy ! rivers of
pleasure! all which I see, all which I know, and wish
to enjoy, even while avenging justice separates me
from you ; am I then for ever excluded from all
your ineffable delights ? Are you all shewn to me
to make me more sensible of my misery ? And do
you display so much felicity only to render my
pain more acute, and my destruction more terrible ?
2. Consider painful sensations. To these belong
all the expressions of Scripture just now mentioned,
darknesSy blackness of darkness, thirst, Jire, lake hum-
ing with fire and brimstone, and all these to such a
degree that the damned would esteem as an invalu*
able benefit one drop of water to cool their tongues,
Luke xvi. 24. We dare not pretend to determine,
that hell consists of material fire. But if you recol-
lect that we just now observed the power of God
ÎO excite in our souls such sensations as he pleases,
if to this reflection you add this remark, that Scrip-
ture almost always employs the idea of fire to ex»
press the pains of hell, you will be inclined to be-
lieve, that most of these unhappy sufferers literally
endure torments like those, which men burning in

444 HeU.

flames feel; whether God act immediately on their
souls, or unite them to particles of material fire.
The very name given in Scripture to the fire of hell
hath something very significant in it. It is called
the firt of Gehenna, Matt. v. 22. This word is com-
pounded of words, which signify the valley of Hm-
71071. This valley was rendered famous by the abom-
inable sacrifices which tlie idolatrous .Tews offered
to Moloch. They set up a hollow brazen figure, in-
closed their children in it, kindled fires undei neath,
and in this horrible manner consumed the miserable
infant victims of their cruel superstition. This is
an image of hell. Terrible image! We have no
need of abstract and metaphysical ideas. Who
among us could patiently bear his hand one hour in
fire ? Who would not tremble to be condemned to
pass one day in this monstrous machine ? And who,
who could bear to be eternally confined in it ? W4ien
ive see a criminal in chains, given up to an execu-
tioner of human justice, and just going to be burnt
to death, nature shudders at the sight, the flesh of
spectators shivers, and the cries of the sufferer rend
their heart, and excite in painful compassion all the
emotions of the soul. What must it be to be deliv-
ered up to an executioner of divine justice ? What
to be cast into the fire of hell ? Delicate flesh ! fee-
ble organs of a human body! What will you do
when you are cast into the quick and devouring
flames of hell !

3. The third idea of future punishment is that of
the remorse of conscience. The pains of the mind
^re as lively and sensible as those of the body. The

Ùell 445

grief of one man, who loses a person dear to him,
the inquietude of another afraid of apparitions and
spectres, the gloomy terrors of a third in solitude,
the emotions of a criminal receiving his sentence of
death, and, above all, the agitation of a conscience
filled with a sense of guilt, are pains as lively and
sensible as those which are excited by the most cruel
tormenls. What great effects has remorse produ-
*ced ! It has made tyrants tremble. It has smitten
the knees of a Eelshazzar together in the midst of
his courtiers. It has rendered the voluptuous insen-
sible to pleasure, and it has put many hardened
wretches upon the rack. It has done more. It has
forced some, who upon scaffolds and wheels have
denied their crimes, after a release, to confess them,
to find out a judge, to give evidence against them-
selves, and to implore the mercy of a violent death,
more tolerable than the agonies of their guilty souls.
This will be the state of the damned. This will be
the worm that never dies, and which will consume their
souls. This will be tlie cruel vulture that will de-
vour their vitals. Conscience will be obliged to do
homage to an avenging God. It will be forced to
acknowledge, that the motives of the gospel were
highly proper to affect every man, who had not
made his face as an adamant^ his forehead harder
than a flint. It will be forced to acknowledge,
that the goodness of God had been enough to pen-
etrate every heart, even those which were least ca-
pable of gratitude. It will be constrained to own,
that the succours oftlie Spirit of God had been more
than sufficient of themselves. It will be driven to

446 Hell

own, that the destruction of man came of himself,
and that he sacrificed his salvation to vain imagin-
ations, more delusive than vanity itself. Tlie testi-
mony of a good conscience hatii supported martyrs
in iire and tortures. When a martyr said to liim-
self, I suffer for truth, I plead a good cause, I bear
my Saviour's cross, I am a martyr for God himself;
he was happy in spite of seeming horrors. But
when the reproaches of conscience are added to ter-
rible torments, when the sufferer is obliged to say to
himself, I am the author of my own punishment, I
suffer for my own sins, I am a victim of vice, a vic-
tim for the devil; nothing can equal his horror and
despair.

4. A fourth idea is taken from the horror of the
society in hell. How great soever the misery of a
man on earth may be, he bears it with patience, when
wise discourse is addressed to him for his consola-
tion, when a friend opens his bosom to him, wlier» a
father shares his sufferings, and a charitable hand en-
deavours to wipe away his tears. The conversation
of a grave and sympathizing friend diminishes his
troubles, softens his pains, and charms him under his
afflictions, till he becomes easy and iiappy in them.
But, good God ! what society is tliat in hell ! Ima-
gine yourselves condemned to pass all your days
with those odious men, who seem formed only to
trouble the world. Imagine yourselves shut up in
a close prison with a band of reprobates. Imagine
yourselves lying on a death-bed, and having no oth-
er comforters than traitors and assassins. This is an
image of hell ! Good God ! what a society ! tyrants.

Hell 447

assassins, blasphemers, Satan vvith his angels, the
prince of the air with all his infamous legions !

From all these ideas results a fifth, an increase of
sin. Self-love is the governing passion of mankind.
It is that, which put all the rest in motion and all
the rest either spring from it, or are supported b)'
it. It is not in the power of man to love a being,
who hath no relation to his happiness; and it is not
possible for him to avoid hating one, who employe
his power to make him miserable. As God will ag-
gravate the sufferings of the damned by displaying
his attributes, their hatred of him will be unbound-
ed, their torment will excite their hatre.'. (heir ha-
tred will aggravate their torment. Is not this the-
height of misery ? To hate by necessity of nature
the Perfect Being, the Supreme Being, the Sove-
reign Beauty, in a word, to hate God ; doth not this
idea present to your minds a state the most melan-
choly, the most miserable ? One chief excellence of
the glory of happy spirits is a consummate love to
their Creator One of the most horrible punish-
ments of hell is the exclusion of divine love. O
miserable state of the damned ! In it they utter as
many blasphemies against (iod as the happy souls in
heaven shout hallelujahs to his praise.

These are the punishments of condemned souls.
it remains only that we consider the length and du-
ration of them. But by what means, my brethren,
shall we describe these profound articles of contem-
plation? Can we number the innumerable, and meas-
ure (hat, which is beyond all mensuration ? Can we

448 Hell.

make you comprehend the mcomprehensible ? And
shall we amuse you with our imaginations?

For my part, when I endeavour to represent eter-
nity to myself, I avail myself of whatever I can con-
ceive most long and durable. I heap imagination
on imagination, conjecture on conjecture. First, I
consider those long lives, which all men wish, and
some attain ; I observe those old men, who live four
or five generations, and who alone make the history
of an age. I do more, I turn to ancient chronicles.
I go back to the patriarchal age, and consider a life
extending through a thousand years; and I say to
myself, Ail this is not eternity ; all this is only a
point in comparison of eternity.

Having represented to myself real objects, I form
ideas of imaginary ones, I go from our age to the
time of publishing the gospel, from thence to the
publication of the law% from the law to the flood,
from the flood to the creation. I join this epoch to
the present time, and I imagine Adam yet living.
Had Adam lived till now, and had he lived in mise-
ry, had he passed all his time in a fire, or on a rack,
what idea must we form of his condition ? At what
price would we agree to expose ourselves to misery
so great ? What imperial glory would appear glori-
ous, were it followed by so much wo ? Yet this is
not eternity ; all this is nothing in comparison of eter-
nity.

I go further still. I proceed from imagination to
imagination, from one supposition to another. 1
take the greatest number of years, that can be ima-
gined. I add ages lo ages, millions of ages to mill-

HeU. 449

ioDs of a^es. I form of all these one fixed number,
and I stay my imagination. After this, I suppose
God to create a world like this, which we inhabit,
I suppose him creatin<»; it by forming one atom after
another, and employing in the production of each
atom the time fixed in my calculation just now men-
tioned. What numberless ages would the creation
of such a world in such a manner require ! Then I
suppose the Creator to arrange these atoms, and to
pursue the same plan of arranging them as of crea-
ting them. AVhat numberless ages would such an
arrangement require ! Finally, I suppose him to dis-
solve and annihilate the whole, and observing the
same method in this dissolution as he observed in the
creation and disposition of the whole. What an im-
mense duration w ould be consumed ! Yet this is not
eternity ; all this is only a point in comparison of
eternity.

Associate now all these suppositions, my brethren,
and of all these periods make one fixed period ; mul-
tiply it again, and suppose yourselves to pass in mul-
tiplying it a time equal to that, which the period
contains; it is literally and strictly true, all this is
iiot eternity ; all this is only a point in comparison
of eternity.

My God! one night passed in a burning fever, or
in struggling in the waves of the sea between life
and death, appears of an immense length! It seems
to the sufferer as if the stin had forgot its course^,
and as if all the laws of nature itself were subvert-
ed. W^hat then will be the state of those miserable
victims to divine displeasure, who, after they shall

TOL. IIT. 57

450 Hell.

have passed throuïçh the ages, v. hich we have been
describing, will be obliged to make this overwhelm-
ing redection ; All this is only an atom of our mise-
ry! What will their despair be, when they shall be
forced to say to themselves; Again we must revolve
through these enormous periods; again we must
suftf r a privation of celestial happiness ; devouring
flames again; cruel remorse again ; crimes and blas-
phemies over and over again! Forever! Forever!
Ah my brethren ! my brethren ! how severe is this
word even in tliis life! How great is a misfortune,
when it is incapable of relief! How insupportable,
when we are obliged to add for ever toit! These
irons for ever! these chains forever! this prison for
ever! this universal contempt forever! this domes-
tic trouble for ever! Poor mortals ! how short sight-
ed are you to call sorrows eternal, which end with
your lives! What! this life! this life, that passeth
with the rapidity of a iveavcfs shuttle! .lob. vii. G.
this life, which vanisheth like a sleep! Psal. xc. 5. is
this uhat you call for ever! Ah! absorbing periods
of eternity, accumulated myriads of ages ; these, if
I may be allowed to speak so, these will be tiie i ou
EVER of the damned!

I sink under the weight of this subject ; a!îd I de-
clare, when I see my friends, my relations, the peo-
ple of my charge, this whole congregation; when I
think, that T, tliat you, that we are all threatened
with these torments; when I see in the lukewarm-
ness of my devotions, in the languor of my love, in
the levity of my resolutions and designs, the least
evidence, though it be only probable, or presumpv

Hell 451

live, of my future misery, yet I find in the thought
a mortal poison, which diffuseth itself into every
period of my life, rendering society tiresome, noui-
ishment insipid, pleasure disgustful, and life itself a
cruel bitter. I cease to wonder, that a fear of hell
Jiath made some melancholy, and others mad ; that
it hath inclined some to expose themselves to a liv-
ing martyrdom by fleeing from all commerce with
the rest of mankind, and others to suffer the most
violent and terrible torments. But the more terror
this idea inspires, the more inexcusable are we, if it
produce no good fruits in us. The idea of eternity
ought to subvert all our sinful projects. In order to
avoid eternal misery, all should be suffered, all sur-
mounted, all undertaken, sinful self should be cru-
cified, and the whole man devoted in holy sacrifice
to God. Let each particle of our bodies become a
victim to penitence, let each moment of life expose
us to a new martyrdom ; still we should be happy,
could we avoid the flaming sword, that hangs over
our heads, and escape the gulfs of misery, which
yawn beneath our feet.

My brethren, have you heard what I have been
speaking? have you well reflected on what I said?
Perhaps I may have weakened these great truths.
Perhaps I may have left many proper things unsaid.
Yet, methinks, if you have thoroughly compre-
hended what little I have said, you will become new
men.

Remember we have not exceeded the truth ; all
we have said is taken from scripture, from those
scriptures which you profess to believe, so, that if

4'52 Hell.

you deny these truths, you must deny your own
faith, Christianity, religion.

Remember, we have taken our evidences from that
part of scripture, which you consider as the most
kind and comfortable, I mean the gospel. Ke-
nounce, I beseech you, at once this miserable pre-
judice, that under the gospel we ought not to speak
of hell. On the contrar}, it is tiie gospel lliat re^
veals it in its clearest light ; it is the go??pel which
proves it ; it is the gospel that describes it ; the gos-
pel says, Depart, ye cursed, into everlasting fire,
Matt. XXV. 41. It is the gospel that says. The ser-
vant ivhich knew his Lord's nill, and did it not, shall
he beaten rvilh many stripes, Luke xii. 47. It is the
gospel that says, If ne sin ivilfnlly, after that ire have
received the knowledge of the truth, there rcmainethno
more sacrifice for sins ; but a certain fearfd looking-
for of judgment, andjiery indignation, which shall de-
vour the adversaries, Heb. x. 26, 27.

Remember the doctrine of degrees of punish-
ment, which seems to diminish the horrors of hell in
regard to Pagans, and Christians educated in super-
stition and ignorance, has every thing in it to aug-
ment the horror of future pain in regard to such
Christians as most of us are.

Recollect what sort of persons God reserves for
this statCo Not only assassins, murderers, higli way-
robbers: but also apostates, who know the truth, but
who sacrifice through worldly interests the profes-
sion of truth to idolatry; misers, usurers, unjust
persons, gluttons ^ unclean, implacable, lifeless, luke-

Hell. 453

wanij, professors of Christianity ; ali tliese are in-
cluded in the e^ilt and punishment of sin.

Remember, we must be wilfully blind, if we deny,
that in this town, in this church, in this flock, in this
assembly, among you my hearers, who listen to me,
and look at me, there are such persons as I just now
mentioned, each of whom must come to this reflec-
tion ; I myself, I perhaps, am in a state of damna-
tion, perhaps my name is one in the fatal list of those
at whom these tbreatenings point.

Go further yet. Remember, this life is the only
time given you to prevent these terrible punish-
ments. After this life, no more exhortations, no
more sermons, no more admission of sighs and tears,
no more place for repentance.

After this, think on the brevity of life. Think,
tliere may be perhaps only one year granted, per-
haps only one month, perhaps only one day, perhaps
only one hour, perhaps only one moment to avoid
this misery; so that perhaps (O Lord avert the
dreadful supposition!) perhaps some one of us may
this very day experience all these torments and
pains.

Finally, consider (he spirit, that this moment ani-
mates us, the drift of this discourse, and, to say
înore, consider what God is now doing in your fa-
vour. In a plenitude of compassion, and with bow-
els of the tendercst love, he entreats and exhorts you
to escape these terrible miseries ; he conjures you
not to destroy yourselves ; he saith to you, O that
my people would hearken unto me ! Be instructed, O
Jerusalem J lest my soul depart from thee ! Why y why

454 Hell.

will ye die ? O house of Israel ! Psal. Ixxxi. 8. Jer.
vi. 8. O ! were we wise, these expostulations would
reign over our hearts ! O ! if there remained the
least spark of reason in us, the frightful image of
hell would henceforth make the deepest impressions
on our souls !

Frightful ideas of judgment and hell! may you
be always in my mind, when the world would decoy
me to stain my ministry by its vain and glaring
snares ! Frightful ideas of judgment and hell ! may
you strike all these hearers so as to give success to
this sermon, and weight to our ministry ! Frightful
ideas of judgment and hell ! may you ever follow
us, so that by knowing the terror of avenging jus-
tice, and the unspeakable value of grace set before
lis, we may be rendered capable of participating eter-
nal glory ; which I wish you, my brethren, in the
name of the Father, and of the Son, and of the Holy
Ghost. Amen,

SERMON XIV.

The Uniformity of God in his Government,

Hebrews xiii. 8.

Jesus Christy the same yesterday^ and to-day , and for

ever.

I3 T. Paul gives us a very beautiful idea of God,
when he says, TJie rvisdom oj God is manifold, Eph.
iii. 10. The first great cause, the Supreme Being,
hath designs infinitely diversified. This appears by
the various beings which he hath created, and by the
different ways in which he governs them.

What a variety in created beings! A material
world, and an intelligent world ! IMatter variously
modified, or, as the apostle speaks. One kind of flesh
of men, another flesh of beasts, another of fishes, an-
other of birds, celestial bodies, and bodies terrestrial,
one glory of the sun another glory of the moon, and
so on to an infinite multitude. There is a similar
variety of spirit ; men, angels, seraphims, cheru-
bims, powers, dominions, archangels, and thrones.

AYhat a variety in the manner in which God gov-
erns these beings ! To restrain ourselves to men on^
ly, are not some loaded with benefits, and others de-
pressed with adversities ? Doth he not enlighten some

456 The Uniformity of God in his Government.

by nature, others by the law, and others by the gos-
pel? Did he not allow the antediluvians one period
of life, the cities of the plain another, and us ano-
ther ? the first he overwhelmed with water, the next
consumed by fire, and the last by an endless variety
of means.

But, although there be a diversity in the conduct
of God, it is always a diversity of wisdom. Wheth-
er he creates a material or an intelligent world ;
whether he forms celestial or terrestrial bodies, men,
angels, seraphims, or cherubims ; whether he governs
the universe by the same, or by different laws ; in all
cases, and at all times, he acts like a God, he hath
only one principle, and that is order. There is a
harmony in his perfections, which he never discon-
cerls. Tiiere is in his conduct an uniformity,
which is the great character of his actions.. His
variety is always wise, or, to repeat the words
just now mentioned, the ivisdom of God is of manj/
kinds.

Tliese great truths we intend to set before you
to-day ; for on these the apostle intended to treat in
his epistle to the Hebrews. Look, said he, on the
])reRent period, reflect on past times, anticipate the
future, run through ù\\ dimensions of time, dive in-
to the abysses of eternity, you will always lind the
perfections of God in exact harmony, you will per
ceive an exact uniformity, characterise his actions,
you vv'iil acknowledge, that Jesus Clirist is the Inir
God and ckrncd life, the same yrsferdoy, nnd to-daj,'-^
and for ever, I John v. 20.

The Uniformity of God in his ùovefnment 451

Are you disposed, my brethren, to elevate your
minds a little while above sense and matter ? Can
you sufficiently suspend the impressions, which sen-
sible objects made on your minds last week, to give
such an attention to this subject as its nature and im-
portance demand ? Let us then enter into the matter,
and God i^rant, while we are contemplating to-day
the harmony of his perfections, and the uniformity
of his government, we may be changed into his im'
age from glory to glory, even as by his Spirit, (iod
grant, as far as it is compatible with the inconstancy
essential to liuman nature, we may be always the
same, and amidst the perpetual vicissitudes of life
may iiave only one principle, that is to obey and
please him ! Amen.

I shall connect, as well I can, the different expli*
cations of my text; 1 would rather conciliate them
in this manner, than consume my hour in relating,
and comparing them, and in selecting the most prob-
iible from them.

These expositions may be reduced to three clas-
ses. Some say, the apostle speaks of tlie perst>n of
.Tesus Christ; others of his doctrine; and a third
class apply the passage to tlie protection tljat he af-
fords his church.

The first class of expositors, who apply the text to
the person of Jesus Christ, are not unanimous in
the strict sense of tlie words; some think, the apos-
tle speaks of the human nature of Jesus Christ, and
others say, lie speaks of his divine nature. The lat-
ter take the text for a proof of his eternity; and ac-
cording to them the words are s) nonimous to these^

VOL. iir, 58

458 The Uniformity of God in his Government

I am Alpha and Omega, the Lord, which is, and
which was, and which is to come, the Almighty, Rev
i. 8.

The former consider the apostle as speaking of
Christ either as man, or as mediator ; and according
to them St. Paul means to sa}. The Saviour, whom
I propose to you, was the Saviour of Adam, of
Abraham, and of tlie whole church, agreeably to
what I have elsewhere affirmed, Him hath God set
forth a propitiation through faith, for the remission of
sins that are past, Rom. iii. 25. that is, his sacrifice
always was the relief of sinners.

The second class of interpreters affirm, that St.
Paul doth not speak of the person of Jesus Christ:
but of his doctrine. In tliis view the text must be
connected with the words which immediately follow,
he not carried about with divers and strange doctrines.
Why would not the apostle have Christians carried
about with divers doctrines? Because Jesus Christ,
that is Christianity, the religion taught by Jesus
Christ, is always the same, and is not subject to the
uncertainty of any human science.

But other expositors ascribe a quite different
sense to the words, and say, the apostle speaks nei-
ther of the person of Clirist, nor of his doctrine.
but of that protection which he affords believers.
According to this, the text has no connection with
the following verse : but with tliat which goes before,
St. Paul had been proposing to the believing He-
brews the examples of their ancestors and predeces-
sors, some of whom had sealed the doctrine of the
gospel with their blood. Bcmcmber yoiu* guides

The Uniformity of Ood in his Government. 459

Ti'ho have spoken unto you the word of God; whose
faith follow, considering the end of their conversation.
In order to induce them to imitate these bright ex-
amples, he adds, Jesus Christ is the same yesterday^
and to-day, and for ever ; that is to say, He support-
ed, and rewarded his primitive martyrs, and he will
confirm and crown all who shall have courage to fol-
low their example.

It would be easy to multiply this list of various
opinions: but, as I said, I will connect the three dif-
ferent expositions which have been mentioned, and
endeavour to shew you the admirable harmony of
the perfections of God, and the uniformity of his
actions in regard to mankind, first as they appear in
the economy of time, and secondly in that of eter-
nity ; and we will attempt to prove that God is the
same in both.

1. We see in the economy of time four remarkable
varieties. 1. A variety in the degrees of knowledge
given to the church. 2. A variety in the worship re-
quired of it. 3. A variety in the nature of the evi-
dences, on which it hath pleased God to found the
faith of the church. 4. A variety in the laws, that
he hatli thought proper to prescribe. At one time
he gave only a small degree of knowledge ; at an-
otlier he drew aside the veil, and exposed to pub-
lic view the whole body of truth and knowledge.
At one time he prescribed the observation of a great
many gross ceremonies along wdth that spiritual wor-
ship, which he lequired of men ; at another time he
required a worship altogether spiritual and free from
ceremonial usaoe?- At one time his laws tolerated

460 The Uniformity of God in his Government.

some remains of concupiscence ; at another time he
commanded the eradication of every fibre of sin.
At one time the church saw sensible miracles, and
grounded faith on them ; at another time faith fol-
lowed a train of reasoning, made up of principles
and consequences. At one time the church partici-
pated worldly pomps and grandeurs; at another it
experienced all tlie misery and ignominy of tlie
world,

A work so different, and, in some sort, so oppo-
site in its parts, is however, the vi'ork of one and
the same God. And what is more remarkable, a
Work, the parts of which are so difï'erent and so op-
posite, ariseth from one principle, that is, from the
union and harmony of the divine perfections. The
same principle, that inclined God to grant the church
3 small degree of light at one time, engaged him to
grant a greater degree at another time. The same
principle which induced him to require a gross wor-
ship under the economy of the law, inclined him to
exact a worship wholly spiritual under the gospel ;
pnd so of the rest.

J, We see in God's government of his church, va
rious degrees of light communicated. Compare the
time of Moses witli that of the prophets, and that
of the prophets with that of the evangelists and apos-
tles, and the difference will be evident. Moses did
not enter into a particidar detail concerning God,
the world in general, or man in particular. It should
seem, the principal view of this legislator, in regard
to God, was to establish the doctrine of his usiity ;
■dX most to give a vague idea of his perfections. It

The Uniformity of God in his Government. 461

should seem, his chief design in regard to the world
in general, was to prove that it was the production
of that God, whose unity he established. And, in
regard to man in particular, it should seem, his prin-
cipal drift was to teach, that, being a part of a world
wliich had a beginning, he himself had a beginning
that he derived his existence from the same Creator
and from him only could expect to enjoy a happy
existence.

Pass from the reading of the writings of Moses to
a survey of the prophecies, thence proceed to the
gospels and the epistles, and you will see truth un-
fold as tlie sacred roll opens. You will be fully con-
vinced, that as John the Baptist had more know-
ledge than any of his predecessors, so he himself
had less than any of his followers.

In these various degrees of knowledge, communi-
cated by God to men, I see that uniformity which is
the distmguishing character of his actions, and the
inviolable rule of his government. The same prin-
ciple, that inclined him to grant a little light to the
age of Moses, inclined him to afibrd more to the
tiuje of the prophets, and the greatest of all to the
age in which the evangelists and apostles lived. What
is tliis principle ? It is a principle of order, which
requires that the object proposed to a faculty be
proportioned to this faculty; that a truth proposed
to an intelligence be proportioned to this intelli-
gence.

What proportion would there have been between
the truths pioposed to the Israelites, when they came
out of Egypt, and the state in which they then were.

462 The Uniformity of God in his Government.

had God revealed all the doctrines to them which he
hath since revealed to us? Could a people born in
slavery, employed in the meanest works, without ed-
ucation, meditation, and reading, attain ajust notion
of those sublime ideas, which the propliets have giv-
en us of the Deity? How could God have enabled
them to conceive rightly of these truths unless he had
more than assisted them, unless he liad new made
them? And how could he have re-created them, if 1
may speak so, as far as was necessary to tit tliem for
understanding these truths, without annihilating their
faculties, and without violating that law of order,
which requires every one to make use of his own fac-
ulties? What proportion would there have been be-
tween the state of the Israelites and their abilities,
had God revealed to them some doctrines taught us
in the gospel ? These would have been, through the
stupidity of the people, useless, and even dangerous
to theuj. Thus we may justly suppose of some pro-
phecies concerning the IMessiah ; had they represent-
ed him in such a manner as the event has sliewn him
to us, the representation, far from attaching them
to the worship of God, would have tempted them to
conform to that of some other nations, which was
more agreeable to their concupiscence. Particular-
ly, of the doctrine of the Trinity, which makes so
considerable a part of tiie Christian system, we may
justly suppose what I have said. A people who bad
lived among idolaters, a people, v/lio had been ac-
customed not only to multiply gods, but also to deify
the meanest creatures, could such a peojde have
been toJd without danger, that in the Divine essence

The Uniformity of God m his ùovernmenL 466

there was a Father, a Son, and a Holy Spirit ?
Would not this doctrine have been a snare too pow-
erful for their reason ? If they so often fell into
polytheism, tliat is, into the notion of a plurality
of ij;ods, in spite of all the precautions that Moses
used to preserve them from it, what, pray, would
have been the case, had their religion itself seemed
to favour it ?

If we follow this reasoning, we shall sec, that
when the church was in a state of infancy, God pro^
portioned his revelation to an infant state, as he pro-
portioned it to a mature age, when the church had
arrived at maturity. This is an idea of St. Paul,
when I îias a child, I thought as a child, 1 Cor. xiii,
11. I thought the perfections of the great God had
some likeness to the imperfections of men, at least.
I was not sufficiently struck with the immense dis
tance between human imperfections and divine ex-
cellence; I represented God to myself as a being
agitated with human passions, and capable of w ralh,
jealousy and repentance : But when 1 became a man.
I put away childish things ; God made me understand,
that he described himself to be under these emblems
for the sake of proportioning himself to my capaci
ty, condescending, as it were, to lisp witii me in or-
der to learn me to speak plain!}-. When I was a
child, I thought as a child; I thougl.t it was a mat-
ter of great consequence to man to have fruitful
fields, heavy harvests, and victorious armies; I thought
a long life protracted through several ages, the great-
est felicity that a mortal could enjoy: But when 1 be-
came a man, 1 put away childish things ; God then re-

i64 The Uniformity of God in his Government,

vealed to me his design in proposing motives to me
adapted to my weakness ; it was to attract me to him-
self by these incitements; then I understood, that
the longest life, how happy and splendid soever it
might be, fell infinitely short of satisfying the wants
and desires of a soul, conscious of its own dignity,
and answering to the excellence of its origin ; I was
convinced, tliat a soul aspiring to eternal felicity,
and tilled with the noble ambition of participating
the happiness of the immortal God, coiisiders with
ecpjal indifference the highest and the meanest offices
in society, riclies and poverty, the short duration of
twenty years, and the little longer of an hundred.
When I was a child, I thought as a child ; I thought
the Messiah, so often promised in the prophecies, so
often represented in types, and expected with so
much ardour by the church, would come to hold a
superb court, to march at the head of a numerous ar-
my, to erect a throne, to seat himself there, and to
make the Romans, the conquerors of the whole
earth, lick the dust : But tvhci I became a man, I
put away childish things; God informed me, that a
Messiah, sent to make me happy, must come to re-
strain my avidity for the world, and not to gratify it,
to check my passions, and not to irritate them; he
instructed me, that a Messiah, appointed to redeem
mankind, must be fastened to a cross, and not seat-
ed on a throne, must subdue the devil, death, and
sin, and not the Romans, must be despised and re-
jected, and not encircled with a pompous court.

2. What justifies the government of God on one
of these articles, qu the various degrees of light be

Hie Uniformity of God in his Government. 465

stowed on his church, will fully justify him in rej^ard
to the worship required by him. Let Jesus Christ,
as far as the subject will allow, be opposed to Moses ;
contrast Moses giving an hundred ceremonial pre-
cepts along with one precept of morality, with Jesus
Christ giving an hundred moral precepts with one
ceremony. Compare Moses, imposing on the Israel-
ites heavy burdens grievous to be borner Matt h. xxiii.
4. with Jesus Christ, proposing an easy yoke and a
light burden, chap. xi. 30. Oppose Moses enjoining
festivals, purifications, sacrifices, and observances
without number, to Jesus Christ reducing all the ri-
tural of his religion to baptism and the Lord's sup-
per, to a worship the least encumbered and the most
artless and simple, that ever a religion proposed, de-
claring. Now is the hour, when the true worshippers
shall worship the Father in spirit and in truth, John iv.
23. Notwithstanding this seeming difference, God
acts on the uniform principle of order. Uniformity,
if I may express myself so, is in him the cause of
variety, and the same principle, that engaged him to
prescribe a gross sensible worship to the Israelites,
engageth him to prescribe a worship of another kind
to Christians.

Conceive of the Jews, as we have just now de-
scribed them, enveloped in matter, loving to see the
objects of their worship before their eyes, and, as
they themselyes said, to have gods going before them,
Exod. xxxii. I. Imagine these gross creatures com-
ing into our assemblies, how could they, being all
sense and imagination, (so to speak,) exercise the
better powers of their souls without objects operat-

VOL. iir. 59

466 The Uniformity of God in his Government.

ing on fancy and sense ? How could they have made
reflection, meditation, and thought, supply the place
of hands and eyes, they, who hardly knew what it
was to meditate ? How could they, who had hardly
any idea of spirituality, have studied the nature of
God abstractly, which yet is the only way of coiT-
ducting us to a clear knowledge of a spiritual being ?
If there ever were a religion proper to spiritualize
men ; if ever a religion were fitted to produce at-
tention and emulation, and to fix our ideas on an in-
visible God, certainly it is the Christian religion.
And yet how few Christians are capable of ap-
proaching God without the aid of sensible objects ?
Whence come ricii altars, superb edifices, magnifi-
cent decorations, statutes of silver and gold adorned
with precious stones, pompous processions, gaudy hab-
its, and all that heap of ceremonies, with which one
whole community employs the minds, or, shall I
rather say, amuses the senses of its disciples ? AH
these argue a general disinclination to piety without
ceremony. Whence comes another kind of super-
stition, which, though less gross in appearance, is
more so in effect? How is it, that some of you pc-r-
suade yourselves, that God, though he doth not re-
quire any longer the pompous worship of the Jews,
will yet be perfectly satisfied with the observation of
the Christian ritual, although it be always unaccom-
panied with the exercise of tlve mind, and the emo~
tions of the heart? Whence comes this kind of su-
perstition ? It proceeds from the same disposition, a
disinclination, and a difficulty to approach God
without the aid of sensible things. And yet, all

The Uniformity of God in his Government. 467

things considered, a pompous worship is more wor-
thy of God than a plain worship. The Jew, who
offers hecatombs to God, honours the Deity more
than the Christian, who offers only prayers to him.
The Jew, who cleanseth his hands, feet, and habits,
when he goes to present himself before God, honours
him much more than the Christian, who observes none
of these ceremonies, when he approaches hiui. The
Jew, who comes frqm the furthest part of the world
to adore the Deity in an elegant temple, honours
God much more than the Christian, who worships
him in any mean edifice. But God retrenched pomp
in the exterior of religion lest the capacities of men's
minds, too much taken up with pomp, should not fur-
nish those cool reflections of mind, and those just
sentiments of heart, of which the Deity appears an
object so proper to all, who know him as he is re-
vealed in the gospel. If Christians then, who, through
the nature of the revelation, with which God hath
honoured them, know the Deity better than the Jews
knew him, if they find a difficulty in rendering to
God a worshij) of heart and mind proportional to
this knowledge, what would have been the difficul-
ties of the .lews, whose degrees of knowledge were
so far inferior to ours ? The same principle, then,
that inclined the Supreme Being to exact of his
church a gross ceremonial worship under ancient dis-
pensations, engageth him to require a worship alto-
gether spiritual, and detached from sensible objects,
under the dispensation of the gospel.

3. The same may be said of the evidences^ on
which God hatli founded the faith of liis church;

468 The Uniformity of God in his Government.

and this is our third article. What a striking diftfer-
ence! Formerly the church saw sensible miracles,
level to the weakest capacities ; at present our faith
is founded on a chain of principles and consequen-
ces, which find exercise for the most penetrating
geniusses. How many times have infidels reproach-
ed us on account of this difference ! How often have
they inferred, that the church never saw miracles,
because there are none wrought now ! How often
have they pretended to prove, that, had miracles
ever been wrought, they ought to be performed
still. But this triumph is imaginary, and only serves
to display the absurdity of those, who make parade
of it.

A wise being, who proposeth a truth to an intelli-
gent creature, ought to proportion his proofs not on-
ly to the importance of the truth proposed, and to
the capacity of him, to whom evidence is offered :
but also to his own end in proposing it. If he intend
only by proposing a truth to make it understood, he
will give all his arguments as much clearness and fa-
cility as they are capable of having: but if he de-
sign by proposing a truth to exercise the faculties
of him, to whom it was proposed ; if he intend to
put his obedience to the trial, and to render him in
some sort worthy of the benefit, which he means to
bestow ; then it will be necessary indeed to place
the arguments, on which the trutli is founded, in a
strong and conclusive point of view : but it will not
be necessary to give them all the clearness and fa-
cility, of which they are capable.

The Umformily of God in his Government 469

Why then, you will say, did not God give to the
contemporaries of Jesus Christ, and his apostleS:,
such an exercise of capacity as he gives to Chris-
tians now ? Why should a truth, made so very intel-
ligible then by a seal of miracles, be inaccessible
to us, except by the painful way of reasoning and
discussion ? I deny the principle, on which this ob-
jection goes. I do not allow, that God exercised
them, who lived in the time of C-irist and his apos-
tles, less than heexerciseth us. Weigh their circum-
stances against yours ; represent Christianity desti-
tute of those arguments, which arise in favour of it
from the rejection of the Jews, and the conversion
of the Gentiles ; imagine men called to own for their
God and Redeemei a man, who had no form, nor
comeliness^ Isa. liii. 2. a man dragged from one tribu-
nal to another, from one province to another, and at
last expiring on a cross. How needful were miracles
in these sad times, and .with all their aid how hard
was it to believe ! Represent to yourselves the whole
world let loose against Christians ; imagine the prim-
itive disciples required to believe the heavenly ori-
gin of a religion, which called them first to be bap-
tized in water, then in blood. How necessary were
miracles in tliese adverse times, and how hard, with
all the encouragement given by them, must the
practice of duty be then! Weigh these circumstan-
ces against yours, and the balance will appear more
equal, than you have imagined. There is, you will
perceive, an uniformity in God's government of
both, even when his government seems so very dis-
similar.

470 The ZJniformity of God in his Government.

4. In like manner, we observe, in the fourth place.
a similar uniformity in the various laws prescribed
to the church. One of the most famous cjuesiions»
which fne theological debates of the latter ages have
produced, is that, which regards the difference be-
tween the morality of the Old and New Testament,
Without pronouncing on the different manners, in
which the question hath been answered, I will con
tent myself with proposing what, I think, ought to
be answered. The morality of both dispensations,
it may truly be affirmed, in one sense is absolutely
the same: but in another sense it is not so. T^i<^
gî'eat principles of morality, both among Jews and
Christians, are absolutely the same. There not on-
ly is no diiference , but there can be none. It would
be incompatible with the perfections of the Creator,
to suppose, tliat, having formed an intelligent crea-
ture capable of knowing him, he should dispense
with his obligation to this precept, the ground and
source of all others. Thou shall hie the Lord thy
God nilh all Ihij heart, and nith all thy soid, and with
all thy mind. Matt. xxii. 37. This was the morality
of Adam and Abraham, Moses and the prophets, Je-
sus Christ and his apostles.

But, if we consider the consequences, that result
froîîîtiiis principle, and the particular precepts which
proceed from it, in these respects morality varies in
diiïëîent periods of the church. At all times, and
in all places, God required his church to love him
with all the hearty and with all the soul, and with all
the mind : but, he did not inform his people at all
times and in all places the manner, in which he re^

The Unifonnity of God in his Government. 471

quired love to express itself. Expressions of love
must be regulated by ideas of Deity. Ideas of De-
ity are more or less pure as God reveals himself
more or less cleai4y. We have seen what a differ-
ence there is between Christians and Jews in this
respect. We have even proved, that it was founded
on the perfections of God, on those laws of propor-
tion, which he inviolably pursues. The laws of pro-
portion, then, which God inviolably follows, and the
eminence of his perfections also require, that as he
hath made himself known to Christians more fully
than he revealed himself to the Jews, so he should
require of the disciples of Christ a morality more
refined, and more enlarged. Variety, therefore, in
this branch of divine government, cometh from uni-
formity, which, as I have often said, is the grand
character of his actions.

Let us not pass over this article lightly, it will
guard you against the attacks of some corrupters
of morality. I speak of those, who, wishing to re-
cal sucli times of licence as God permitted, or tol-
erated, before the gospel, retrench the present mo-
rality under pretence that what was once allowable
is always allowable. These persons are never weary
of repeating, that some favourites of heaven were
not subject to certain laws ; that it does not appear
in any part of their history, either that God censu-
red their way of living, or that tliey repented when
Uiey were dying. Hence they infer, that some max-
ims, which are laid down in our usual sermons, and
treatises of morality, originate in the gloom of a cas-
uist, or the caprice of a prfarher, and not m the v.'ill

472 The Uniformity of God in his Government

of God. But remember this saying of Jesus Christ,
In the beoinning it was not 5o, Matt. xix. 8. The end
of religion is to reform and refine man up to the
state, in which he was at the beginning, that is, in a
state of innocence. This work is done by degrees.
It began in the first age of the chinch, it will be fin-
ished in the last. As God made himself known to
believers before the gospel only in pari, he regula-
ted the requisite expressions of love to himself by
that degree of knowledge of his perfections, which
he had given them ; for his attributes are the ground
of this love. He hath made known these attributes
more clearly under the gospel, and he apportions
the expressions of love accordingly.

But if this article affords us armour against some
corrupters of morality, it affords us at the same time,
some against you, my dear brethren. When we en-
deavour to animate you to pious actions by the ex-
amples of Moses, David, and many others, who liv-
ed under the old dispensation, you allege, that they
were saints of the highest class, and that an attain-
ment of such piety as theirs is impossible to you.
But recollect our principle. The expressions of our
love to God most be regulated by our knowledge of
his perfections. The perfections of God are reveal-
ed more clearly to Christians than they were to Jews.
Among those, that were born of women, there was not
a greater prophet than John the Baptist : hit he, thaï
is least in the king^lom of heaven, is greater than he,
Luke vii. 28. The least in love, then, (if I may
venture to speak so,) the least in love in the king-
dom of heaven must be greater than John the Bap-

The Uniformity of God in his Government 473

tist, as John the Baptist was s^reater than his prede-
cessors. As John, therefore, tiad a purer morality
than the propliets and the patriarchs, so I ou^ht to
have a morality purer than that of the patriarchs and
the prophets, yea, than John the Baptist himself,
A degree of love to God, then, which would have
been accounted flame in them, is lukewarmness and
ice in me, to whom God hath revealed himself as a
being so amiable, and so proper to inflame his intel-
ligent creatures with love to him. A certain attach-
ment to life, and to sensible objects, then, which
would have been tolerable in them, would be intol-
erable in me, who, replete as I am with just and
high ideas of the Deity, ought only to be aspiring
after tiîat state, in which I shall be united to God
more closely, than in this valley of imperfections
and miseries I ain allowed to be.

5. Our fifth article is intended to justify the va-
rious coudiaonSy in which it hath pleased God to
place his church. At one time the church enjoys
temporal poujp and felicity, at another it is exposed
to wLalever the world can invent of misery and ig-
nonrliiy. Once the church filled the highest posts
in Egypt in the persons of .Joseph and his family;
and afterwards it wrs loaded with Egyptian fetters
in the persons of this patriarch's descendants : One
while leading a languisliing life in a desert; another
time attaining tlie height of its wishes by seeing the
waters of Jordan divide to give a passage, by en-
tering the land of promise, by beholding the walls
of Jericho fall at the sound of trumpets, by over-

VOL. IIL 60 :

474 The Uniformity of God in his Government

shadowing with an awful fear the minds of Hittites
and Peiizzifes, Jebusites and Amorites, Canaanites
and Amalekites: sometimes torn from this very
country, to which a train of miracles had opened an
access, led into captivity by Sennacheribs and Neb-
uchadnezzars, and leaving Jerusalem and its temple
an heap of ruins ; at other times re-established by
Cyrus, and other princes like him, re-assembling fu-
gitives who had been scattered over the face of the
whole earth, rebuilding the walls of Jerusalem, and
re-adorning the temple: now exposed to the most
cruel torments, that such a« Nero and Domitian,
Trajan, Dioclesian, and Decius could invent ; then
rising from ruin by the liberal aid of Constantineand
Theodosius, and princes, who like them became pa-
trons of the cause. Of this article, as of the form-
er, I affirm, uniforinity produced variety ; the same
principle that produced the happy days of the tri-
umphs of the church, gave birth aiso to the calami-
tous times, which caused so many tears.

Let us reason in regard to the church in general,
as we reason in regard to eacli private member of it.
Do you think, (I speak now to each individual^,)
there is a dungeon so deep, a chain so heavy, a mis-
ery so great, a malady so desperate, from which
God cannot deliver you, were your deliverance suit-
able to the eminence of his perfections? Is there,
think you, any condition so noble that he cannot el-
evate you to it, any title so desirable that he cannot
grace you with it, any treasure too immense for him
to bestow, would the law of proportion, his invari-

The Uniformity of God in his Government. 475

able rule, permit him? Or dost thou really think,
God takes pleasure in imbittering thy life, in taking
away thy children, in tarnishing thy glory, in sub-
verting thine establishments, in crushing thy house,
and in precipitating thee from the highest human
grandeur to the lowest and most mortifying station ?
Do you think God takes pleasure in seeing a poor
wretch stretched on a bed of infirmity, and torment-
ed with the gout, or the stone ? Has he any delight
in hearing the agonizing mortal exhale his life in
sighs and gr<3ans ? Why then doth he at any time re-
duce us to these dismal extremities ? Order requires
God, who intends to save you, to employ those
means, which are most likely to conduct you to sal-
vation, or, if you refuse to profit by them, to harden
you under them. He wills your salvation, and there-
fore he removes all your obstacles to salvation.
He takes away a child, because it is become an idol;
he tarnishes grandeur, because it dazzles and infatu-
ates its possessors ; he subverts palaces, because they
make men forget graves, their last homes; he precip-
itates men from pinnacles of earthly glory, because
they make (hem reasons for vanity and insolence ;
he involves his creatures in pain and torture, because
these alone make men feel their diminutiveness, their
dependence, their nullity. As order requires God,
vvlio wills your salvation, to employ the most pro-
per means to conduct you to it ; so the same order
requires him to punish contempt of it. It is right,
that the blackest ingratitude, and the most invincible
obduracy, should be punipbed with extreme ilLs.

476 The Uniformity of God in his Government

It is just, if God be not glorified in your convei-
sior, he should be in your destruction.

Let US reason in regard to the church in general,
as we do in regard to the individuals who compose
it. A change in the condition of the church, doth
not argue any change in the attributes of God. Is
his arm shortened, since he elevated to a throne those
illustrious potentates, who elevated truth and piety
along with themselves ? Is his hand shortened since
he ingulfed Pharaoh in the waves ? since he obliged
Nebuchadnezzar to eat grass like a beast? Since he
sent a destroying angel to slay the army of Senna-
cherib? Since he struck the soul of Belshazzar with
terror, by writing with a miraculous hand on the
very walls of his profane festal room the sentence
of his condemnation ? The same eminence of per-
fections, which engageth him sometimes to make
all concur to the prosperity of his cliurch, engageth
him at other times to unite all adversities against it.

II. We have considered Jesus Christ in the econ-
omy of time, now let us consider him in the econ-
omy of eternity. VVlie shall see in this as in the
former, that harmony of perfections, that uniformi-
ty of government, which made our apostle say, Je-
sus Christ is the same yesterday, and to-day, and for
&ûer.

The same principle, that formed his plan of human
government in the economy of time, will form a plan
altogether different in that of eternity. The same
principle of proportion, which inclines him to confine
our faculties Wilhin a narrow circjf^ during tltis life.

The Uniformity of God in his Government. 477

will incline him infinitely to extend the sphere of
them in a future state.

The same principle which induces him now to
communicate himself to us in a small degree, will
then induce him to communicate himself to us in a
far more eminent degree.

The same principle, that inclines him now to as-
semble us in material buildings, to cherish our devo-
tion by exercises savouring of the frailty of our state,
by the singing of psalms, and by the participation
of sacraments, will incline him hereafter to cherish
it by means more nol)le, more sublime, better suited
to the dignity of our origin, and to the price of our
redemption.

The same principle, which inclines him to involve
us now in indigence, misery, contempt, sickness, and
death, will then induce him to free us from all these
ills, and to introduce us into that happy state, where
there will be no more death, neither sorrow nor crying,
and where all tears shall he wiped away from our eyeSy
Rev. xxi. 4. Proportion requires, that intelligent
creatures should be some time in a state of probation,
and this is the nature of the present dispensation :
but the same law of proportion requires also, that
after intelligent creatures have been some time in a
slate of trial, and have answered the end of tlieir
being placed in such a stale, there should be a state
of retribution in an eternal economy. The same
principle, then, that inclines Jesus Christ to adopt
the plan of his present government, will incline him
to adopt a different plan in a future state. There
is, therefore, a harmony of perfection, an uniformi-

478 The Uniformity of God in his Government.

ty of action in all the varieties of the two economies.
In the economy of time, then, as well as in the econ-
omy of eternity, Jesus Christ is the same.

.But who can exhaust this profound subject in the
time prescribed for a single sermon ? Our time is
nearly elapsed, and I must leave you, my brethren,
to enlai';^e on such conclusions as I shall just men-
tion. God is always the same; he pursues one plan
of government, arising from one invariable princi-
ple. By this truth let us regulate our faith, our mo-
rality, and our ideas of our future destiny.

1. Our faith. I will venture to affirm, one chief
cause of the weakness of our faith is our inattention
to this harmony of perfections, this uniformity of
government in God. We generally consider the
perfections of God and his actions separately, and
independent on those infinite relations, which the last
have to the first. Hence, when God displays what
we call his justice, he seems to us to cease to be
kind, and when he displays what we call goodness,
he seems to suspend his rigid justice. Hence it
seems to us, his attributes perpetually clash, so tliat
he cannot exercise one without doing violence to an-
other. Hence we sometimes fear God without lov-
ing him, and at other times love him without fear-
ing him. Hence we imagine, so to speak, many dif-
ferent gods in one deity, and are ignorant whether
the good God will favour us with his benefits, or
the just God will punish us with his avenging strokes.

False ideas! more tolerable in people involved in
pagan regions of darkness and shadows of death
than in such as live where the light of the gospel

The Uniformity of God in his Government. 479

shines with so much splendor. Let us adore only
one God, and let us acknowledge in him only one
perfection, that is to say, a harmony, which results
from all his perfections. When he displays what
we call his bounty, let us adore what we call his jus-
tice ; and when he displays what we call his justice,
let us adore what we call his goodness. Let us al-
low, that the exercise of one attribute is no way in-
jurious to another. If this idea be impressed upon our
minds, our faith will never be shaken, at least it will
never be destroyed by the vicissitudes of the world,
or by those of the church. Why ? Because we shall
be fully convinced, that the vicissitudes of both pro-
ceed from the same cause, I mean the immutability
of that God, who saith by the mouth of one of lus
prophets, /, the Lord, change not, Mai. iii. 6.

2L But, when I began this discourse, I besought
God, that by considering this subject, we might be
changed into the same image hy his Spirit, and this pe-
tition I address to him again for you. (iod hath
only one principle of his actions, that is, proportion,
order, fitness of things. Let love of order be the
principle of all your actions, my dear brethren, it
is the character of a Christian, and would to God it
w^ere the character cf all my hearers. A Christian
hath only one principle of action. We often see
him perform actions, which seem to liave no rela-
tion ; however, they all proceed from the same prin-
ciple. The same motive, that carries him to church,
engageth him to go to court ; he goes into the army
on the same principle, that induces him to visit an
hospital ; the motive, which engageth him to per-

180 The Uniformity of God in his Government.

form acts of repentance and mortification, inclines
him to make one in a party of pleasure ; because if
order, or fitness of things, requires him sometimes
to perform mortifying actions, it also requires him
at other times to take some recreation : because as
order requires him sometimes to visit the sick, it re-
quires him at other times to defend his country by
war ; because if order calls him sometimes to cJurch,
it calls him at other times to court ; and so of the
rest. In Scripture-style this disposition of mind is
called walking with God, setting the Lord always
before us, Gen. v. 24. Psal. xvi. 8. Glorious char-
acter of a Christian, always uniform, and like him-
self! He does nothing, if I may be allowed to speak
30, but arrange his actions differently, as his circum-
stances vary.

3. Finally, this idea of God is very proper to re-
gulate that of your future destiny. There is, as we
have been proving in this discourse, one principle of
order, that governs both the econoinies of time and
eternity. But, we have elsewhere observed, there
are two sorts of order ; there is an absolute and a
relative order. Relative order, or fitness, consid-
ered in itself, and independently on its relation to
another economy, is a real disorder. In virtue of
this relative order, we may live happily here a while
in the practice of sin : But, as this kind of order is
a violent state, it cannot be of long duration. If,
therefore, you would judge of your eternal destiny,
your judgment must be regulated not by an idea of
relative order, which will soon end: but by that of
real, absolute order, wiîich must have an eternal du-

The Uniformity of God in his Governmcni. 481

ration ; and in virtue of which vice must be punish-
ed with misery, and virtue must have a lecompence
of felicity.

Put these c[uestions sometimes to yourselves, and
let each ask ; What will my condition be in a state
of absolute fitness? I, who have devoted my whole
life to counteract the great desiojn of religion, to
misrepresent its nature, to check its progress, to en-
ervate its arguments, to subvert its dominion, sliall
I shine then as a star of the first magnitude, along
\\\\\\ them, who have turned many to righleousness,
or shall I partake of the punishment of the tempter
and his infamous legions? I who tremble at the
thought of giving any thing away, I, who enrich.
myself at the private expence of individuals, and at
the public expence of my country, at the expence
of my friends, and even of my children, shall I
share in a future state the felicity of that generous
society, which breathes benevolence only, and v. hicii
considers the happiness of others as its own ; of that
society, which is happy in the persons of all, who
participate their felicity ; or shall I share the misery
of those infernal societies, which seek j)leasure in
the miseries of others, and so become niutualiy self-
tormentors ?

Do we wish for a full assurance of a claitn to
eternal happiness ? l^et us then by our conduct foj ai
an inseparable relation betweeii our eternal felicily
and the invariable perfections of that God, who
changeth not ; let us spare no pains to an ive a I that
happy state ; let us address to God our most fervent
prayers to engage him to bless (he efTortS; wliich v.e

VOL. IIT. 01

482 The Xlniformily of God in his Government,

make to enjoy it ; and after we have seriously engag-
ed in this great work, let us fear nothing. The same
principle, which induced God to restore Isaac to
Abrahatn, to raise, as it were, that dear child by a
kind of resurrection from his father's knife; the same
principle, that engaged him to elevate David from
the condition of a simple shepherd to the rank of a
king ; let us say more, the same principle, which en-
gaged him to open the gales of heaven to the author
and Jinisher of our faith, Heb. xii. 2. after the con-
summation of the work, for which he came ; the
same principle will incline him to unfold the gates
of heaven to us, when we shall have finished the work
for which we were born. Our felicity will be found-
ed on the rock of ages ; it will be incorporated with
the essence of an unchangeable God ; we shall stand
fast in perilous times, and, when the world, the
whole world tumbles into ruins, we shall exclaim
v^ith the highest joy, My God! thou didst lay the
foundation of the earth, and the heavens are the work
of thy hands. They perish : but thou shall endure.
They all shall wax old like a garment : hut thou art
the same, and thy years shall have no end. The chil-
dren of thy servants shall continue; and their seed shall
he established before thee, Psal. cii. 24. &lc. God grant
this may be our happy lot ! To iiim be honour and
glorv for ever. Amen.

THE END OF THE THIRD VOLUME.

?M