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

■'--■i^fj^.

* "^

SERMONS

TRANSLATED FROM THE FRErfCH

OF

THE LATE REV. JAMES SAURm

VOL. VIL
JBY JOSEPH SUTCLIFFE-

SERMONS

TRANSLATED FROM THE ORIGINAL FRENCH

OF

THE LATE REV. JAMES SAURIN,

PASTOR OF THE FRENCH CHURCH AT THE HAGUE.

BY JOSEPH SUTCLIFFE.

VOLUME VIL

ON IMPORTANT SUBJECTS.

SECOND AMERICAN
FROM THE FIFTH LONDON EDITION.

SCHEjYECTADY :
PUBLISHED BY WILLIAM J, M'CARTEE,

E. & E. Jfosford— Printers— Mbamj^

1813.

PREFACE.

SaURIN's Sermons, one hundred and sixiy-eioht
in number, are comprised in twelve volumes. I
have read them with edification and delight. Actu-
ated by these sentiments, I doubted whether I could
better employ my leisure moments, than in preparing
an additional volume, to those already before thi-
En<2jlish reade'-.

The Three Discourses, on the Delay of Conver
sion, aie a masterly performance, and in general, a
model of pulpit eloquence. Tliey aie not less dis-
tinouished by variety and strength of argument, than
by pathos and unction : and they rise in excellence
as the reader proceeds. Hence, I fully concur in
opinion with Dupont, and the succeeding editors,
who have given the first place to these Discourses :
my sole surprise is, that they were not translated be-
fore. Whether they were reserved to ornament a
future volume, or wliether the addresses to the luire-
generate were deemed too severe and strong, I am
unable to determine. By a cloud of arguments de-
rived from reason, from revelation, and (Vom experi-
ence, our author certainly displays the full ctrusions
of his lieart, and in language unfettered by tlie fear
of man. The regular applications in the fust and
second Sermons, are executed in such a stvie of &u

Yl PREFACE.

perior merit, that I lament the deficiency of lan-
guage to convey his sentiments with adequate effect.

On the subject of warm and animated addresses to
wicked and unregenerate men, if I might be heard
by those who fill the sanctuary, I would venture to
say, that the general character of English Sermons,
is by far too mild and calm. On readmg the late
Dr. Enfield's English Preacher, and, finding on this
gentleman's tablet of honour, names which consti-
tute the glory of our national Church, I seem unwil-
ling to believe my senses, and ready to deny, that
Tillotson, Atterbury, Butler, Chandler, Coneybeare,
Seed, Sherlock, Waterland, and others could have
been so relaxed and unguarded, as to preach so many
Sermons equally acceptable to the orthodox and to
the Socinian reader. Those mild and afTable recom-
mendations of virtue and religion ; those gentle dis-
suasives from imfnorality and vice, have been found,
for a whole century, unproductive of effect. Henc;e,
all judicious men must admit the propriety of meet-
ing the awful vices of the present age, with remedies
more efficient and strong.

Our increase of population, our vast extent of
commerce, and the consequent influx of wealth and
luxury, have, to an alarming degree, biassed the na-
tional character towards dissipation, irreligion, and
vice. We see a croud of families rapidly advanced
to aliiuence, and dashing away in the circles of gay
and giddy life ; — we see profane theatres, assembly-
rooms, and watering-places crowded with people de-
voted to pleasure, and unacquainted with the duties
they owe to God ; — we see a metropolis, in which it

PREFACE. \n

is estimated, that not more than one adult out of fif-
teen, attends any place of divine worship. — Ought
not Ministers, so circumstanced, to take the alarm,
and to weep for the desolations of the sanctuary ?
If impiety and effeminacy were, confessedly, the
causes of the desolation of Greece and Rome, ought
we not to be peculiarly alarmed for our country ,
and, while our brave warriors are defending it
abroad, endeavour to heal at home the evils which
corrode the vitals ? Ought we not to adopt a mode
of preaching, like that which first subdued the ene-
mies of the cross ? If our former mode of preach-
ing have failed of effect ; if the usual arguments
from Scripture have no weight ; ought we not to
modify those arguments according to existing cir-
cum^ances, that, fighting the sinner on the ground
of reason, and maintaining the richts of God at the
bar of conscience, we may vanquish the infidelity of
his heart ? The wound must he opened before he will
welcome the Balm of Calvary, and be enraptured
with the glory and fulness of the gospel. Hence, I
a--" fully of opinion, that we ought to go back to the
purest models of preaching ; that, addressing the
ainner in the striking language of his own heart, we
may see our country reformed, and believers adorn-
ed with virtue and grace.

Eut, th<mgh our author be an eminent model in
addressing the unregenerate, he is by no means ex-
plicit and full, on the doctrines of the Spirit ; his ta-
lents were consequently defective in building up
believers, and edifying the Church. It is true, he is
orthodox and clear, as far as he goes ; and he fully

Till PREFACr.

admits Ibe Scripture lans^uage on the doctrine of asJ*
surance : but he restricts the grace to some highly
favoured souls, and seems to have no idea of its be-
ing the general privilege of the children of (lod.
Hence this doctrine, which especially abounds in
the New Testament, occupies only a diminutive place
in his vast course of Sermons. On this subject, in-
deed, he frankly confesses his fears of enthusiasm ;
and, to do him justice, it seems the only thing he
feared in the pulpit.

But, however prepossessing and laudable thig
caution may appear in the discussion of mysterious
truths, it by no means associates the ideas we have
of the Divine compassion, and the apprehensions
which awakened persons entertain on account of
their sins. Conscious of guilt, on the one hand ; and
assured, on the other, that the wages of sin is death,
mere evangelical arguments are inadequate to al-
lay their fears, and assuage their griefs. Nothing
will do, but a sense of pardon, sufficiently clear and
strong to counteract their sense of guih. Nothing
but the love of God shed abroad in the heart, can
disperse their grief and fear. Rom. v, 5. Luke
xxiv. 32. 1 John iv. 18. Nothing but the Spirit of
adoption can remove the spirit of bondage, by a di-
rect assurance that we are the children of God.
Rom. viii. 15, 16. Every awakened sinner needs,
as much as the inspired prophet, the peace which
passeth all understandmg, to compose his conscience ;
the Spirit of h.oliness to regenerate his heart ; the
Spirit of grace and supplication, to assist liim in
prayer ; the love of Christ which passcih knowledge,

PREFACE. IX

and the joy unspeakable and full of glory, to adopt
the language of praise and thanksgiving, wliich
seem to have been the general sentimcrits of the re-
generate in the acts of devotion. That is the u'ost
Satisfactory ground of assurance, when we liope to
enjoy the inheritance, because we have the earnest ;
and hope to dwell with God, because he already dwells
with us, adorning our piety with the correspondent
fruits of righteousness. Revelation and reason here
perfectly accord : Asky and ye shall receive ; seek,
and ye shall Jind. If ye being evily know how to give
good things to your children, how mvch more snail your
Father which is in heaven, give good things to them, that
ask him ? Hence, Saurin, on this subject, >sas by
far too ntracled in restricting his grace to a fev»r
highly fiwoured souls.

Further still, it is not enough for a Minister to beat
and overpower his audience with arguments ; it is
not enough that many of his hearers weep under the
word, and form good resolutions for the future ;
they must be assisted in devotion ; helped in aspira-
tions ; and encouraged to expect a blessing before
they depart from the house of God. — How is it, that
the good impressions made on our hearers so gene-
rally die away ; and that their devotion is but as the
morning cloud? After making just deductions for
the weakness and inconstancy of men ; after allow-
ing for the defects which business and company pro-
duce on the mind, the grand cause is, the not ex-
horting them to look for an instantaneous deliver-
ance by faith. In many parts of the Scriptures, and
especially in the Psalms, the suppliants came to the

VOL. Tir, 2

X PREFACE.

throne of grace, in the greatest trouble and distress,
and I hey went a\vay rejoicinc^. Now, these Psalms,
I take to be exact celebrations of what God did by
providence and arace for the worshippers. Hence
we should exhort all penitents to expect the like de-
liverance, God being ready to shine on all hearts the
moment repentance has prepared them for the re-
ception of his grace.

Some may here object, that many well-disposed
Christians, whose piety has been adorned witli be-
nevolence, liave never, on the subject of assurance,
been able to express themselves in the high and hea-
Tcnly language of inspired men ; and that they
Iiave doubted, whether the knonledgc of salvation hy
the nmhsion of sins, (Luke i. 77,) were attainable
in this life. — Perhaps, on enquiry, those well-dispo-
sed Christians, whose sincerity 1 revere, have sat
under a ministry, which scarely went so far on the
doctrines of the Spirit as Saurin. — ^Perhaps they
have souglit salvation, partly by their works, instead
of seeking it solely by faith in the merits or right-
eousness of Jesus Christ. Perhaps they have joined
appr 'aclics to the altars of God, with the amuse-
ments of the age ; and always been kept in arrears
in their reckonings with Heaven. Perhaps their re-
ligious connections have hindered, rather than fur-
thered, their religious attainments. If these sincere
Christians were properly assisted by experienced
people; if^sonie Aqiiila and Priscilla were to ex-
jiound unto them the way of God more perfectly, (Acts
3(viii. 26,) they would soon emerge out of darkness
into marvellous light; they could not long survey the

PREFACE. Xi

iiislory of the Redeemer's passion, wlUiout loving
him again ; they could not review his victories with-
out encouragement; they could not contemplate the
effusions of his grace, without a participation of his
comfort. They would soon receive,

" What nothing earthly gives, or can destroy,

" The soul's calm sunshine, and the heartfelt joy."

Another defect of our author, (if my opinion be
correct is, that he sometimes aims at oratorical
strokes, and indulges in argument and language not
readily comprehended by the better instructed
among the poor. Tliis should caution others. True
eloquence is the voice of nature, so rich in thought,
so abundant in motives, and happy in expression, as
to supersede redundant and meretricious ornajnent.
It unfolds the treasures of knowledge, displays the
amiableness of virtue, and unveils the deformity of
vice, with the utmost simplicity and ease. It cap-
tivates the mind, and sways the passions of an audi-
ence in addresses apparently destitute of study or
art : art, indeed, can never attain it ; it is the soul
of a preacher speaking to the lieart of his hearers.
However, Saurin ought to have an indulgence which
scarcely any other can claim. He addressed at the
Hague, an audience of two thousand persons, com-
posed of courtiers, of magistrates, of merchants^
and strangers, who were driven by persecution from
every part of France. Hence, it became him to
speak with dignity appropriate to his situation.
And if, in point of pure eloquence, he was a single

Xn PREFACE.

shade below Masillon, he has far exceeded hi in ay
a divine.

With re2;ard to the peculiar opinions of the re-
lifjious deriotninations, this venerable Minister dis-
covered superior knowledge, and admirable mode-
ration. Commissioned to preach the gospel to eve-
rv creature, he magnifies the love of God to man;
an i ciiarges tlie sinner with being the sole cause
of iiis own destruction. [Sermon, Hosea xiii. 9.]
Thoui^h he asserts the perseverance of the saints, it
is, nevertheless, with such restrictions as tend to
avoid disgusting persons of opposite sentiments,
i\gainst Antinomianism, so dangerous to salvation,
he is Jref^iendously severe: and it were to be wish-
ed that the supporters of these opinions would profit
by his argiinjpnts. It is much safer to direct our
efiorts, that our hearers may resemble the God they
"Worship, than trust to a mere code of religious opin-
ions dissonant to a multitude of Scriptures.

May Heaven bless to the reader this additional
mile to tit' store of public knowledge, and make it
advantageous lo his best interests, and eternal joy !

JOSEPH SUTCLIFFE.

Halifax, Nov. 21, 1805.

CONTENTS

OF THE

SEVENTH VOLUME,

SERMON I.

On the Delay of Conversion,
Isaiah Iv. 6.

SERMON II.

On the Delay of Conversion.
Isaiah Iv. 6.

SERMON III.

On the Delay of Conversion.
Isaiah Iv. 6.

SERMON IV.

On Perseverance.

Hebrews xii. 1.

Page 17

59

95

139

Page 167

SIV CONTENTS.

SERMON y.

On the Example of the Saints.
Hebrews xii. 1.

SERMON VL

On the Example of the Saints.

Hebrews xii. 1.

195

SERMON VII.

St. Paul's Discourse before Felix and Drusilla,

Acts xxiy. 24, 25.

227

SERMON VIII.

On the Covenant of God with the Israelites.

Deuteronomy xxix. 10 — 19,

261

SERMON IX.

On the Seal of the Covenant.

2 CoR. i. 21, 22.

t>8T

CONTENTS. XV

SERMON X.

On the Family of Jesus Christ.

Matthew xii. 46 — 50.

Page 313

SERMON XI.

On St. Peter's Denial of his Master.

Matt. xxvi. 69, &c. Luke xxii. 61, &c.

339

SERMON XII.

On the Nature of the unpardonable Sin.

Hebrews Ti. 4, 5, 6.

369

SERMON I.

On the Delay of Conversion.

>®.

Isaiah Iv. 6.

Seek ye the Lord while he may he founds call ye upon
him ivhile he is near,

1 HAT is a sinoular oath, recorded in the tenth
chapter of the Revelatif^^n. St. John saw an ar^p] ;
an ancrel clothed with a cloud; a rainbow encircled his
head, his countenance was as the sun, and his feet as
pillars of fire. He stood on the earth and the sea. He
stvare by him. that lireth for ever and ever, that there
shoidd be time no longer. By this oath, if we may
credit some critics, the ansjel announces to the Jews,
that their measure was full, that their days of visita-
tion were expired, and (hat God was about to com-
plete, by ahandoninor them to the licentious armies
of the Emperor Adrian, the vengeance he had al-
ready begun by Titus and Vespasian.

We will not dispute this particular notion, but con-
sider the oath in a more extended view. This angel
stands upon the earth and the sea ; he speaks to all
the inhabitants of the world; he lifts his voice, my
brethren, and teaches a most awful, but most impor-
tant truth of religion and morality, that the mercy of
God, so infinitely diversified, has, however, its re-
strictions and bounds. It is infinite, for it embraces

VOL. TII, 3

18 On the Delay of Conversion.

all mankind. It makes no distinction between the
Jew and the Greek, the Barharian and the Scythian.
It pardons insults the most notorious, crimes the most
provoking ; and, extricating the sinner from the abyss
of misery, opens to him the way to supreme felicity.
But it is limited. When the sinner becomes obsti-
nate, when he long resists, ^hen he defers conver-
sion, God shuts up the bowels of liis compassion, and
rejects the prayer of those who are hardened against
his voice.

From this awful principle, Isaiah deduces the doc-
trine which constitutes the subject of our text. Seek
ye the Lord ivhile he may he found, call ye upon him
while he is near. Dispensing with minuteness of
method, we sliall not stop to define the terms. Seek
ye the Lord, and call ye upon him. Whatever mis-
takes we may be liable to make on this head, and
however disposed we may be to confound the ap-
pearance of conversion with conversion itself, this, it
must be acknowledged, is not the most destructive.
We propose to-day to investigate the true cause, to
sound the depths of our depravity, to dissipate, if
possible, the ilhisive charm which destroys so many
of the Christian world, and of which Satan so suc-
cessfully avails himself for tljeir seduction. This
delusion, this charm, I appeal to your consciences,
consists of I know not what, confused ideas we have
formed of the divine mercy, fiuctuating purposes of
conversion on the brink of futurity, and chimerical
confidence of success whenever we shall enter on the
work.

On the Delay of Conversion. 19

On the delay of conversion, we shall make a series
of reflections, derived from three sources. — From
inan ; — from the scriplures ; — and from experience.
We shall have recourse in order to religion, history,
and experience, to make us sensible of the dangerous
consequences of deferring the work. In the first
place, we shall endeavour to prove from our own
constitution, that it is difficult, not to say impossible,
to be converted after having wasted life in vice. We
shall secondly demonstrate that Revelation perfect-
ly accords with nature on this head ; and that what-
ever the Bible has taught concerning the efficacy of
grace, the supernatural aids of the Spirit, and the
extent of merry, favour in no respect the delay of
conversion. — Thirdly, we shall endeavour to con-
firm tlie doctrines of reason and revelation, by daily
observations on those v.ho defer the change. These
reflections would undoubtedly produce a better ef-
fect delivered at once than divided, and I would wish
to dismiss the hearer convinced, persuaded, and over-
powered v.ith the mass of argument ; but we must
proportion the discourse to tiie attention of the au-
dic^nce, and to our own weakness. We design three
discourses on this subject, and shall confine ourselves
to-day to the first head.

Seek ye the Lord tvhile he may he found, call ye up-
on him while he is near. On this subject, to be
discussed in order, shall our voice resound for the
present imur ; if Providence permit us to ascend this
pulpit once more, it shall be resumed; if we ascend
it t!ie third time, we will still cry, Seek ye the Lord
7vhile he may be found, call ye upon hijn while he /?

20 On the Uelay of Conversion.

near. If a Chrislian minisler ought to be heard with
attention, if deference ought to be paid to his doc-
trine, may this charge change tlie face of this church !
May the scales fall from our eyes! and may the
spiritually blind recover their sight !

Our mind, prevented by passion and prejudice, re-
quires divine assistance in its ordinary reflections ;
but attacking the sinner in his cliief fort and last re-
treat, I do need thy invincible power, O my God,
and 1 expect every aid from thy support.

I. Our own constitution shall supply us to-day
with arguments on the delay of conversion. It is
clear that we carry in oiu' own breast principles
which render conversion difficult, and I may add, im-
possible, if deferred to a certain period. To com-
prehend this, form in your mind an adequate idea of
conversion, and fully admit, that the soul, in order
to possess this state of grace, must acquire two es-
sential dispositions ; it must be illuminated ; it must
be sanctified. It must understand the truths of re-
ligion, and conform to its precepts.

First. You cannot become regenerate unless you
linow the truths cf religion. Not that we would
preach the gospel to you as a discipline having no
object but the exercise of speculation. We neither
wish to make the Christian a philosopher, nor to en-
cumber his mind with a thousand questions agitated
in the schools. Much less would we elevate salva-
tion above tlie co;nprehension of persons of common
understanding ; who, being incapable of abstruse
thought, would be cut off from the divine favour, if
this change required profound reflection, and refin-

On the Delay of Conversion. 21

ed investigation. It cannot, however, be disputed,
that every man should be instructed according to
his situation in life, and according to the capacity
he has received from heaven. In a word, a Chris-
tian ought to be a Christian, not because he has been
educated in the principles of Christianity transmitted
by his fatliers, but because those principles came
from God.

To have contrary dispositions, to follow a religion
from obstinacy, or prejudice, is equally to renounce
the dignity of a man, a Christian and a Protestant:
— The dignity of a man, who, endowed with intelli-
gence, should never decide on important subjects
without consulting his understanding, given to guide
and conduct him : — The dignity of a Clu'istian ; for
the gospel ^eveals a God who may be known, John
iv. 22; it requires us to prove all things, and to hold
fast that which is good, 1 Tiiess. v. 21. — The dio--
nity of a Protestant: for it is the foundation and dis-
tinguishing article of the Reformation, that submis-
sion to human creeds is a bondage unworthy of him
Avhom the Son has made free. Inquiry, knowledge,
and investigation are the leading points of religion,
and the first paths, so to speak, by which we are to
seek the Lord.

The second disposition is sanctification. The
truths proposed in scripture for examination and be-
lief, are not presented to excite vain speculation, or
gratify curiosity. They are truths designed to pro-
duce a divine influence on the heart and life. He
that sailh, I know him, and keepclh not his command-
ments^ is a liar. Jf you know these things, happy are

22 On the Dtlay of Conversion,

you, if you do them. Pure religion and unde/iled he-
fore God and the Father, is this, to visit the fatherless
and the nidons in their ajftiction, 1 John ii. 4. J(^lin
xiii. 17. James i. 27. When we speak of Chrisliaa
obedience, we do not mean some transient. ac«:: of
devotion ; we mean a submission proceeding; from a
source of holiness, which, however mixed With im-
perfection in its efforts, piety is always the predomi-
nant disposition of the heart, and virtue triumph-
ant over vice.

These two points bein<i; indisputably established,
we may prove, I am confident, from our own con-
stitution, that a tardy conversion ought always to be
suspected ; and that, by deferring the work, we risk
the forfeiture of tlie grace. — Follow us in these ar-
guments.

This is true, first, with regard to the light essential
to conversion. Here, my brethren, it were to have
been wished, that each of you had studied the hu-
man constitution ; that you had attentively consid-
tr^red the mode in which the soul and body are unit-
ed, tlie close ties which subsist between the intelli-
gence that tliinks within, and the body to which it
is united. We are not pure spirit, the soul is a lodg-
er in matter, and on the temperature of this matter
depends the success of our researches after truth, and
consequently after religion.

Now, my brethren, every period and age of life is
not alike proper for disposing the body to this iiap^
py temperature, vdiicli leaves the soul at liberty
for reflection and thought. The powers of the brain
fall wilh ycars; the ^^iensts become dull, the spirits

On the Delay of Conccr>sion» 23

evaporate, the memory weakens, the blood cliills irj
the vf ins, and a cloud of darkness envelopes all the
fa'julties. Henre the drowsiness of aged people ;
lience the difficuHy of receivinj^ new impressions ;
bence the return of ancient objects ; hence the obsti-
nacy in their sentiments ; hence the almost univers-
al d'^fect of kn'>vv ledge and comprehension ; wlicreas
people less advanced in age have usually an easy
mind, a retentive memory, a happy conception, and
a teachable temper. If we, therefore, defer the ac-
cpiisilion of religious knowledge till age has chilled
the blood, obscured the understanding, enfeebled the
memory, and confirmed prejudice and obstinacy, it
is p.lmost impossible to be in a situation to acquire
that information witliout which our religion can nei-
ther be agreeable to God, afford us solid consola-
tion in afHiclion, nor motive sufficient against tempt-
ation.

If this reflection do not strike you with sufKcient
force, follow man in the succeedin'>; agps of life. The
love of pleasure predominates in liis early years, ?nid
the dissipations of the world allure him from the study
of religion. The sentiments of conscience are heard,
however, notwithstanding the tumuli of a thousand
passions : ilsey suggest, that, in order to peace of con-
science, he unist eitl'er be religious, or persuade him-
self that religion is altogether a phantom. What
does a man do in this situation ? He becomes either
incredulous or superstitious. Fie believes without
exannnati'pn and discussion, that he has been educated
in the boson of truth ; that the religion of his fathers
is, the only one which can be good ; or rather he re-

21 On the Delay of Conversion.

gaids religion only on the side of those difficulties
which infidels oppose, and employs all his strenojth of
intellect to aui^inent those difficulties, and to evade
their evidence. Thus he dismisses relio;ion to escape
his conscience, and becomes an obstinate atheist to
be calm in crin)es. Thus he wastes his youth, time
flies, years accumulate, notions become stronsj ; im-
pressions fixed in the brain ; and the brain gradual-
ly loses that suppleness of which we shall now speak.

A period arrives in which these passions seem to
die ; and as they were the sole cause of rendering that
man superstitious, or incredulous, it seems that in-
credulity and superstition would vanish with the
tiie passions. Wishful to profit by the circumstance ;
we endeavor to dissipate the illusion ; we summons
the man to go back to the first source of his errors ;
we talk ; we prove ; we reason ; but all is unavail-
ing care ; as it commonly happens that the aged talk
of fortner times, and recollect the facts which struck
them in their youth, Avhile present occurrences leave
no trace on the memory, so the old ideas continually
run in tiieir mind.

Let us further remark, that the soul not only loses
with time the facility of discerning error from truth,
but after having for a considerable time habituated
itself to converse solely with sensible objects, it is al-
most impossible to attach it to any other. See that
man v/iio has for a course of years been employed
in auditing accounts, in examining the nature of
trade, the capacity of his companions, the fidelity of
his correspondents : propose to him, for instance, the
solution of a problem, dcsinj him to investigate the

On the Delay of Conversion. 25

tauseof a phenomenon, the foundation of a system,
and you require an hnpossibility. The mind, how-
ever, of this man, who finds these subjects so diffi-
cult, and the mind of the philosopher who investi-
gates them with ease, are formed much in the same
way. All the difference between them is, that the
latter has accustomed himself to the contemplation
of mental objects, whereas the other has voluntarily
debased himself to sordid pursuits, degraded his un-
derstanding, and enslaved it to sensible objects. Af-
ter having passed our life in this sort of business,
without allowing time for reflection, religion becomes
an abyss ; the clearest truth, mysterious ; the slight-
est study, fatigue ; and, when we would fix our
thoughts, they are captivated with involuntary devi-
ations.

In a word, the final inconvenience which results
from deferring the study of religion, is a distraction
and dissipation proceeding from the object which
prepossesses the mind. The various scenes of life,
presented to the eye, make a strong impression on
the soul ; and the ideas will obtrude even when we
would divert the attention. Hence distinguished
employments, eminent situations, and professions
which require intense application, are not commonly
the most compatible with salvation. Not only be-
cause they rob us, while actually employed, of the
time we should devote to God, but because they
pursue us in defiance of our efforts. We come
to the Lord's house with our bullocks, with our doves,
with our projects, with our ships, with our bills of
exchange, with our titles, with our equipage, as those

VOL. VII, 4

26 On the Delay of Conversion.

profane Jews whom Jesus Christ once chased from
the temple in Jerusalem. There is no need to be a
philosopher to perceive the force of this tiuth; it
requires no evidence but the history of your own
life. How often, when retired to the closet to ex-
amine your conscience, has worldly speculation in-
terrupted the duty ! How often, when prostrated in
the presence of God, has this heart, which you came
to ofTer him, robbed you of your devotion by pur-
suing earthly objects ! How often, when engat^ed in
sacrificing to the Lord a sacrifice of repentance, has
a thousand flights of birds annoyed the sacred ser-
vice ! Evident proof of the truth we advance ! Eve-
ry day we see t ew objects; these objects leave ideas ;
these ideas recur ; and the contracted soul, unable to
attend to the ideas it already possesses, and to those
it would acquire, becomes incapable of religious in-
vestigation. Happy is the man descended froin en-
lightened parents, and instructed like Timothy in the
Holy Scriptures from his infancy ! Having conse-
crated his early life to the study of truth, he has on-
ly, in a dying and retiring age, to collect the conso-
lations of a religion magnificent in its promises, and
incontestible in its proofs.

Hence we conclude, with regard to the speculative
part of salvation, that our conversion becomes the
more difficult in proportion as it is deferred. We
conclude, with regard to the light of faith, that we
must seek the Lord while he may he found., and call
upon him while he is near. We must study religion
while aided by a recollected mind, and an easy con-
ception. We must, while young, elevate the heart

On the Delay of Conversion. 27

above sensible objects, and fill the soul with sacred
truths before the world has engrossed its capacity.

This truth is susceptible of a yet clearer demon-
stration, when we consider religion with regard to
practice. And as the subject turns on principles to
which we usually pay but slight attention, we are
especially obliged to request, if you would edify by
this discourse, that you would hear attentively. There
are subjects less connected, which may be compre-
hended, notwithstanding a momentary absence of
the mind, but this requires constant application, as
we lose the whole, by neglecting the smallest part.

Remember, in the fust place, what we have alrea-
dy affirmed, that in order to true conversion, it is not
sufficient to evidence some partial acts of love to
God : the principle must be so profound and perma-
nent, that love shall ever be the predominant dis-
position of the heart. We should not apprehend that
any of you would dispute this assertion, if we should
content ourselves with pressing it in a vague and
general way ; and if we had no design to draw con-
clusions directly opposite to the notions of many,
and to the practice of most. But at the close of this
di=:course, unable to evade the consequences which
follow the principle, we are strongly persuaded, you
will renew the attack on the principle itself, and de-
ny that to which you have already assented. Hence
we ought not to proceed before we are agreed what
we ought to believe upon this head. We ask you,
brethren, Whether you believe it requisite to love
God in order to salvation ? We can scarcely think
that any of our audience will answer in the negative;,

28 On the Delay of Conversion.

at least we should fear to speak with much more con-
fidence on this point, and on the necessity of acquir-
ing instruction in order to conversion, than to super-
cede tiie obliiijation of lovinii; God, because it would
derogate from the dignity of man, who is obliged td
love his benefactor ; from the dignity of a Christian,
educated under a covenant which denounces anathe-
mas against those who love not the Lord Jesus ; from
the dignity of a Protestant, who cannot be ignorant
how all the divines of our communion have exclaim-
ed against the doctrine of Rome on the subject of
penance.

Recollect, therefore, my brethren, that we are
agreed upon this point; recollect in the subsequent
parts of this discourse, that, in order to conversion,
we must have a radical and habitual love to God.
Tins principle being allowed, all that we have to say
against the delay of conversion becomes self esta-
blished. The whole question is reduced to this ; if
in a dying hour, if at the extremity of life, if in a
short and fleeting moment, you can acquire this habit
of divine love, which we have all agreed is necessa-
ry to salvation ; if it can be acquired in one moment,
then we will preach no more against delay : you act
with propriety. Put off, defer, procrastinate even
to the last moment, and by an extraordinary pre-
caution, never begin to seek the pleasures of
piety till you are abandoned by the pleasures
of the world, and satiated by its infamous de-
lights. But if time, labour, and will, are requir-r
^d to form this genuine source of love to God,
the necessity of which we have already proved.

On the Delay of Conversion. 29

you should frankly acknowledsje the folly of post-
poning so important a work for a sinojle moment ;
that it is the extreme of madness to defer the task
to a dyino; hour; and that the prophet cannot too
hii]jhly exalt his voice, cryinoj to all wlio regard their
salvation, Seek ye the Lord while he may he found ;
call ye upon him nhile he is near.

This being allowed, we shall establish, on two prin-
ciples, all that we have to advance upon this subject.
First, VYe cannot acquire any habit without perform-
ing the correspondent actions. Language, for in-
stance, is a thing extremely complex. To speak,
requires a thousand muscular motions of the body, a
thousand movements form the word, and a thousand
soimds the articulation. All these at first are ex-
tremely difficult ; they appear quite impossible.
There is but one way to succeed, that is, to persevere
in plying the strings, articulating the sounds, and pro-
ducing the movements; then what was at first im-
possible becomes surmountable, and what becomes
surmountable is made easy, and what is easy becomes
natural: we speak with such an inconceivable facili-
ty as would be incredible, were it not confirmed by
experience. The spirits flow to the parts destined
for these operations, the channels open, ihe. difficul-
ties recede, the volitions are accomplished : just as
a stream, whose waters are turned by the strength
of hand and aid of engines, falls by its own weight
to places where it could not have been carried but
by vast fatigue.

Secondly, When a habit is once rooted, it becomes
difficult or impossible to correct it, in proportion as
it is confirmed. We see in the human body, that a

30 On the t)elay of Conversion.

man, by distraction or indolence, may suffer his per-
son to degenerate to a wretched situation : if he con-
tinue, his \vretchedness increases; the body lakes its
mould; what was a negligence, becomes a necessi-
ty ; what was a want of attention, becomes a natural
and an insurmountable imperfection. Let us apply
these principles to our subject, and avail ourselves
of their force to dissipate, if possible, the mistakes
of mankind concerning tfieir conversation and their
virtues. Habits of the mind are formed as habits of
the body ; the former become as incorrigible as the
latter.

First, then, as in the acquisition of a corporeal
habit, we must perform the correspondent actions, so
in forming the habits of religion, of love, humility,
patience, charily, we must habituate ourselves to the
duties of patience, humility, and love. We never
acquire these virtues but by devotion to their influ-
ence : it is not sulficient to be sincere in wishes to
attain them ; it is not sufficient to form a sudden re-
solution ; we must return to the charge, and by the
continued recurrence of actions pursued and repeat-
ed, acquire such a source of holiness as may justify
us in saying, that such a man is humble, patient,
charitable, and full of divine love. Have you never
attended those powerful and pathetic sermons, which
forced conviction on the most obdurate hearts?
Have you never seen those pale, trembling, and
weeping assemblies ? Have you never seen the hear-
ers affected, alarmed, and resolved to reform their
lives ? And have you never been surprised to see,
after a short interval, each return to those vices he

On the Delay of Conversion. 31

reviewed with horror, and neglect those virtues
which appeared to him so amiable? Whence pro-
ceeded so sudden a change ? What occasioned a
scene, which apparently contradicts every notion
we have formed of the human mind ? Behold it
here. This piety, this devotion, those tears pro-
ceeded from an extraneous cause, and not from a
habit formed by a course of actions, and a fund
acquired by labour and diligence. The cause ceas-
ing, the effects subside, the preacher is silent, and
the devotion is closed. W'hereasthe actions of life,
proceeding from a source of worldly affections in-
cessantly return, just as a torrent, obstructed by the
raising of a bank, lakes an irregular course,and rush-
es forth with impetuosity whenever the bank is re-
moved.

Further, we must not only engage in the offices of
piety to form the habit, but they must be frequent ;
just as we repeat acts of vice to form a vicious habit.
The reason is this, my brethren, and can you be ig-
norant? Who does not feel it in his own breast ? I
carry it in my own wicked heart; I know it by the
sad tests of sentiment and experience. The reason
is obvious ; habits of vice are found conformable to
to our natural propensity ; they are found already
formed within, in the germ of corruption which we
bring into the world. We are shapen in iniquiti/, and
conceived in sin, Psalm li. 7. We make a rapid pro-
gress in the career of vice. We arrive without diffi-
culty at perfection in the works of darkness. The
pupil in a short course becomes a master in the
school of the world and of the devil ; and it is Bot

32 On the Delai/ of Conversion.

at all surprising, Ibal a man should at once become
luxurious, covetous, and implacable, because he car-
ries in his own breast the principles of all these vices.

But the habits of holiness are directly opposed to
our constitution. They obstruct all its propensities,
and offer, ii I may so speak, violence to nature.
When we wish lo become converts, we assume a
double task ; we must demolish, we must build ; we
must demolish corruption, before we can erect the
edifice of grace. We must, like tliose Jews who rais-
ed the walls of Jerusalem, work with the sword in
one hand and the instrument in the other ; Neh. iv. 17.
equally assiduous to produce that which is not, as to
destroy that which already exists.

Such is the way, and the only way, by which we
can expect the establisliment of grace in the heart ;
it is by unremitting labour, by perseverence in duty,
and by perpetual vigilance. Now, who is tliere
among you that does not perceive the folly of those
who procrastinate their conversion ? who imagine
that a word from a minister, a prospect of death, a
sudden resolution, can instantaneously produce per-
fection of virtue ? O wretched philosophy ! extrava-
gant presumption ! idle reverie, that overturns the
■whole system of original corruption, and the mechan-
ism of the human frame. I should as soon expect to
find a man, who could play skilfully on an instru-
ment without having acquired the art by practice
and application ; I should as soon expect to find a
man, who could speak a language without having
studied the words, and surmounted the fatigue and
difficulty of pronunciation. The speech of the one

On the Delay of Chnversiorii 3^

Would be a barbarous su])ject of derision, and iinin^
telli2;ible ; and the notes oftlie other would be dis-
cords destitute of softness and harmony. Such is the
absurdity of the man who would become pious, pa-
tient, humble, and charitable in one moment, by a
simple wish of the soul, without acquiring those
Tirtues by assiduity and care. All the acts of piety
which you see him perform, are but emotions pro-
ceeding from a heart touched indeed, but not con-
verted. His devotion is a rash zeal, which would
usurp the kingdom of heaven, rather than take it by
violence. His confession is an avowal extorted by
anguish suddenly inflicted by the Almighty, and by
remorse of conscience, rather than sacred contrition
of heart. His charity is extorted by the fear of
death, and tlie horror of hell. Dissipate these fears^^
calm that anguish, appease these terrors, and you
will see no more zeal, no more charity, no more
tears; his heart habituated to vice, will resume its
course. This is the consequence of our first princi-
ple ; we shall next examine the result of the second*
We said, that when a habit is once rooted, it be-
comes difficult to surmount it, and altogetlier unsur-
mountable, when suffered to assume too great an as-
cendancy. This principle suggests a new reflection
on the sinner's conduct who delays his conversion ^
a very important reflection, which we would wish to
impress on the minds of our audience. In the early
course of vice, we sin with a power by which we
could abstain, were we to use violence; hence we
flatter ourselves, that w^e shall preserve that power
and be able to eradicate vice from the heart when-

VOL. VIL 5

34 On the Delay of Conversion,

soever we shall form the resolution. Wretched phi-
losophy still ; another illusion of self-attachment,
a new charm of which the devil avails himself for
our destruction. Because, when we have long con-
tinued in sin, when we are advanced in age, when
reformation has been delayed for a long course of
years, vice assumes the sovereignty, and we are no
longer our own masters.

You intimate a wish to be converted; and when
do you mean to enter on the work ? To-morrow,
witliout further delay. And are you not very ah-
suid in deferring till to-morrow, when you may be-
gin to-day? But you slirink on seeing what labour
it wilt cost, what difficulties must be surmounted,
what victories must be obtained over yourselvcF,
From this change you divert your eyes : to-day you
still wish to follow your course, to abandon your
heart to sensible objects, to follow your passions,
and gratify your concupiscence. But to-morrow
you intimate a wish of recalling your thoughts, of
citing your wicked propensities before the bar of
God, and pronouncing their sentence. O sophism
of self-esteem! carrying with it its own refutation.
For if this wicked propensity, strengthened to a cer-
tain point, appears invincible to-day, how shall it be
otherwise to-morrow, when to the actions of this day
you shall have added those of another? If this sole
idea, if this single thought of labour, induce you to
defer to-day, what is to support you to-morrow un
der the same labour? Further, there follows a con-
sequence from these reflections, which may appear
unheard of to those, who are accustomed to examine

On the Delay of Conversion, 35

the result of a principle ; but which may perhaps
convince those who know how to use their reason,
and have some knowledge of human nature. It
seems to me, that, since habits are formed by actions,
when those habits are continued to an asje in vhich
the brain acquires a certain consistency, correction
serves merely to interrupt the actions already estab-
lished.

It would be sufiicient in early life, wliile the brain
is yet flexible, and induced by its own texture to
lose impressions as readily as it acquired them ; at
this age, I say, to quit the action would be sufficient
to reform the habit. But when the brain has acquir-
ed the degree of consistency already mentioned, the
simple suspension of the act is not sufficient to re-
form the habit ; because by its texture it is disposed
to continue the same, and to retain the iiupressions
it has received.

Hence, when a man has lived some time in vice, to
quit it is not a sufficient reform ; for him there is but
one remedy, that is, to perform actions opposite to
those which had formed the habit. Suppose, for in-
stance, that a man shall have lived in avarice for
twenty years, and l)een guilty often acts of extortion
every day. Suppose he shall afterwards have a de-
sire to reform; that he shall devote ten years to the
work ; that he shall every day do ten acts of charity
opposite to those of his avarice ; these ten years (con-
sidering the case here according to the course of na-
ture only, for we allow interior and supernatural aids
in the conversion of a sinner, as we shall pre ve in the
subsequent discourses,) would they be sufficient per-

36 Oil the Delay of Conversion.

fectly to eradicate covetousness from iliis man? It
seems contrary to the most received maxims. You
Lave heard ttiat habits confirmed to a ceilain degree,
?ind continued to a certain aoe, are never reformed but
by the same number of opposite actions. The ctiarac-
ter before us, has lived twenty years in the practice
of avarice, and but ten in t lie exercise of charity, and
doincr only ten acts of benevolence daily during that
period ; lie is then arrived at an age in which lie has
lost the facility of receiving new impressions. We
cannot therefore, 1 think, affirm that those ten years
3re adequate perfectly to eradicate the vice from his
heart. After all, sinners, you still continue in those
liabits, aged in crimes, heaping one bad deed upon
another, and flattering yourselves to reform, by a
wish, by a glance, by a tear, without difficulty or
conflict, habits the most inveterate. Such are the
reflections suggested by a knowledge of the hu nan
frame With regard to the delay of conversion. 'Yo
this you will oppose various objections wiiich it is of
irnportance to resolve.

You will say, that our principles are contradicted
by experience; that we daily see persons, who have
long indulged a vicious habit, and who have re-
pounced it at once with repeating the opposite acts
!of virtue. The fact is possible, it is indeed undenia-
ble. It occurs in five cases, which when fully exam-
ined, will be found not at all to invalidate what has
already been established.

1. A man possessing the free use of his fiiculties,
jnay hy an effort of reflection extricate himself iiom
^ yiclous habit, I allow ; but we have superseded the

On the Delay of Conversion. 37

objection by a case apparently applicable. We have
cautiously anticipated, and often resumed the solu-
tion. We speak of tliose only, who have attained an
advanced a^^e, and have lost tiie facility of acquiiin<5
new dispositions. Have you ever seen persons of
sixty or seventy years of a^e renounce their avarice,
tlieir pride, a favourite passion, or a family preju-
dice ?

2. A man placed in a desponding situation, and
under an extraordinary stroke of Providence, will
instantly reform a habit, I grant ; but that does not
destroy our principles. ^^ e liave not included in our
reflections those extraordinary visitations which Prov-
idence may employ to subdue tiie sinner. When we
said that the reformation of a vicious habit would
require a number of acts which have some proportion
to those which formed it, we supposed an equality of
impressions in those actions, and that each action
would be equal to that we wished to destroy.

3. A man may suddenly reform a habit on the re»
ception of new ideas, and on liearing some truths of
which he was ignorant before, I also acknowledge ;
but this proves nothing to the point. We speak of a
man born in tlie bosom of the church, educated in the
principles of Ciiristianity, and who lias reflected a
thousand and a thousand times on the truths of reli-
gion ; and on whom we have pressed a thousand and
a tliousand times the motives of repentance ana re-
generation; but, being now hardened, he can hear
nothing new on those subjects.

4. A man may, I allow, on the decay of his facul-
f je.?^ suddenly reform a bad habit ; but what has this

3^ On the Delay of Conversion.

to do with the renovation wbieh God requires? In
this case, the effect of sin vanishes away, but I he prin-
ciple remains. A particular act of the bad habit is
ceded to weakness and necessity, but the source still
subsists, and wholly predominates in the man.
. 5. In fine, a man whose life has been a continued
%Tarfare between vice and virtue ; but with whom vice
for the most part has had the ascendancy over virtue,
may oblain in hislasl sickness, the grace of real con-
version. There is, however, something doubtful in
the case ; conversion on a deatli-bed being difficult or
impossible; because between one unconverted man
andanother there is often a vast difference ; the one,
if I n(ay so speak, is within a step of Ihe grave, but the
other has a vast course to run. The former has sub-
dued his h bils, has already made a progress, not
indeed so far as to attain, but so far as to approach
a state of regeneration : Ihis man may, perhaps, be
changed in a moment : but how can he, who lias al-
ready wasted life in ignorance and vice, effectuate so
great a change in a few days, or a few liours ? \Te
have therefore proved that tlie iirst objection is des-
titute of force.

You yAW, however, propose a second : you will
say, that this principle proves too «)uch, that if we
cannot i)e saved williout a fund and habit of holiness,
and if this iiabit cannot be acquhed without perseve-
rence in duty, we exclude from salvation those deep-
ly contrite sinners who having wasted life in vice,
have now not sufficient time to form a counterpoise
to the force of their criminal iiablts.

On the Delay of Conversion, 39

This difficulty naturally occurs ; but tlie solution
we shall ^ive does not so properly accord with this
discourf^e ; it shall he better answered in the exer-
cises which shall follow, when we shall draw our ar-
ojuments from the Scriptures. We shall then affirm
that when a sinnner groans under the burden of his
corruption, and sincerely desires conTersion, God
affords his aid, and gives him supernatural power to
vanquish his sinful propensities. But we will prove,
at the same time, that those aids are so very far from
countenancinofthe delay of cr-nversion, that no consi-
deration can be more intimidatinoj to him who pre-
sumes on such a conduct. For, my brethren, our
divinity and morality give each other the hand, the
one is established upon the other. There is a wise
medium between Iteresy, and I know not what ab-
surd and exti avao;ant orthodoxy ; and as it is a bad
maxim to establish the precepts, and renounce the
doctrines of Jesus Christ, so it is equally pernicious
to make a breach in his precepts, to confirm his doc-
trines.

The aids of the Holy Spirit, and a consciousness
of our own weakness, are the most powerful motives
whicli can prompt us to labour for conversion with-
out delay. If conversion, atler a life of vice, depend-
ed on yourselves, if your heart were in your own
power, if you had sufficient command to sanctify
yourselves at pleasure, then you would have some
reason for flattery in this delay. Eut your conver-
sion cannot be effectuated without an extraneous
cause, without the aids of the Spirit of God ; aids he
will probably withhold, after you shall have despis-

40 On the Delay of Conversion.

ed his 2;iace, and insidted it with obstinacy and nia-
lice. On this head therefore, you can form no rea-
sonable [lopp.

Yon will draw a third objection from what we have
already allowed, that a sf veie affliction may sudden-
ly transform the hea t. To this principle, we shall
i^rant that the prospect of approachin"' death may
mnke an impression tt) deceive the sinner : that the
veil of corruption raised at the close of life, may in-
duce a man to yield at once to the dictates of con-
science, as one walking; hastily towards a precipice
would start back on removing the fatal bandage which
concealed his danger.

On this ground, I would await you, brethren. Is
it then on a death-bed, Ihat you formed your hopes ?
We will pledge ourselves to prove, that so far Irom
this being the most happy season, it is exactly the re-
verse. The reflections we shall make on this sub-
ject, are much more calculated to strike the mind
than those already advanced, because they require
some penetration, but you cannot avoid perceiving
the force of those which follow.

We will not absolutely deny the possibility of the
fact on which the objection is founded. We will al-
low that a man, who with composure of mind sees
the decay of his earthly house, and regards death
with attentive eyes, may enter into the requisite
dispositions. Deatli, being considered as near, ena-
bles him to knov»' the woi ld,to discoveritsvanity,emp-
tiness, and total insufficiency. A man wlio has but a
few moments to live, and who sees that his honour,
his riches, his titles, his grandeur, and the whole uni-

On the Delay of Conversion. 41

verse united for his aid, can afford him no consola-
tion : a man so situated knows the ranity of the
world better than the greatest philosophers, and the
severest anchorets: hence he may detach his heart.
We ever hope that the Deity will accept of such a
conversion, be satisfied with the sinner, who does
not devote himself to virtue, till the occasions of
vice are removed, receiving him at the extremities
of life : it is certain however, that such a supposi-
tion, is so far from favouring the delay of conver-
sion, as to demonstrate its absurdity. How can we
presume on what may happen in the hour of death ?
Of how many difficulties is this illusory scheme sus-
ceptible? Shall I die in a bed calm and composed?
Shall I have presence and recollection of mind?
Shall I avail myself of these circumstances to eradi-
cate vice from the heart, and to establisli there the
kingdom of righteousness ?

For, first, who is there can assure himself he shall
die in this situation ? To how many disastrous acci-
dents, to how many tragic events are you exposed !
Does not every creature, every substance which sur-
rounds us, menace both our health and our life ? If
your hopes of conversion are founded on a supposi-
tion of this kind, you ought to fear the whole uni-
verse. Are you in the house ? you should fear its
giving way, and dissipating by the fall all your ex-
pectation. Are you in the open field ? you should
fear lest, the earth opening, its caverns should swal-
low you up, and thus elude your hope. Are you on
the waters? you should fear to see in every wave a
messenger of death, a minister of justice, and an

VOL, yii, r?

42 On the Delay of Conversion.

avenger of your liikevvarmness and delay. In so
many well-founded fears, what repose can you en-
joy ? If any one of these accidents should overtake
you, say now, what would become of your foolish
prudence ? Who is it that would study for you the
religion you have neglected ? Who is it that would
shed for you tears of repentance ? Who is it that
would quench for you the devouring fire, kindled
against your crimes, and ready to consume you ? Is
tragic death a thing unknown ? What year elapses
undistinguished by visitations of this kind ? What
campaign is closed without producing innumerable
instances 7

\ In the second place, we will suppose that you shall
die a natural death. Have you ever seen the dy-
ing ? Do you presume that we can be in a proper
state of thought and reflection, when seized with
those presages of death, which announce his ap-
proach ? When we are seized with those insupporta-
ble and piercing pains which take erery reflection
from the soul? Allien exposed to those stupors
which benumb the brightest and most piercing gen-
ius ? To those profound lethargies which render un-
availing, motives the most powerful, and exhorta-
tions the most pathetic ? To those frequent reveries
which present phantoms and chimeras, and fill the
soul with a thousand alarms? My brethren, would
we always wish to deceive ourselves ? Look, foolish
man, on this pale extended corpse, look again on
this dying carcass : where is the mind which has for-
titude to recollect itself in this deplorable situation.

On the Delay of Conversion, 43

and to execute the chimerical projects of conver-
sion?

In the third place, we will suppose that you shall
be visited by the peculiar favour of Heaven with one
of those mild complaints, which conduct impercepti-
bly to the grave, and unattended with pain ; and that
you shall be happily disposed for conversion. Are
we not daily witnesses of what passes on those occa-
sions ? Our friends, our family, our self-esteem, all
unite to make us augur a favourable issue, whenever
the affliction is not desperate : and not thinking this
the time of death, we think also it ought not to be the
time of conversion. A ftcr liaving disputed with God
the fine days of health, we regret to give him the
lucid intervals of our affliction. We would wish
him to receive the soul at the precise moment when
ii hovers on our lips. We hope to recover, and hope
inflames desire ; the wish to live gives a deeper root
to our love of the world; and the friendship of this
world is enmity with God. Meanwhile the affliction
extends itself, the disease takes its course, the body
weakens, the spirits droop, and death arrives even
before we had scarcely thought that we were mortal.
Fancy yourselves, in short, to die in the most fa-
vourable situation, tranquil and composed, without
delirium, without stupor, without lethargy. Fancy
also, that stripped of prejudice, and the chimerical
hope of recovery, you should know that your end is
near. I ask whether the single thought, the sole idea,
that you should soon die be not capable of depriving
you of the composure essential to the work of your
salvation ? Can a man habituated to dissipation, ac-

44 On the Delay of Conversion.

customed to care, devoted to its maxims, see without
confusion and regret, his designs averted, his hopes
frustrated, his schemes subverted, the fashion of the
world vanish away, the thrones erected, the books
opened, and his soul cited before the tribunal of the
Sovereign Judge? We have frequent occasion to
observe, when attending the sick, that those who suf-
fer the greatest anguish are not always the most dis-
tressed about tlieir sins, however deplorable their
state may be, their pains so far engross the capacity
of the soul, as to obstruct their paying attention to
what is most awful, the image of approaching death.
But a man who sees himself approaching the grave,
and looks on his exit undisturbed with pain ; a man
who considers death as it really is, suffers sometimes
greater anguish than those which can arise from the
acutest disease.

What shall I say of the multitude of cares attend-
ant on this fatal hour ? He most call in physicians,
take advice, and endeavour to support this tottering
tabernacle. He must appoint a successor, make a
will, bid adieu to the world, weep over his family,
embrace his friends, and detach his affections. Is
there time then, is there time amid so many afflictive
objects, amid so many acute emotions; is there time
to examine religion, to review the circumstances of
a vanishing life, to restore the wealth illegally ac-
quired, to repair the tarnished reputation of his
neighbour, to repent of his sin, to reform his heart,
and weigh those distinguished motives which prompt
us to holiness ? My brethren, when we devote our-
selves entirely to the great work ; when we employ

On the Delay of Conversion, 45

all our bodily powers, all our mental faculties ; when
we employ the whole of life it is scarcely sufficient,
how then can it be done by a busy, wandering, trou-
bled, and departing spirit ? Hence the third difficul-
ty vanishes of its own accord : hence we may main-
tain as permanent, the principles we have discussed,
and the consequences we have deduced.

And we are fully convinced that those who know
how to reason will not dispute these principles ; I
say, those who know how to reason; because it is
impossible, but among two or three thousand persons,
there must be some eccentric minds, who would deny
the clearest and most evident truths. If there are
among our hearers persons who believe that a man can
effectuate conversion by his own strength, it would not
be proper for them to reject our principles, and
they can have no riglit to complain. If you are
orthodox, as we suppose, you cannot regard as false
what we have proved. Our maxims have been
founded on the most rigid orthodoxy, on the inability
of men, on the necessity of grace, on original corrup-
tion, and on the various objections which our most
venerable divines have opposed to the system of de-
generate casuists. Hence, as I have said, not one of
you can claim the right of disputing the doctrines we
have taught. Heretics, orthodox, and all the world
are obliged to receive them, as they have nothing to
object. But we, my brethren, we have many sad
and terrific consequences to draw : but at the same
time, consequences equally worthy of your regard.

46 On the Delay of Conversion.

Application.

First, you should reduce to practice liie observa-
tions we have made on conversion, and particularly
the reflections we have endeavoured to establish,
that in order to be truly ret^enerate, it is not suffi-
cient to do some partial services for God, love must
bo the predoininant disposition of the heart. This
idea ought to correct the notions you entertain of a
good life, and a happy death, that you can neither
know those thin2;s in this world, nor ought vou to
wish to linow them. Those visionaries also who are
offended when we press those grand Iruths of reli-
gion, who would disseminate their ridiculous errors
in the church, and incessantly cry in our ears, " Chris-
tians, take heed to yourselves ; tliey shake the foun-
dation of faith; there is poison in the doctrine."

My brethren, were this a subject less serious and
grave, nothing would hinder us from ridiculing all
scruples of this nature. "Take heed to yourselves
for there is poison :" we would press you to love God
with all your heart ; we would press you to conse-
crate to him your whole life; we would induce you
not to defer conversion, but prepare for a happy
death by the continual exercise of repentance and
piety. Is it not obvious that we ought to be cau-
tious of admitting such a doctrine, and that the
church would be in a deplorable condition were all
ber members adorned with those dispositions? But
we have said already, that (he subject is too grave
and serious to admit of pleasantly.

On the Delay of Conversion. il

My bretliren, if any one preach to you another gos-
pel than that which has been preached, let him be ac-
cursed. If any one will presume to attack those
doctrines which the sacred authors have left in their
writings, which your fathers have transmitted, which
some of you have sealed with your blood, and near-
ly all of you with your riches and fortune ; if any
one presume to attack them; let the doctors refute,
let the ecclesiastical sword cut, pierce, exscind, and
excommunicate at a stroke the presumptuous man.
But consider also that the end of all these truths is,
to induce mankind to love their Maker. This is so
essential, that we make no scruple to say, if there
were one among the different Christian sects better
calculated to make you holy than our communion,
you ought to leave this in order to attach yourelves
hereafter to the other. One of the first reasons
which should induce us to respect the doctrine of
the incarnate God, the inward, immediate, and su-
pernatural aids of the Spirit is, that there is nothing
in the world more happily calculated to enforce the
obligation of loving God.

Return therefore, from your prejudices, in-adiatc
your minds, and acquire more correct ideas of a
holy life, and a happy death. On this subject, we
flatter and confuse ourselves, and willingly exclude
instruction. We imagine, that provided we have
paid during tlie ordinary course of life, a modified
regard to devotion, we have but to submit to the
will of God, whose pleasure it is we should leave
the world ; we imagine that we have worthily
fulfilled the duties of life, fought the good fight,

48 On the JDelai/ of Conversion,

and haTe nothing to do but to put forth the hand
to the crown of righteousness. *' There is no fear"
say they, "of the death of such a Christian, he
was an Israelite indeed, he was an honest man,
he led a good life."' But what is the import
of the words, he led a moral life ? a phrase as
barbarous in the expression as erroneous in the
sense ; for if they mean any thing, it is, that
he has fulfilled the duties of morality. But can yoa
bear this testimony of the man we have now describ-
ed ; of a man who contents himself with avoiding
the crimes recounted infamous in the world ; but ex-
clusively of that, he has neither fervour, nor zeal,
nor patience, nor charity ? Is this the man who you
aay has led a moral life 1 What then is the morality
which prescribes so broad a path ? It is not the mo-
rality of Jesus Christ. The morality of Jesus Christ
recommends silence, retirement, detachment from the
ivorld. The morality of Jesus Christ requires, that
you he merciful^ as God is merciful ; that ye be perfect
as your Father which is in heaven is perfect. The
morality of .Jesus Christ requires, that you love God
Tvilh aU your hearty with all your soul, and with all
your mind : and that if you cannot fully attain to
this degree of perfection on earth, you should make
continual efforts to approach it. Here you have the
prescribed morality of Jesus Christ. But the mo-
rality of which you speak, is the morality of the
world, the morality of the devil, the morality of hell.
Will such a morality enable you to sustain the judg-
ment of God ? Will it appease his justice ? Will it
close the gates of hell ? Will it open to you the gates

On the Uelay of Conversion. 49

of immortality ? Ah! let us form better ideas of re-
ligion. There is an infinite distance between him,
accounted by the world an honest man, and a real
Christian ; and if the love of God have not been the
predominant disposition of our heart, let us trem-
ble, let us weep, or rather let us endeavour to re-
form. This is the first conclusion we deduce from
our discourse.

The second turns on what we have said with re-
gard to the force of liabits ; on the means of correct-
ing the bad and of acquiring the good. Recollect that
all these things cannot be .done in a moment ; recol-
lect, that to succeed, we must be fixed and firm, re-
turning a thousand and a thousand times to the
charge. We should be tlie more struck with the pro-
priety of this, if, as we said in the body of this dis-
course, we should more frequently reflect on our-
selves. But most people live destitute of thought
and recollection. We are dissipated by exterior
tilings, our eyes glance on every object, we ascend
to the heavens to make new discoveries among the
stars, we descend into the deep, we dig into the bow-
els of the earth, we run even from the one to the
other world, seeking fortune in the remotest regions,
and we are ignorant of what occurs in our own breast.
We have a body and a soul, exquisite works of God,
and we never reflect on what passes within, how
knowledge is acquired, how prejudices originate, how
liabits are formed and fortified. If this knowledge
served merely for intellectual pleasure, we ought at
least to tax our indolence with neglect ; but being
intimately connected with our salvation, we cannot

VOL, VII, 7

50 On the Delay of Conversion,

here forbear deploring our indifference. Let liS
therefore study ourselves, and become rational, if we
would become regenerate. Let us learn the injpor-
tant truth already proved, that virtue is acquired on-
ly by diligence and application.

Nor let it be here objected, that we ought not to talk
of Christian virtues as of the other habits of the soul,
and that the Holy Spirit can suddenly and fully cor-
rect our prejudices, and eradicate our corrupt pro-
pensities. Undoubtedly we need his aid. — Ves, O
Holy Spirit, source of eternal wisdom, however
great n>ay be our efforts and vigilance, whatever en-
deavors I may use for my salvation, I will never
trust to myself, never will I offer incense to my drag,
or sacrijice to my net, never will I lean upon this bruis-
ed reed, never will I view my insufficiency without
asking thy support.

But after all, let us not imagine, that tlie operations
of the Holy Spirit are like the fabulous enchant-^
ments celebrated in our romances and poets. We have
told you a thousand times, and we cannot too often
repeat it, that grace never destroys, but perfects na-
ture. The Spirit of God will abundantly irradiate
your mind, if you vigorously apply to leligious con-
templation ; but he will not infuse the light, if you
disdain the study. The Spirit of God will abundant-
ly establish the reign of grace in your heart, if you
assiduously apply to the work ; but he will never do
it in the midst of dissipation and sin. We ought to
endeavour to become genuine Christians, as we en-
deavour to become profound philosophers, acute ma-
thematicians, able preachers, enlightened merchants,

On the Delay of Conversion. 5%

intrepid commanders, by assiduity and labour, by
application and practice.

This is perhaps a stalling reflection. I am not as-
tonished that it is calculated to excite in most of you
discouragement and fear; here is the most diffi-
cult part of our discourse. The doctrines or truths
we discuss being unwelcome, and such as you would
gladly evade, we must here suspend the thread of
this discourse, that you may feel the importance of
our ministry. For, after having established the?e
truths, we must form tlie one or the other of these
opinions concerning your conduct, — either that jou
seek the Lord while he may he found ; that you en-
deavour, by a holy obstinacy, to establish truth iQ
the mind and grace in the heart ; or that you exclude
yourselves from salvation, and engage yourselves so
early in the way of destruction, as to occasion fear i
lest the Spirit of God, a thousand and a tiiousand/
times insulted, should for ever withdraw.

What do you say, my bretljeren ? Which of thesf
opinions is best founded? To what end do you live
Does this unremitting viojilance, this holy obstinao
this continual recurrence of watchfulness and ca^>
form the object of your life ? Ah ! make no np^'^
problems of a truth, which will shortly be buttoo
well established. 1/

Ministers of Jesus Christ, sent by the God of^""
geance, to plant not only, but also to root o^» ^^
build, but also to throw down, (Jer. i. 10.) 1 Pro-
claim the acceplahle year of the Lord, ( Isaiah^ xi. 2.)
but also to blow the alarming trumpet of Zic» in ^^^^
ears of the people, awaken the conscience, jrandish
the awful sword of Divine justice, and putai full ef-

52 On the Delay of Conversion.

feet the most terrific truths of religion. In seasons
of prosperity, the gospel supplies us with sweet and
consoling passages, but we should now urge the
iinost efficacious; we should not stay to adorn the
house of God, when called to extinguish a fire which
threatens its destruction. Yes, Christians, did we
use concerning many of you, any other language,
we should betray the sentiments of our hearts. You
suffer the only period, proper for your salvation, to
escape. You walk in a dreadful path, the end there-
of is death, and your way of life tends absolutely
to incapacitate you from tasting the sweetness of
a h^ppy death.

It is true, if you call in some ministers at the close
of life, they will perhaps have the weakness to pro-
mise, to the appearance of conversion, that grace
which is offered only to a genuine change of heart.
But we solemnly declare, that if, after a life of inac-
tion and negligence, they shall speak peace to you
on a death bed, you ought not to depend on this
kind of promises. They ought to be classed with
hose things which ought not to be credited, though
leached by an angel of heaven. Ministers are but
^^n, and weak as others. You call us to attend
^'^ dying, who have lived as most of the human
^i'^» There we find a sorrowful family, a father
t'^^ed in tears, a mother in despair: what would
youiave us to do ? Would you have us speak hon-
estly o the sick man ? Would you have us tell him,
that a' this exterior of repentance is a vain phantom
withou substance, without reality ? That among a
thousand gjck persons, who seem converted on a
dealii-bec we scarcely find one who is really chang-

On the Delay of Gonversion. 53

ed ? That for one deo;ree of probability of the reality
of his conversion, we have a thousand wliich prove it
to be extorted ? And to speak without evasion, we
presume, that in one hour he will be taken from his
dyin^ bed, and cast into the torments of hell ? We
should — we shonld apply this last remedy, and no
longer trifle with a soul whose destruction is almost
inevitable. But you forbid us, you prevent us ;
3^ou say that such severe language would injure the
health of the sick. You do more ; you weep, you
lament. At a scene so pathetic, we soften as other
men : we have not resolution to add one affliction to
another ; and whether from compassion to the dying,
or pity to the living, we talk of heaven, and afford
the man hopes of salvation. But we say again, we
still declare that all these promises ought to be sus-
pected ; they can change neither the spirit of reli-
gion, nor the nature of man. • Without holiness no
man shall see the Lord, Heb. xii. 14. And those tears
which you shed on the approach of death, that ex-
torted submission to the will of God, those hasty re~
solutions of obedience, are not that holiness. In vain
should we address you in other language. You
would indeed hear on your dying bed an irreproach-
able Vvitness always ready to contradict us. — That
witness is conscience. In vain does the degenerate
minister endeavour to afibrd the dying illusive hope,
conscience speaks without disguise. The preacher
says, Peace, peace, Jer. vi. ]4. Conscience replies,
There is no peace to the wicked, saith my God, Isaiah
Iv. 21. The preacher says, Lift up vour heads, O ye
gates, and he ye lift up, ye everlasting doors, Psa.

54 On the Delay of Conversion.

xxiv. 7. Conscience cries, Movnlains, mounlains,
fall on us, and hide us from the face of him thai sllleth
upon the throne, and from the rvraih of the Lamh, ReF.
vi. 16.

But, O gracious God, what are we doing in this
pulpit ? Are we come to trouble Israel '^ Are we
sent to curse ? Do we preach to-day only of hell, on-
ly of devils ? Ah ! my brethren, there is no attaining
salvation but in the way which we have prescribed :
it is true, that to the present hour you have neglect-
ed : it is true, that tne day of vengeance succeeds the
•day of wrath. But the day of vengeance is not yet
come. You yet live, you yet breathe : grace is yet
offered. I hear the voice of my Saviour, saying,
iJomfort yCj comfort ye my people, speak ye comfortably
to Jerusalem. Isa. xl. 1. I hear the delightful accents
crying upon this church, Grace, grace 2mto it. Zecii.
iv. 7. How shall I give thee up, Ephraim ? How
shall I deliver thee, Israel ? How shall T make thee as
Admah 1 How shall I set thee as Zehoim / Mine
heart is turned within me, my relentings are kindled
together. 1 ivill not execide the fierceness of mine an^
gcr : I will not return to destroy Ephraim. Hos. xi.
8, 9. — It speaks peculiarly to you young people,
whose minds are yet free fro!n passion and prejudice,
wliose chaste hearts hav€ not yet been corrupted by
this w^orld. You are now precisely at the age for
salvation ; you have all the necessary dispositions
for the study of religious truths, and the subjugation
of your hearts to its laws. What penetration, what
perception, what vivacity, and consequently what
preparation for receiving the yoke of Christ. Che^-

On the Ttelajj of Conversion. 55

rish those dispositions, and improve each moment of
a period so precious. Kememher your Creator in
the days of your youth. Eccles. xii. 1. Ahis, with all
your aculeness you will have enout^h to do in sur-
mounting the wicked propensities of your heart.
And would not (he force of habit exceedingly aug-
ment the depravity of nature, should you continue
in vice ?

And 3'ou aged men, who have already run your
course, but who have devoted the best of your days
to the world : you who seek the Lord to-day, groping
your way, and who are making faint efforts in age to
witlidraw from tlie world a heart of which it has pos-
session : what shall we say to you ? Shall we say that
your ruin is without remedy, that your sentence is
already pronounced, that nothing now remains but
to cast you headlong into the abyss you have wil-
lingly prepared for yourselves? God forbid that we
should thus become ihe executioners of Divine ven-
geance. We address you in the voice of our prophet,
Seek ye the Lord while he may be found. Weep at
the remembrance of your past lives, tremble at the
thought, that God sends strong delusions on those
that obey not the irulh. Oh ! happy docility of my
youth, whither art thou tied ? Ah ! soul more bur-
thened with corruption than with the weight of years ;
Ah ! stupidity, prejudice, fatal dominion of sin, you
are the fatal recompence I have derived from serv-
ing the enemy of my salvation.

But, while you fear, hope : and hoping, act : at
least, O ! at least devote the span of life, which God
may add, to your salvation. You have abundantly

56 On the Delay of Conversion.

\ more to do than others ; your task is ^^reater, and
\ your time is shorter. You have, accordhig to the
prophet, to turn your feet unto the testimonies qj the
Lord. Psahii cxix. 59. You have to swim against
the stream, to enter in at the straight gate. Above
all, — above all, offer up fervent prayers to God.
Perhaps, moved by your tears, he will revoke the
sentence ; perhaps excited to compassion by your
misery, he will heal it by his grace ; perhaps, sur-
mounting by the supernatural operations of the Spi-
rit, the depravity of nature, he will give you thoughts
so divine, and sentiments so tender, that you shall sud-
denly be transformed into new men.

To the utmost of our power, let us reform. There
is yet time, but that time is perhaps more limited
than we think. After all, why delay ? Ah ! I well
see what obstructs. You regard conversion as a te-
dious task, and the state of regeneration as difficult
and burdensome, which must be entered into as late
as possible. But if you knew — if you knew the gift
of God! If you knew the sweetness felt by a man
who seeks God in his ordinances, who hears his ora-
cles, who derives light and truth from their source.
If you knew the joy of a man transformed into the
image of his Maker, and who daily engraves on his
heart some new trait of the all-perfect being. If you
knew the consolation of a Christian, who seeks his
God in prayer, who mingles his voice with the voice
of angels, and begins on earth the sacred exercises
which shall one day constitute his eternal felicity !
If you knew the joys which succeed the bitterness
of repentance, when the sinner, returning from his

On the Delay of Conversion. 57

folly, prostrates himself at the feet af a merciful God,
and receives at the throne of grace, from the Saviour
of the world, the discharge of all their sins, and ming-
ling tears of joy with tears of grief, repairs by redou-
bled affection, his lukewarmness and indolence. If
you knew the raptures of a soul persuaded of its
salvation, which places all its hope within the veil, as
an anchor sure and steadfast, which bids defiance to
hell and the devil, which anticipates the celestial de-
lights, which is already justified^ already risen, alrea-
dy ^lorijicd, already seated in heavenly places in Christ
Jesus. Heb. vi. 19. Eph. ii. 6.

Ah ! why should we defer so glorious a task ? We
ought to defer things which are painful and injurious,
and when we cannot extricate ourselves from a great
calamity, we ought at least to retard it as much as
possible. But this peace, this tranquility, these trans*,
ports, this resurrection, this foretaste of paradise,
are they to be arranged in this class ? Ah, no ! I will
no longer delay, O my God, to keep thy command-
ments, I will reach Jorth, I will press toward the mark
oj the prise of the high calling. Phil. iii. 10. Happy
to have formed such noble resolutions ! Happy to
accomplish then ! Amen. To God the Father, Son
and Spirit, be honor and glory for ever. Amen.

VOL. All.

SERMON II.

On the Delay of Conversion.

Isaiah I v. 6.

Seek ye the Lord while he may he jouml^ call ye iipOii
him while he is near.

[the subject continued.]

At is now some time my brethren, if you recollect,
since we addressed you on this subject. We pro-
posed to^be less scrupulous in discussing the terms
than desirous to attack the delay of conversion, and
absurd notions of divine mercy. We then apprized-
you, that we should draw our reflections from three
sources — from man — from scripture — and from ex-
perience. We began by the first of these points ;
to-day we intend to discuss the second ; and if Pro-
vidence call us again into this pulpit, we will explain
the third, and give the finishing hand to the subject.

If you were attentive to what we proposed in our
first discourse, if the love of salvation drew you to
these assemblies, you would derive instruction. You
would sensibly perceive the vain pretensions of those
who would indeed labour to obtain salvation, but
who always delay. For what, I pray, is more pro-
per to excite alarm and terror in the soul, negligent
of conversion, than the single point to which we

00 On the Delaij of Conversion.

called your attention, the study of man ? What is
more proper to confound such a man, than to teli
liim, as we then did : your brain will weaken with
age ; your mind will be filled with notions foreign to
religion ; it will lose with years, the power of con-
versing with any but sensible objects ; and of com-
mencing the investigation of religious truths? What
is more proper to save such a man from his prejudi-
ces, than to remind him, that the way, and the only
way of acquiring a habit is practice ; that virtue
cannot be formed in the heart by a single wish, by a
rash and hasty resolution, but by repeated and per-
severing efforts ; that the habit of a vice strength-
ens itself in proportion as we indulge the crime ?
What, in short, is more proper to induce us to im-
prove the time of health for salvation, than to lay
before him the portait we have drawn of a dying
man, stretched on a bed of afliiction, labouring with
sickneso, troubled with phantoms and reveries, flat-
tered by his friends, terrified with death, and conse-
quently hicapable of executing the work he has de-
ferred to this tragic period ? 1 again repeat, my
brethren, if you were attentive to the discourse we
delivered, if the desire of salvation drew you to these
assemblies, there is not one among you, whom those
serious reflections would not constrain to enter into
his heart, and to reform; without delay the purposes
of life.

But it may appear to some, that we narrow the
way to heaven ; that the doctrines of faith being
above the doctrines of philosophy, we must sup-
press the light of reason, and take solely for our

On the Delay of Conversion. 61

guide in the paths of piety, the lamp of revelation,
VYe will endeavor to afford them satisfaction : we will
shew that religion, very far from weakening, strength-
ens the reflections which reason has suggested. We
will prove, that we have said nothing but what ought
to alarm those who delay conversion, and who found
the notion they have formed of the Divine mercy,
not on the nature of God, but on the depraved pro-
pensity of their heart, and on the impure system of
their lusts. These are the heads of tiiis discourse.

You will tell us, brethren, entering on this dis-
course, that we are little afraid of the difficulties of
which perhaps it is susceptible; we hope that the
(ruth, notwithstanding our weakness, will appear in
all its lustre. But other thoughts strike^ our mind,
and they must for a moment arrest our course. We
fear the difficulty of your hearts : we fear tnore : we
fear that this discourse, which sljall disclose the
treasures of grace, will aggravate the condemnation
of those who turn it into wantonness: we fear that
this discourse, by the abuse to which many may ex-
pose it, will serve merely as a proof of the truth??
already established. O God ! avert this dreadful
prediction, and may the cords of love, which thou
so evidently employest, draw and captivate our
hearts. Amen.

I. The Holy Scriptures to-day are the source from
which we draw our arguments to attack tlie delay of
conversion. Had we no design but to cite w hat is
positively said on this subject, our meditation would
require no great efforts. We should have but to
transcribe a mass of infallible decisions, of repeated

6^ Oil the Delaij of Conversion ,

warnings, of terrific examples, of appalling menaces^
with which they abound, and which they address to
all those who daringly delay conversion. We should
hare to repeat this caution of the prophet, To-day if
ye will hear his voice harden not your hearts, Psalm
xcv. 7. A caution he has sanctified by his own ex-
ample, / made haste, and delayed not to keep thy com-
mandments. Psa. cxix. 60. VYe should have only
to address to you this reflection, made by the author
of the second book of Chronicles : The Lord God
of their fathers sent to them by his ?nessengers, because
he had compassion on his people ; bid they mocked the
messengers of God, and despised his words, and misus-
ed his prophets, until the ivrath of the Lord arose
against his people till there was no remedy. There-
fore he brought upon them the king of the Chaldees who
slew the yotmg men with the sword. And had no com-
passion upon young men or maidens, old men or him
that stooped for age. They burned the house of God,
and brake down the wall of Jerusalem, and burned all
the palaces thereof with fire, 2 Chron. xxxvi. 15, &c.
AVe should only have to propose the declaration of
Eteriral Wisdom, Because I called and ye refused, I
will laugh at your calamity, and mock when your fear
cometh, Prov. i. 26. We should have but to represent
the affecting scene of Jesus Christ weeping over Je-
rusalem, and saying, O thcd thou hadst known, at least
in this thy day, the tilings that belong to thy peace ;
but now they are hid from thine eyes, J^uke xix. 41.
We should have but to say to each of you as St.
Paul to the Romans: Despisest thou the riches of
his goodness, and forhearancc, and long-suffering, not

On the Delay of Convei'sion, 63

hnowing that the goodness of God Icadeth thee to
repentance ? But after thy hardness and impenitent
heart, treasnrest up unto thyself rvrath against the
day of rvrath, and revelation of the righteous judg-
ments of God, Rom. ii. 4, &C. And elsewhere that
God sends strong delusion on those who believe not
the truth, to believe a lie, 2 Thess. ii. 8. We should
have but to resound in this assembly, those awful
words in the Epistle to the Bebrews : If ive sin wil-
fully after rre have received the knon:ledge of the truth,
there remaincth no more sacrifice for sins, but a certain
fearjid looJcing for of judgment, and ihejicry indigna-
lion which shcdl devour the adversaries. Heb. x. 26.
For if the mercy of God is vvithout bounds, if it is
ready to receive the sinner the moment he is induc-
ed by the fear of punishment to prostrate him-
self before him, why is the present day marked as
the precise peri;)d to hear his voice ? Why this
haste? Why are resources and remedies exhaust-
ed? Why this strong delusion? Why this refusal
to hear the tardy penilent ? Why this end of the
days of Jerusalem's visitation? AVhy these treasures
of wrath ? Why this defect of sacrifice for sin ? All
these passages, my brethren, are as so many senten-
ces against our delays, against the contradictory no-
tions we fondly form of tlie divine mercy, and of
which we foolishly avail ourselves in order to sleep
in our sins.

All these things being hereby evident and clear ;
they require no farther explication. Let us proceed
with our discourse. When we employed our phi-
losophical arguments against the delay of conver-

til On the Uday of Conversion.

sion; when we proved from tlie force of habits, that
it is difficult, not to say impossible, for a nian acred
in criines, to be converted at the hour of death ; it
appeared to you, that we shook two doctrines which
are fundamental pillars of faith.

7'he first is the supernatural aids of the Holy Spir-
it, promised in the new covenani; aids which bend
the most rebellious wills, aids which can surmount
in a moment all tlie difficulties which the force of
Iiabit can oppose to conversion.

The second doctrine, is that of mercy, access to
Vvliich being opened by the blood of Clnisl, there is
no period if seems but we may be admitfi^d whenev-
er we come, thouj^h at the close of life. Here is, in
substance, if 1 mistake not, ail that ieli*^ion and the
scriptures seem to oppose to what has been advanced
in our first discourse. If we make it therefore evi-
dePit, that these two dortrines do not o])pose our
principles; if we prove, that they contain nothin;^
directly repugnant to tlie conclusions we have drawn,
shall v.'e not thereby demonstrate, that the Scriptures
contain nothing but what should alarm those wijo
trust to a tardy repentance. This we undertake to
develnpe. The subject is not without difficulty ; we
liave to steer between two rocks equally dangerous :
for if, on the one hand, we should supersede those
doctrines, we abjure the faith of our fatliers, and
draw upon ourselves the charge of heterodoxy. On
the other hand, if we should stretch tliose doctrines
beyond a certain point, we furnish a plea for licen-
tiousness : we sap what we have built, and refute

On the Delay of Conversion. 65

ourselves. Both these rocks we must cautiously
avoid.

The first proofs of which people avail themselves,
to excuse their neglio;pnce and delay, and the first ar-
guments of defence, which they draw from the Scrip-
lures, in order to oppose us, are taken from the aids
of the Spirit, promised in the new covenant. " Why
those alarminsf sermons ?" say they. " Why those
awful addresses to the man, who merely defers his
conversion? Why confound, in this way, relii^ious
with natural habits?" The latter are formed, I grant,
by labour and study ; by persevering and uninter-
rupted assiduity. The former proceed from extra-
neous aids; they are the productions of grace, form-
ed in the soul by the Holy Spirit. I will not, there-
fore, invalidate a doctrine so consolatory ; I will
profit by the prerogatives of Christianity ; I will
devote my IJle to the world ; and when I perceiv^e
myself ready to expire, I will assume the character
of a Christian. I will surrender myself to the gui-
dance of the Holy Spirit ; and th^ n lie shall, accord-
ing to his promise, communicate his powerful influ-
ence to my heart ; he shall subdue my wicked pro-
pensities, eradicate my most inveterate habits, and
effectuate, in a moment, what would have cost me
so much labour and pain. Here is an objection,
which most sinners liave not the effrontery to men-
tion, but which a false theology infuses into too ma-
ny minds ; and on which we found nearly the whole
of our imaginary hopes of a deatli-bed conversion.

To this objection we must reply. We shall man-
ifest its absurdity, 1. By the ministry God has esta-

TOL. VII, 9

66 On the Delay of Conversion.

blislied in the church. 2. By the efforts he requires
us to make, previously to our presuuiing that we
have received the Holy Spirit. 3. By the manner in
vhich he requires us to co-operate with the Spirit,
when we have received him. 4. By the punishments
he has denounced against those who resist his work.
5. By the conclusions which the Scripture itself de-
duces from our natural weakness, and from the ne-
cessity of fijrace. Here, my brethren, are five sour-
ces of reflection, which will demonstrate, that every
man who draws consequences from the promised aids
of the Spiiit, to live in lukewarmness, and to flat-
ter himself with acquiring, without labour, without
difficuliy, without application, habits of holiness,
offers violence to religion, and is unacquainted with
the genius of tlie Holy Spirit's economy.

The ministry established in the church, is the first
proof that the aids of the Spirit give no countenance
to lukewarmness, and the delay of conversion. Had
it been the design of the Holy Spirit to communi-
cate knowledge, without the fatigue of religious in-
struction ; had it been his design to sanctify, in a
moment, without requiring our co-operation in this
great work, why establish a ministry in the church ?
Why require us in infancy to be taught line upon
liney and precept upon prccepty as Isaiah expresses
himself? Isa. xxxviii. 10. Why, as St. Paul says,
require us afterward to leave the principles of the doc-
trines of Christ, and go on to perfection ? Heb. vi. 1.
W hv require, as the same apostle says, that we pro-
ceed from niilk to strong meat ? 1 Cor. iii. 2. Why
require to propose motives, and address exhortations?

On the Delay of Conversion. 67

Why are we not enlightened and sanctified without
means, without ministers, without the Bible, without
the ministry ? Why act exactly in the science of sal-
vation, as in the sciences of men ? For, when we
teach a science to a man, we adapt it to his capacity,
to his genius, and to his memory ; so God requires
us to do with regard to men. Faith comes hy hearingy
says St. Paul, and hearing hy the word. Rom. x. 17.
Being ascended up on high, he gave some to he apos-
tles, and some prophds, and some evangelists, and some
pastors and teachers, for the perfecting of the saints,
for the work of the ministry (mark the expression,)
for the edifying of the body of Christ, Eph.iv. 11, 12.
Perceive you not, therefore, the impropriety of your
pretensions ? Seeing it has been God's good plea-
sure to establish a ministry, do you not conceive
that he would have you regard it with deference ?
Seeing he has opened the gates of these temples, do
you not conceive that he requires you to enter his
courts ? Seeing he has enjoined us to preach, do you
not conceive that he requires you to hear ? Seeing
he requires you to hear, do you not conceive that
he likewise requires you to comprehend ? Seeing he
commands us to impress you with motives, would he
not have you feel their force ? Do you think he has
other objects in view ? Can you produce a man, who
has lived eighty years without meditation and piety,
and who has instantaneously become a good divine,
a faithful Christian, perfected in holiness and piety ?
Do you not perceive, on the contrary, that the youth
v/ho learns his catechism with care, becomes a good
catechumen ; that the candidate who profoundly

68 On the Delay of Conversion,

studies divinity, becomes an able divine ; and that
the Christian, who endeavours to subdue his passions,
obtains the victory over himself? Hence the Holy
Spirit requires you to use exertions. Hence when
we exhorted you to become genuine Christians, with
the same application that we endeavour to become
enlightened merchants, meritorious officers, acute
mathematicians, and good preachers, by assiduity
and study, by labour and application, we advanced
nothing inconsistent with the genius of our religion.
Hence, he who draws from the aids of the Holy
Spirit conclusions to remain inactive, and defer the
work of salvation, offers violence to the economy of
grace, and supersedes the design of the ministry
God has established in his church. This is our first
reflection.

We have marked, secondly, the efforts that Clod
requires us to use to obtain the grace of the Holy
Spirit, even when we do not account ourselves to
have received him. He has uniformly required us,
at least, to ask his aid. The Scriptures are very
express. Ask, and ye shall receive; seek, and ye
shall find; knock, and it shall be opened. Matt. vii.
7. If any man lack wisdom, let him ask of God.
Jam. i. 5. And, if we are required to ask, we are
also obliged to use efforts, however weak and im-
perfect, to obtain the grace we ask. For, with what
face can we ask God to assist us in the work of sal-
Tation, when we deliberately seek our own destruc-
tion ? With what face can we ask God not to lead
us into temptation, when we go ourselves in pursuit
of temptation, and greedily riot in sin ? Witli what

On the Delay of Conversion. 69

face can we ask him to extinguish the fire of con-
cupiscence, when we dailj converse with objects
which inflame it ?

We ought, therefore, to conduct ourselves, with
regard to the work of salvation, as we do with regard
to life and liealth. In vain should we try to preserve
them, did not God extend his care : Nature, and the
elements, conspire for our destruction ; we should
vanish of our own accord : God alone can retain the
breath which preserves our life. Asa king of Israel
was blamed for having had recourse to physicians,
without having first inquired of the Lord. But should
we not be fools, if from a notion that God alone can
preserve our health, we should cast ourselves into a
pit ; abandon ourselves to the waves, take no food
when healthy, and no medicine when sick? Thus, in
the work of salvation, we should do the same ; im-
ploring the grace of God to aid our endeavours. We
should follow the example of Moses, when attacked
by Amalek ; he shared with Joshua the task of vic-
tory. Moses ascended the hill, Joshua descended
into the plain : Joshua fought, Moses prayed : Moses
raised his suppliant hands to heaven, Joshua raised a
warrior's arm: Moses opposed his fervour to the
wrath of heaven, Joshua opposed his courage and
arms to the enemy of Israel : and, by this judicious
concurrence of praying and fij,hting, Israel triumph-
ed and Amalek fled.

Observe, thirdly, the manner in which the Holy
Spirit requires correspondent co-operation from us,
as the objects of his care. In displaying his efficacy
in the heart, he pretends not to deal with us as with

70 On the Delay of Conversion.

stocks and stones. It is an excellent sentence of
Augustine : " God, who made us without our choice,
will not save us without our consent." Hence the
Scripture commonly joins these two things, the work
of God in ourconversion, and the correspondent duty
of man. To-day, if yc will hear his voice, here is
the work of God, harden not yonr hearts. Ps. xcv.
8. Here is the duty of man. You are sealed by the
Holy Spirit. Eph. iv. 30. Here is the work of God.
Grieve not the Holy Spirit. Here is the duty of man.
Behold, 1 stand at the door and knock. Rev. v. 20.
Here is the work of God. If any man hear my voice
and open. Here is the duty of man. God worketh in
us to will and to do. Phil. ii. 12. Here is the work
of God. TVork out your own salvation with fear and
trembling. Here is the duty of uian. I will take a-
way the stony heart out of your Jlesh, and I will give
you a heart of Jlesh. Ezek. xi. 19. Here is the
work of God. Blake you a new heart, and a new
spirit. Ezek. xviii. 31. Here, the duty of man.
What avail all these expressions, if it were the design
of Scripture in promising grace to our lukewarm-
ness and delay of conversion ? What are the du-
ties it prescribes, except they be those very duties,
the necessity of which we have proved, when speak-
ing of habits ? What is this caution, not to harden
the heart against the voice of God, if it is not to
pay deference to all he commands ? What is it to
open to God, who knocks at the door of our heart,
if it is not to hear when he speaks, to come when he
calls, to yield when he intreats, to tremble when he
threatens, and to hope when he promises ? What is

On the Delay of Conversion. 71

this working out our salvation with fear and trem-
bling, if it is not to have this continual vigilance, this
salutary caution, this weighty care, the necessity of
which we have proved ?

Our fourth reflection is derived from the threaten-
ings, which God denounces against those who refuse
to co-operate with the economy of grace. The Spir-
it of God, you say, will be stronger than your obsti-
nacy ; he will surmount youv propensities ; he will
triumph over your opposition ; grace will become
victorious, and save you, in defiance of nature. — Nay
rather this grace shall be withdrawn, if you persist
in your contempt of it. INay, rather this spirit shall
abandon you, after a course of obstinacy, to your own
way. He resumes the one talent from the unfaithful
servant, who neglects to improve it ; and, according
to the passage already cited, God sends on those,
who obey not the truth, strong delusion to believe a
lie. 2 Thes. ii. 10, 11. Hence St. Paul draws this
conclusion : Standfast, and hold the traditions which
ye have been taught, whether by word, or by our epistle.
And elsewhere it is said, That servant who knew his
lord's will, and did it not, shall be beaten with many
stripes. Luke xii. 47. And the author of the Epis-
tle to the Hebrews affirms, That it is impossible for
those who were once enlightened, if they fall away, to
renew them again unto repentance. Heb. ii. 4. I am
aware that the apostle had particularly in view the
sin of those Jews who had embraced the gospel, and
abjured it through apostacy or prejudice. We ought,
however, to deduce this conclusion, that when the
Holy Spirit has enabled us to atta4n a certain degree

72 On the Delay of Conversion.

of Jiglil and purity, if we relapse into vice, we cease
to be the objecls of his regard.

5. But why this mass of various arguments, to
show the absurdity of the sinner, who excuses him-
self on the ground of weakness, and indolently a-
waits the operations of grace ? We have a shorter
way to confound and resolve the sophism, adduced
by his depravity. Let us open the sacred books ;
let us see what conclusions (he Scriptures draw from
the doctrine of human weakness, and the promised
aids of grace. If these consequences coincide with
yours, we give up the cause; but, if they clash, you
ought to perceive your error. Show us a single
passage in which the Scriptures, having asserted the
weakness of men, and the aids of the Holy Spirit,
conclude from these maxims, that you ought to con-
tinue in indolence. Is it not evident, on the con-
trary, that they draw conclusions directly oppo-
site? Among many passages, I will select two: the
one is a caution of .Tesus Christ, the other an argu-
ment of St. Paul. Watch and pray, that ye enter not
into temptation ; for the spirit is willing, but the flesh
is neak. Mark xiii. 33. This is the caution of Christ.
Work out yonr salvation with fear and trembling : for
it is God that worketh in yon to will and to do. Phil,
ii. 12, 13. This is the argument of St. Paul. Had
we advanced a sopliism, when, after having establish-
ed the frailty of Imman nature, and the necessity of
grace, we founded, on those very doctrines, the mo-
tives which ouglit to induce you to diligence, and
prompt you to vigilance ; it was a sophism, for which
the Scriptures are responsible. The spirit is willingj

On the Delay of Conversion, 73

bid the flesh is nrak : here is (he principle of Jesus
Christ. God norkclh in you to will and to do : liere is
the principle of St. Paul. Work out your salvation :
here is the consequence. Are you, therefore, actu-
ated by a spirit of orthodoxy and truth, wlien you
exclaim against our sermons ? Are you then more or-
thodox than the Holy Ghost, or more correct than
eternal truth ? Or rathei', whence is it that you being
ortliodox in the first member of the proposition of
our authors, become heretics in the second ? Why
orthodox in the principle, and heretics in the conse-
quence ?

Collect now, my brethren, the whole of these five
arguments; open your eyes to the light, communi-
cated from all points, in order to correct your preju-
dice ; and see how superficial is the man who draws
from human weakness, and the aids of the Spirit,
motives to defer his conversion. The Holy Spirit
works witliin us, it is true ; but he works in concur-
rence with the word and the ministry, in sending you
pastors, in accompanying their word with wisdom,
their exhortation with unction, their weakness with
power : and you, who have never read this word,
who have absented yourselves from this ministry,
who have not wished to hear these discourses, who
pay no deference to these cautions, nor submission to
this power, would you have the Holy Spirit to con-
vert you by means unknown, and beyond the limits
of his operations ? The Holy Spirit works within uSj
it is true : but he requires that we seek and ask those
aids, making efforts, imperfect efforts, to sanctify
ourselves : and would you wish him to convert you,

TOL, VIL 10

74 Oil the Delay of Conversion.

while you neglect to seek, while you disdain io
ask ; to say the least, while you give up yourselves
to inaction and supineness ? The Holy Spirit works
within us, it is true ; but he requires that we act in
concert with his grace, that we second his operations,
and yield to his intreaties . and would you wish hini
to convert you, while you harden yourselves against
his voice, while you never cease from grieving hini ?
The Holy Spirit works within us, it is true ; but he
declares that, if we obstinately resist, he will leave
us to ourselves; he will refuse the aids he has offer-
ed in vain ; he will abandon us to our natural stu-
pidity and corruption ; and you, already come to
the crisis of vengeance, to the epoch for accomplish
ing his wrath, to the termination of a criminal career,
can you presume that tliis Spirit will adopt for you
a new economy, and work a miracle in your favour ?
The Holy Spirit works within us, it is true ; but
thence it is concluded in our scriptures, that we
ought to work, that we ought to labour, that we
ought to apply to the concerns of salvation our
strength of body, our facility of conception, our re-
tention of memory, our presence of mind, our viva-
city of genius : and you who devote this mind, thi?
genius, this memory, this conception, this health,
wholly to the world, do you derive from these very
sermons sanction for an indolence and a delay, which
the very idea of those talents ought to correct ? If
this be not wresting the Scriptures, if this be not of-
fering violence to religion, and subverting the de-
sign of the Spirit in the discovery of our natural

On the Delay of Conversion. 75

weakness, and the promised aids of grace, we must
be proof against the most palpable demonstration.

Enough, I tiiink, has been said, to establish our
first proposition, that the aids of God's Spirit are
founded on the necessity of discharging the offices
of piety, in order to acquire the habit ; and that the
difficulties adduced, are all converted into proofs, in
favour of what they seemed to destroy. Thus also,
according to us, pine divinity, and sacred truth,
ought to resound in our Protestant auditories. Hap-
py, indeed, were the doctors, if, instead of multiply-
ing questions and disputations, they had endeavour-
ed to press these important truths. O, my soul, lose
uot thyself in abstract and knotty speculations ; fa-
thom not the mysterious means, which God adopts
to penetrate the heart. The wind hlotveth where it
Usleth, and thou hcarest the sound thereof, but canst
not tell whence it cometh, or whither it goeth : so is
everyone that is born of the Spirit. John iii. 8. Pride
goeth before destruction, and a haughtij spirit before a
fall. Prov. xvi. 18. Before destruction the heart
of man is haughty, and before honour is humility,
xviii. 12. Content thyself with adoring the good-
ness of God, who promises thee assistance, and
deigns to surmount, by grace, the corruptions of na-
ture. But, while thou groanest under a sense of
corruption, endeavour to surmount and vanquish
thyself; draw from God's promises, motives for thy
own sanctification and instruction ; and even when
thou sayest, I am nothing, I can do nothing, act as
though the whole depended on thyself, and as though
thou couldst "do all things."

76 On the Delay of Conversion.

II. The notion of the aids of the Holy Spirit, was
the first source of illusion we have had to attack.
The notion of the mercy of God is a second, on
which we shall filso proceed to reflect. "God is
merciful," say they ; " the covenant he has established
with nnan, is a covenant of grace : we are not come
to the darkness, to the devouring fire, and the tem-
pest. A general anmesly is granted to every sinner.
Hence, though our conversion be defective,* God will
receive our dying breath, and yield to our tears.
What, then, should deter us from giving free scope
to our passions, and deferring the rigorous duties of
conversion, till we aie nothing worth for the world?"

Strange argument! Detestable sophism, my breth-
ren! Here is tlie highest stage of corruption, the
supreme degree of ingratitude. What do I say ?
For though a man be ungrateful, he discovers sensi-
bility and acknowledgment, for the moment at least,
on the reception of a favour. Forgetfulness and in-
gratitude are occasioned by oilier objects, which
lime and the world have presented to the mind, and
which have obliterated the recollection of past fa-
vours. Eut behold, in the argument t.f the siimer,
an expectation of a novel kind; he acquires the un-
happy art of embracing, in the bosom of his ingrati-
tude, the present and the future; the favours already
received, and those which are yet to come. "I will
be unorateliil beforf^hand. I will, from this instant,
forget the favours I have not as yet received. In
each of my acts of vice, I will recollect and antici-
pate the favours which God shall one day give; and
I will derive, from this considerafion a fresh motive

On the Delay of Conversion, 77

to confirm myself in revolt, and to sin with the great-
er assurance." Is not this extreme of corruption,
and infijralitude the most detestable?

But it is not sufficient to attack this system by ar-
guments of equity and decency; this would be to
make of man a portrait too flattering, by inducing
iiim to believe that he is sensible of such noble mo-
tives. This would affect the wicked little more than
saying, you are very ungrateful if you persist in vice.
The author of our religion knew the human heart
too well, to leave it unopposed by the strongest
banks. Let us extend the hypothesis, and demon-
strate, that tliose who reason thus build upon false
principles; relying on mercy, to which they have
no possible claim. Hence, to find a compassionate
God, they must seek him while he may be Joimd, and
call upon him while he is near.

Here a scholastic method, and a series of ques-
tions discussed in the schools, would perhaps be ac-
ceptable, did we address an auditory of learned doc-
tors, ready to oppose us with their arguments and
proofs. But we will not disturb the repose of these
disputes and controversies ; we will reduce all we
have to advance to terms the most plain, and ques-
tions the most simple, and ask two things — Is the
mercy of God offered you in the Gospel, offered ab-
sohitely without conditions? And if it have prescrib-
ed condition?, are they of a nature, to which you can
instantaneously conform on a death-bed, after hav-
ing run a criminal career ? Here is a second question.

On the idea you may form of these questions will
depend the opinion you ought to have of the man,

78 On the Delay of Convei'sion,

who claims admission to the throne of mercy, after a
dissipated life. For if the Gospel is a difinitive cov-
enant, requiring notiiing of man; or if its requisi-
tions are so easy, that a wish, a tear, a superficial
repentance, a slight recourse to piety, is sufficient,
vour ar2;ument is demonstrative, and our morality ii^
too severe. Profit by a religion so accommodating ;
cease to anticipate an awful futurity ; and reduce
the whole Gospel to mere request for grace. But, if
the Gospel is a conditional covenant; and if the con-
ditions, on whicli grace is oifered, are of a nature
that require time, labour, and application; and if
the conditions become impracticable, when too long
deferred, then your argument is false, and your con-
duct altogether absurd.

Now, my breihren, I appeal to the conscience of
the most profligate sinners, and to casuists minutely
scrupulous. Can lliey rationally hesitate to decide
on the two questions? And will it be difficult to
prove, on the one hand, tlsat the Gospel, in offering
mercy, imposes certain duties; and, on the other,
that we reduce ourselves to an evident incapacity of
compliance, when conformity is deferred ?

I. Say that the Gospel is a definitive covenant,
and you save us the trouble of attacking and refuting
an assertion which contradicts itself; for the very
term covenant, implies a mutual contract between
' two parties; otherwise it would overturn a thousand
express testimonies of Scripture, which we avoid re-
citing, because we presume they are well known 'to
our audience.

On the Delay of Conversion. 79

II. The whole qiieslioh then is reduced to this, to
know what are the stijnilated conditions? We are
ail agreed as to the terms. Tljis condition is a dis-
position of the soul, which the Scriptures sometimes
call faith, and sometimes repentance. Not to dwell
on terms, we ask, what is this faith, and what is this
repentance, which opens access to the throne of
srace? In what do these virtues consist? Is the
whole implied in a simple desire to be saved? In a
mere desire to participate in the benefits of the pas-
sion of Jesus Christ ? Or, if faith and repentance in-
clude, in their nature, tlie renunciation of the world,
the forsaking of sin, a renovation of life, an inward
disposition, inducing us to accept all the benefits
procured by the cross of Christ, does it prompt us
sincerely to detest the crimes which nailed him to
it ? In a w'ord, is it sufficient for the penitent to say
on a death-bed, "I desire to be saved; I acknow-
ledge tliat my Redeemer has died for my sins;" Or
must he subjoin to these confessions, sentiments pro-
portioned to the sanctity of the salvation which he
demands; and eiadicate the crimes, for which Jesus
Christ has made atonement?

I confess, my brethren, that I discuss these sub-
jects with regret. I fear that those of other com-
munions, who n)ay be present in this assembly, will
be offended at this discourse ; and publish, to the
shame of the reformed churches, that it is still a dis-
putable point with us, whether the renunciation of
vice, and adherence to virtue, ought to be included
in the notions of faith, and in the conditions we pre-
scribe to penitents. Tell it not in Gath, publish it

80 On the Ddaij of Conversion.

not in Askclon. 2 Sam. i. 20. There are ionoiant
persons in every society: we have (hem also in our
communion. There are members in each denomi-
nation, who would subvert the most orenerally re-
ceived principles of their profession : we have also
persons of this description. We have ignorant and
degenerate Protestants, who presume to entertain
those relaxed notions of faith and repentance.

A real Protestant believes with our sacred au-
thors, that fie who corifesseth and forsakcth his sins,
shall find mercy. Prov. xxviii. 13. That with God
there is forgiveness, that he may he feared. Psalm
cxxx. 4. That God will speak peace unto his people,
and to his saints ; hut let them not turn again unto Jol-
ly, Psalm Ixxxv. 8. A good Protestant believes, that
faith, without works, is dead ; that it worketh hy love ;
and that we are juslijied hy works. Jam. ii. 21 — 26.
A good Protestant believes, that the kingdom of
heaven is at hand, in order that men way bring Jorih
fruits meet for repentance. Matt. iii. 3. 8. A good
Protestant believes, that there is no condemnation to
those who walk not after the flesh, hut after the Spirit.
Rom. viii. 1, 2. That sin shall not have dominion
over us, because we are not binder the law, but under
grace. Rom. vi. 14. A good Protestant believes,
that without holiness, no man shall see the Lord : that
neither fornicators, nor idol a tors, nor adulter ers, nor
effeminate, nor thieves, nor covetous, nor drunkards, uor
revilers, nor extortioners, shall enter the kingdom of
God. 1 Cor. vi. 8, 9.

If this were not the true definition of faith and
repentance ; if faith and repentance were a mere

0?i the Dchij of Conversion. 81

wish to participate of Ibe merits of Jesus Christ ; if,
in order to salvation, we had but to ask grace, with-
out subduing the corruptions of the heart, what
would the Gospel be ? I will venture to affirm, it
would be the most impure of all relicrions ; it would
be amonslrous economy; it would be an invitation to
crimes ; it would subvert tlie law of nature. Un-
der this supposition, the basest of men mi/^ht have
claims of mercy ; the laws of God might be violated
with impunity : Jesus Christ would not have de-
scended from heaven, to save us from our sins, but
to console us in the commission of crimes. A hea-
then, excluded from the covenant of grace, might be
checked in his riot, by fears of the most tremendous
punishment: a Christian, on the contrary, might be
the more encouraged to continue in sin, by the no-
tion of a mercy ever ready to receive him. And
you, Celsus, you Porphiry, you Zosimiis, you .Ju-
lian, ceh btated enemies of the Christian name, w^ho
calumniated the infant church, who so frequently ac-
cused the first Christians with authorising licentious-
ness, you had reason to complain, and we have no-
thing to reply. So many are the reflections, so ma-
ny the proofs, that the faith and repentance, without
which we can find no access to the throne of grace
in a dying hour, consist not in a simple desire to be
saved, in a superficial recourse to the merits of Je-
sus Christ ; they include, in their notion, the renun-
ciation of the world, the abandoning of our crimes,
and the renovation of lieart, of which we have just
spoken ; and, without this faith, there is no grace, no
mercy, no salvation.

YOL. vir. 11

82 Oil the Delay of Contersiom,

I know that there are growing conversions ; thiil-
faith has degrees, that piety has a beginning, that a
Christian has his infancy ; and that, at the tribunal
of a mercifDl God, the sincerity of our repentance
will be accepted, though imperfect. But would you
call that a growing conversion, would you denomi-
nate that faith, would \ou take that for repentance,
•which is the remorse of a conscience alarmed, not by
abhorrence of sin, but the fear of punishment; not
by a principle of divine love, but a principle of self-
love; not by a desiie to be united to God, but by
horror, excited by the idea of approaching death,
and the image of devouring fire ? Farther, is it not
true, that to what degree soever we may carry evan-
gelical condescension, it is always evident, that faitii
and repentance include, in their notion, the princi-
ples, at least, of detacliment from the world, of re-
nunciation of vice, and the renovation of heart, the
necessity of whicii we have pressed.

This being established, it seems to me that truth is
triumphant ; having proved how little ground a man,
>yho delays conversion, has to rely on the mercy of
God, and expect salvation. For, after having lived
in negligence, by what unknown secret would you
form in the soul the repentance and faith we have de-
scribed, without which, access to the mercy of God is
excluded ? Whence would you derive these virtues ?
From your own strength, or from tiie operations of
the Holy Spirit? Do you say from your own
slrengdi ? Tlien what becomes of your orthodoxy ?
Wtiat becomes of the doctrine of human weakness,
and of the necessity of grace; of which pretext you

On the Delay of Conversion. 83

^'ould avail yourselves to defer conversion? Do
you not. perceive how you destroy your own princi-
ples, and sap, with one hand, what you build with the
other ?

We conclude, that nothing is so suspicious as a
4ardy repentance ; that nothing is so unwise as the
delay of conversion. We farther conclude, that, in
order to receive the aids of grace, we must live in
continual vigilance ; in order to become the objects
of mercy, we must have both repentance and faith ;
and the only sure tests of having these virtues, is a
long course of pious offices. In the ordinary course
of religion, without a miracle of mercy, a man who
has wasted his life in sin, whatever sighs he may send
to heaven at the hour of death, has cause to fear
that all access to mercy will be cut off.

All these things appear very clear, my brethren;
fievertheless, the wicked love to deceive themselves ;
they affect rationally to believe the things, of which
Uiey are only persuaded by caprice ; and they start
objections, which it is of importance to resolve ; with
this view we proceed to apply the whole of this dis-
course.

Application.

We find people who readily say, that they cannot
comprehend these things ; that they cannot imagine
the justice of God to be so severe as we have insist-
ed; and the conditions of the new covenant to be so
rigorous as we have affirmed.

84 On the Delay of Conversion.

What are the whole of these objections but sup-
positions Avithout foundation, and frivolous con-
jectures ? "There is but an appearance: I cannot
imagine: I cannot conceive." Would you, on sup-
positions of this nature, risk your reputation, your
honour, your fortune, your life? Why, tlien, risk
vour salvation ?

The justice of God is, perliaps, not so rigorous,
you say, as we have affirmed. It is true, that it may
be so. If God have, by himself, some covenant of
grace not yet revealed; if he should have some new
gospel ; if God have prepared some other sacrifice,
your conjectures may he right. But if thei'e is no
name under heaven whereby ne can he saved, hut that
of our Jesus, Acts iv. 12. ; if there is no other blood
than that shed by this divine Saviour; if God shall
judge the world according to my gospel, Roni. ii. 16. ;
then your arguments fail, and your salvation is
hopeless.

Farther, what sort of reasoning is this ? " There
is but an appearance : I cannot conceive : I cannot
imagine." And who are you that reason in this
way ? Are you Christians ? W^here then is that faith,
Avhich ought to subjugate reason to the decision of
revelation, and which admits the most abstract doc-
trines, and the most sublime mysteries ? If you are
allowed to talk in this way, to reply when God hath
spoken, to argue when he hath decided, let us estab-
lish a new religion ; let us place reason on tlie throne,
and make faith retire. The doctrine of the Trinity
obstructs my thought, the atonement confounds me,
the incarnation presents precipices to me, in which

On the Delay of Conversion. 85

my reason is absorbed. If you are disposed to
doubt of Ihe doctrines we have advanced, under a
pretext that you cannot comprehend them, then dis-
card the other doctrines ; they are not less incom-
prehensible.

I will go farther still ; I will venture to affirm, that
if rertson must be consulted on the portrait we have
drawn of (iod's justice, it perfectly accords with reve-
lation. Thou canst not conceive how justice should
be so rigorous ; and I cannot conceive how it should
be so indulgent. I cannot conceive how the Lord
of the Universe should be clothed with human flesh,
should expose himself to an infuriated populace, and
expire on a cross: this is the greatest difficulty I
find in tlie Gospel. But be thou silent, imperious
reason ; here is a satisfactory solution. Join the dif-
ficulty which thou findest in the administration of
justice, with tiiat which proceeds from thy notion of
mercy ; the one will correct the other. The supera-
bundance of mercy will rectify the severity of justice ;
for tiie severity of justice proceeds from the super-
abundance of mercy.

If the people who talk in this manner; if the peo-
ple who find the divine justice too severe; if lliey
were a people diligently labouring to promote their
own salvation; if they devoted an hour daily to the
work, the difficulty would be plausible, and they
would have apparent cause of complaint. But who
are these complainers? They are a people who give
full indulgence to their passions; who glory in their
infamous intrigues; who are implacable in hating
their neighbour, and resolved to hate him during life :

86 Oi^ ike JJeiaf/ of Vo'nvcrsion.

Ibey are Totaries of pleasure, who spend haif the
nijijlit in gaming, in drunkenness, in theatres, and
take from the day the part of the night they have
devoted to dissipation: they are proud, ambitious
men who under a pretext of having sumptuous equi-
page, and dignified titles, fancy themselves authoris-
ed to violate the obligations of Christianity with
impunity. These are tlie people, who, when told if
they persist in this way of life, tliat they cannot be
saved, reply, that they cannot conceive how the jus-
lice of God sliould treat them with such severity.
And 1, for my own part, cannot conceive how God
should treat you so indulgenlly; I cannot conceive
how he should permit the sun to enlighten you. I
cannot conceive how he, who holds the thunder in
his hand, can apparently be an idle spedator of your
impiety. 1 cannot conceive how the earth does not
open beneatii your feet, and, by its terrific jaws, an-
ticipate the puniiihment prepared in hell by the di-
vine vengeance.

You say again that this mercy, of which we draw
so magnificent a portrait, is consequently very cir-
cumscribed. But say rather, how is it tiiat you
dare to start difUculties of this nature ? God, the
blessed God, the Supreme Being, has formed you of
nothing; has given you his Son, has offered you his
Spirit, lias promised to bear with you such as you
are, with all youv infitmities, with all your cor-
ruptions, with all your weakness; has opened to
you the gates of heaven ; and being desirous to give
you himself, he requires no return, but the consecra-
tion to him of your few remaining days on earth:

On the Delay of Conversion'. 87

iise excludes none from paradise, but hardened an<!
impenitent men. How then, can you say that the
mercy of God is circumscribed ? What, is it impos-
sible for God to be merciful unless he reward your
crimes ? Is nothing mercy with you, but that which
permits an universal inundation of vice ?

You still say, if the conditions of the new coven-
ant are such as you have laid down, it is then an
arduous task to become a Christian, and difficult to
obtain salvation. But do yau think, my brethren,,
that we are discourai^ed at the difficulty ? Know you
not, that straight is the gate, and narrow is the rvay,
that leadeth unto lije? Matt, vii. 14. Know you
not, that we must phick out the eye, and cut off the
hand ? v. 29. Surmount the most dear and delicate
propensities ; dissolve the ties of flesh and blood, of
nature and sell-attachment ? Know you not, that we
must crucify the old man, and deny ourselves / xvi.
24. Know you not, tljat ive must add to our faith
virtue, to virtue knowledge, to knowledge patience, t&
imlience hrothcrly-kindness, to brotherly-kindness char-
ily, and to charity godliness I 2 Pet. i. 5.

But you add, that few persons will then be saved ,;
another objection we little fear, though perhaps, it
Avould have been unanswerable, had not Jesus Christ
taught us to reply. But is this a new gospel ? Is it
a new doctrine to say, that few shall be saved?
Has not Jesus Christ himself declared it? I will ad-
dress myself, on this subject, to those who under-
stand the elucidation of types. I will adduce one
type, a very distinguished type, a type not equivo-
cal but terrific ; it is the unhappy multitude of h

83 On the Delay of Conversion.

rael, wlio murmured against God, after being saved
from the land of Eg:yp(. The object of their jour-
uey >vas Canaan. Deiil. i. 35, 36. God performed
innumerable miracles to give them the land; the sea
opened and gave them passage ; bread descend<-d
from heaven to nourish them ; water issued from the
rock to quench their thirst. There was but one de-
fect; they never entered into the land: there were
but two adults, among all these myriads, who found
admission. What is the import of this type? The
very thing to which you object. The Israelites rep-
resent these hearers, the miracles represent tlie ef-
forts of Providence for your salvation: Canaan is
the figure of paradise, for which you hope, and Ca-
leb and Joshua alone were admitted into the land,
which so many miracles had apparently promised to
the whole nation. Wiiat do tiiese shadows adum-
brate to the Christian world ? My brethren, I will
not dare to make i\\e application. I leave with you
this oljject for contemplation ; this terrific subject
for serious reflection.

But you still ask why do you pi-each to us such
awful doctrine? It subverts religion; it drives peo-
ple to despair. Great risk, indeed, and imuiinent
danger of drivirig to despair, the men wliom I at-
tack ! Suppress the poison, remove the dagger, ex-
clude the idea of death from the mind, unlil the re-
collection of their sins shall drive them to the last
extremity. But why? Tlie characters wiom we'
have described, those nominal Chiistians, those in-
dolent souls, those men whose iiearts are sold to the
world and pleasure ; have they weak and delicate

On the Delay of Conversion. 89

consciences, whicli we ought to spare, and for whom
we ought to fear, lest the displays of divine justice
should produce effects too severe and strong? Ah!
unhappy people, even to mention ditlicuUies of this
nature. If you were already stretched on a dying
bed ; already come to the close of a criminal course ;
if hell had opened beneath to swallow you up ; if
you had no resource but the last efforts of an expir-
ing soul, then you would be woithy of pity. But
you are yet alive; grace is offered ; all the paths of
penitency are open; the Lord may yet he found:
there is not one among you, but may call upon him
with success. Yet you devote the whole of life to
the world; you confirm the habits of corruption;
and when we warn you, when we unmask your tur-
pitude, when we discover the abyss into which you
precipitate yourselves by choice, you complain that
it is driving you to despair! Would to God that our
voice might be exalted like thunder, and the bright^
ness of our discourse be as that which struck St,
Paul on the road to Damascus; prostrating you,
like that apostle, at the feet of the Lord! Would to
God that the horrors of despair, and the friglitfuL
images of hell, might fill you with salutary fear, in-
ducing you to avoid it ! Would to God that your
body might, from this moment, he delivered to Satan,
that the spirit might be saved in the day of the Lord,
1 Cor. V. 3.

It rests with you my brethren, to apply these
truths; and to profit by the means which Providence,
this day, affords for your conversion. If there yet
remain any resources, any hopes for the man who

VOL. vu» 12

90 On the Delay of Conversion,

delays conversion, it is not with ministers of the gos-
pel to point them out. We are not the plenipotentia-
ries of our religion : we are the ambassadors of Christ ;
we have explicit instructions, and our commission
prescribed. God requires that we puplish his cove-
nant, that we promise you every aid of grace, that we
open the treasures of mercy, that we lead you to hea-
venly places by the track, sprinkled with the blood
of the Saviour of the world. But each of these
privileges has conditions annexed, the nature of
which you have heard. Comply with them, repent,
give your conversion solid, habitual, and effective
marks ; then the treasures of grace are yours. But
if you should persist in sin (to tell you truths to-day,
which, perhaps, would be useless to-morrow,) if you
should persist during life, and till approaching death,
and the horrors of hell shall extort from you protes-
tations of reform, and excite in you the semblance
of conversion, we cannot, without doing violence to
our instructions, and exceeding our commission,
speak peace to your souls, and make you offers of
salvation.

These considerations ought to exculpate ministers
of the gospel, who know how to maintain the ma-
jesty of their mission, and correspond with their
character. And if they exculpate us not in your
estimation, tliey will justify us, at least, in the great
day, when the most secret things shall be adduced in
evidence. You are not acquainted with our minis-
try. You call us to the dying, whom we know ei-
ther to have been wicked, or far from conforming
to the conditions of the new covenant. This wick-

On the Delay of Conversion. 91

ed man, on the approach of death, composes him-
self; he talks solely of repentance, of mercy, and
of tears. On seeing this exterior of conversion, you
would have us presume, that such a man is more
than converted ; and, in that rash conclusion, you
would have us offer him the highest place in the
mansions of the blessed.

But woe, woe to those ministers, who, by a cruel
lenity, precipitate souls into hell, under the delusion
of opening to them the gates of paradise. Woe to
that minister, who shall be so prodigal of the favours
of God. Instead of speaking peace to such a man,
/ would cry aloud ; I would lift up my voice like a
trumpet; I would shout. Isa. Iviii. 1. 1 would thun-
der ; I would shoot against him the arrows of the
Almighty, and make the poison drink up his spirits.
Job vi. 4, Happy, if I might irradiate passions so
prejudiced; if I might save by fear; if I might
pluck from the burning, a soul so hardened in sin.

But if, as it commonly occurs, this dying man shall
but devote to his conversion an exhausted body, and
the last sighs of expiring life ; woe, woe again, to
that minister of the gospel, who, by a relaxed poli-
cy, shall, so to speak, canonize this man, as though
he had died the death of the righteous ! Let no one
ask. What would you do ? Would you trouble the
ashes of the dead ? Would you drive a family to
despair ? Would you affix a brand of infamy on an
house ? — What would I do ? I would maintain the
interests of my Master ; I would act becoming a
minister of Jesus Christ ; I would prevent your tak-
ing an anti-christian death for a happy death ; I would

92 On the Delay of Conversion.

profit by the loss I have now described ; and hold
up this prey of the devil as a terror to the spectators,
to the family, and to the whole church.

Would you know, my dear brethren, which is the
"way to prevent such s^reat calamities? Which is re-
ally the time to implore forgiveness, and to derive
the Holy Spirit into your heart ? It is this moment,
it is now. Seek ye the Lord while he may be found.
Yes, he may be found to-day ; he may be found in
this assembly ; he may be found under the word we
are now speaking ; he may be found under the ex-
bortations we give in his name: he may be found in
the remorse, tlie anginsh, the emotions, excited in
your hearts, and which say, on his behalf, seek ye my
Jare. He may be found tn your closets, where he
offejs to converse wilh you in the most tender and
familiar manner : he may be found among the poor,
among the sick, among those dying carcases, among
those living images of death, and the totnb, which
solicit your compassion ; and which open to you the
way of charity that leads to (lod, who is charity it-
self. He may be found to-day, but perhaps, to-
morrow, he will be found no more. Perhaps, to-
morrow, you may seek in vain ; perhaps, to-morrow,
your measure may be full ; perhaps, to-morrow,
grace may be forever withdxawn ; perhaps, to-mor-
row, the sentence which decides your destiny shall
be pronounced!

Ah! who can estimate a moment so precious!
Ah! who can compare iiis situation with the unhap-
py victims, which the divine vengeance has immo-
lated in hell, and for whojn time is no longer! Who
can, on withdrawing from this temple : refraining

On the Delay of Conversion. 93

from so much vain conversation and criminal dissi-
pation, who can forbear to prostrate himself at the
footstool of the Divine Majesty ; weeping for the
past, reforming the present, and taking salutary pre-
cautions f;)r the future. Who would not say with
his heart, as well as his mouth, Stai/ with me^ Lord;
Twill not let thee go, until thou hast blessed me. Gen.
xxxii. 20. until thou hast vanquished my corruption,
and given me the earnest of my salvation. The
time of my visitation is almost expired; I see it, I
know it, I feel it; my conversion requires a mira-
cle; I ask this miracle of thee, and am resolved to
obtain it of thy compassion.

My brethren, my dear brethren, we have no ex-
pressions sufficiently tender, no emotions sufficient-
ly pathetic, no prayers sufficiently fervent, to draw
you to this duty. Let your zeal supply our weak-
ness. If we have brandished before your eyes the
sword of divine vengeance, it is not to destroy but
to save ; it is not to drive you to despair, but to in-
duce you to sorrow after a godly sori^ and with a re-
pcntance not to be repented of. 2 Cor. ii. 10. It is in-
cumbent on each of you who hear, and regard what
I say, to participate in these advantages. May you,
iiom the present moment, form a resolution to pro-
fit by an opportunity so precious. May the hour
of your death, corresponding with the sincerity of
your resolutions, and with the holiness of your lives,
open to you the gates of heaven ; and enable you
to find in glory that God, whom you might have
found merciful in this church. God grant you grace
so to do. To Father, Son, and Holy Spirit, be hon-
our and glory for ever. Amen.

SERMON III.

On the Delay of Conversion.

Isaiah Iv. 6.

Seek ye the Lord while he may he Joimd, call ye upon
him while he is near.

[the subject concluded.]

Experience, my brethren, is a great teacher ;
it is a professor which adduces the most clear, solidy
and indisputable proofs. Reason is an admirable
endowment, given us for a guide in our researches
after truth. Revelation has been happily added, to
correct and conduct it; but both have their difficult
ties. Reason is circumscribed, its views are confined,
its deviations frequent; and the false inferences we
perceive it deduces, render doubtful its most clear
and evident conclusions. Revelation, however ven-
erable its tribunal, however infallible its decisions, is
foolishness, says the apostle, to the natural maji ; it
is exposed to the erroneous glosses of critics, to the
difficulties of heretics, and the contradiction of infi-
dels. But experience is without exception ; it speaks
to the heart, to the senses, and the understanding ; it
neither reasons nor debates, but carries conviction
and proof. It so captivates the consent of the Chris-

96 On the Delay of Conversion,

liaii, the philosopher, and even the atheist, that no-
thing but mental derangement can induce a man to
combat its decisions.

This is the grand instructor who shall preach to-
day in this pulpit. In illustrating the words of the
ie\i, it is not sufficient that we have demonstrated,
in our preceding discourses, from reason and Scrip-
ture, the folly of the sinner, who delays his conver-
sion ; it is not sufficient that philosophy and religion
have both concurred to prove, that in order to labour
successfully at the work of salvation, we must begin
in early life, in the time of health, and in the days of
youth. We will prove it by experience; we will
demonstrate it by sad tests and instances of the
truths we have delivered ; we v^ill })roduce to you
awful declarations of the the wrath of heaven, which
cry to you with a strong and tender voice, Seek ye
the Lord while he may be founds call ye upon him
while he is near.

These witnesses, these tests, these cases, shall be
adduced from persons, who were once placed in your
present situation ; acquainted with the will of God,
warned by his servants, and living, as St. Peter ex-
presses himself, at a period, in which the long suffer-
ing of God awaited them. 1 Pet. iii. 20. And you,
even you. Christians, will one day become what they
now are, awful examples of the wrath of God ; eter-
nal monuments of his indignation and vengeance ;
unless your eyes, opened by so much light, unless
your hearts, impressed by so many motives, unless
your consciences, alarmed by the dreadful judg-
ments of God, shall take measures to prevent the

On the Delay of Conversion, 97

sentence, already prepared in his eternal counsels,
and the execution of which is at the door.

But does it not seem to you, my brethren, that we
undertake a task too arduous, when we engage to
prove, from experience, that the long suffering of God
is restricted ; and that, by delaying conversion, we
risk the total frustration of the work ? You have al-
ready alleged, I am aware, an almost infinite number
of sinners, who apparently subvert om- principles ;
so many servants, called at the eleventh hour ; so
many hearts, which grace has changed in a moment;
so many penitents, who, in the first essays of re-
pentance, Ijave found the arms of mercy open ; and
whose happy success consoles, to the present hour,
the imitators of their crimes.

We shall hear your reasons, before we propose
our own. We would leave nothing behind, which
might occasion a mistake, in which it is so danger-
ous to deceive. Our discourse shall turn on these
two points : first, we will examine the cases of those
sinners, which seem to favour the conduct of those
•who delay conversion ; then we shall allege, in the
second place, those which confirm our principle,
and make a direct attack on security and delay.

I. We shall examine the case of those sinners,
which seem to militate against what we have advan-
ced in the preceding discourses. All that we then
advanced, may be comprised under two heads. We
said, first, that in order to acquire (he habit of piety,
there was but one way, the daily exercise of all its
duties. We affirmed, secondly, that the period of
mercy is restricted ; and that we risk a total exclu-

VOL. YII, 13

98 On the Delay of Conversion.

sion, when we offer to God only the last groans of
expiring life. We founded our first proposition on
Ibe force of habits, and on the nature of the Holy
Spirit's economy, who, for tlie most part, abandons
to their own turpitude, those that resist his grace.
This was the subject of our first sermon, and the se-
cond part of the other. We established our second
proposition on the new covenant, which offers us mer-
cy, solely on condition of repentance, faith, and the
love of God; consequently, which renders dubious the
state of those, who have not bestowed upon th(»se vir-
tues, the time adequate to their acquisition. These
are tl>e two principal heads, which comprise all that
•we have advanced upon this subject.

You may oppose to us two classes of examples.
In the first class, you may arrange those instanta-
neous conversions, which grace has effectuated in a
moment by a single stroke ; and »\ hich apparently
destroy wnat we have advanced on the force of hab-
its, and on tlie eaono*iiy of the Holy Spirit. In the
second class, you will put those other sinners, who,
after the perpetration of enormous crimes, have ob-
tained remission by a sigh, by a wish, by a few
tears ; and afford presumptive hopes, that to what-
ever excess we may carry our crimes, we shall nev-
er exceed the terms of uiercy, or obstruct reception
at the throne of grace.

You adduce those sudden conversions, those in-
stantaneous changes on tlie spot, without difficulty,
labour, and repeated endeavours. Of tliis class, we
have various examples in Scripture. We have Si-
nion, we have Andrew, we have James the son of

On the Delay of Conversion, 99

Zebedee, and most of the apostles whom Jesus
Christ found engaged in the humble trade of fishing,
or collecting the tribute ; and who were instantane-
ously endued with divine thoughts, new desires,
and heavenly propensities ; who, from the mean-
est artisans, became the heralds of the gospel ;
formed the noble design of conquermg the universe,
and subjugating the world to the empire of their
Master.

With this class, may also be associated the example
of Zaccheus ; who seems to have been renovated in
a moment, and to have reformed on the spot, and
without the previous duties of piety, a passion the
most obstinate, wliich grows with ao;e, and from which
scarcely any one is converted. He assumed a lan-
guage unheard of in the mouth of a merchant, and
especially a covetous merchant : The half of my
goods I glue to feed the poor ; and if I have taken
any Hung from any man by faiSc accusation^ I res-
tore him fourfold. Luke xix. 8. To the same class
you aiay add those thousands of persons, who chang-
ed their faitli, and reformed their lives, on the first
preaching of ihe apostles.

After so many trophies erected to the power of
grace, what becomes of your arguments, you say, on
the force of habits, on the genius of the Holy Spir-
it's economy? Who will maintain, after this, that
habits of pitly may not be acquired without labour,
fatigue, and the duties of devotion ? Why may 1 not
promise myself, alter devoting the most of my life,
to pleasure, to have tiie same power over my heart
as Zaccheus, the apostles, and first converts to Chris-

100 On the Delay of Conversion,

tianity? Why may 1 not expect tlie irradiations
which enlightened, the aids which attracted, and the
omnipotent power, which converted them in a mo-
ment? Why should I make myself a perpetual mar-
tyr to forward a work, which one of those happy
moments shall perfectly consummate] These are the
first difficulties, and the first examples, you adduce.

You oppose in the second plea, the case of those
sinners, w ho, after committing the greatest crimes,
have found, on the first efforts of repentance, the
arms of mercy open for their reception. Of this
class, there are many in the Scriptures: the princi-
pal are David, St. Peter, St. Paul, and the converted
thief, who has a nearer connection with our subject
than any of the others. These are names, which the
wicked have continually in their mouths ; and it
must be acknowledged, that they are distinguished
monuments of divine mercy. It would seem that
you may deduce this consequence, that to v.hatever
degree you may have carried vice, there is some
ground to expect pardon and salvation.

After so many examples of divine mercy, sinners
will readily say, how is it that you alarm us with so
many fears ? Why do you draw so many terrific por-
traits of the justice of God ? And why exclude the
sinner however corrupt, from the throne of grace ?
I who may have a secret intrigue, scarcely suspect-
ed, very far from being known to the world, shall 1
liave more difficulty in obtaining mercy than David,
whocommitted adultery in theface of all Israel? I who
may have absented myself for a time from the true
church, shall I have more difficulty in obtaininor mer-

On the Delay of Conversion. 101

cy than St. Paul, who persecuted tlie saints ; or St.
Peter, who openly denied his Master, and in his
Master's presence? I who have not directly robbed,
but have been contented with acquiring goods by
means clandestine indeed, but at the same time sanc-
tioned by example, by custom, by the usages of fraud
and art ; by palliated lies, and oaths contrary to
truth ; but essential in the employment to which I
am providentially called, shall I be more faulty than
the converted tliief who robbed on (lie highway?
What should hinder me then from following those
personages in vice during life, reservuig time to
throw myself into the arms of mercy, and imitate
their repentance in my last hours?

Have you, sinners, said enough ? Are these all
your hidden things of dishonestij, and all the frivo-
lous pretences of whicli Satan avails himself to se-
cure you in his fold? See then to what tends your
religion, and the use you make of our Scriptures.
The Holy Spirit has delineated the lives of those il-
lustrious men who once were vessels of honour in
the Lord's house ; he has surrounded you with a cloud
of nilnesseSi for animation in your course, by the ex-
am()le of men like yourselves, who have finished
with joy. He has also left you a history of their
defects, to excite you to vigilance, saying to every
sinner, take care, if those distinguished saints slum-
bled ; what will thy fall be when thou shalt relax?
If those main pillars have been shaken, what has not
the bruised reed to fear? If tlie cedars of Lebanon
have been ready to tumble, what shall be the desti-
ny of the hyssop of tiie wall ? To those reflections

10i2 On the Delay of Conversion.

you are deaf; and to deceive the Eternal AVisdom,
and to be wiser in i/oiir foolish generation, than the
Father of lifjjhts himself, you draw from these exam-
ples, designed to make you wise, motives to confirm
you in your critnes. We shall endeavour to solve
the whole of your sophisms.

We shall first make this general observation ; that
when we said in the preceding discourse, we must,
in order to acquire the habit of piety, perform its
duties, and to obtain admission at the throne of
grace, we must deiiionstrate our faith by a course of
virtuous actions, we told you only wiiat commonly
occurs in the course of religion. We did not include
in our remarks, the overpowering and extraordinary
operations of grace. For God, who was pleased
Sometimes to supersede the laws of nature, super-
sedes also, on some occasions, the laws of religion, by
graciously enlarging the limits of the new covenant.
The laws followed in nature are wisely established.
He has assigned a pavilion to the sun, and balanced
the earth on its poles. He has prescribed boundaries
to the sea, and obliged this iujpetuous element to re-
snect the commands of its Creator. Hitherto shall
thou come, hut no jurther ; and hei'e shall thy proud
■waves be stayed. Job. xxxviii. 11. We have seen
him not only supersede tlie laws of nature, bui like-
wise discover as !iiuch .. isdom in their suspension as
in llieir establishment. We have sometimes seen the
earth quake ; the su!i slop and suspend his course :
the waters of the sea advancing before, or retjfing
behind, divide themselves as a wall on Jie ripil hand,
and on the left. Exoti. xlv. 22. as well to favour his

On the Delay of Conversion, 103

chosen people, as td destroy llie rebellious nation.
The laws of reliction, and t! e conditions of his cove-
nant, are also perfectly wise, and equally founded
on goodness and equity : meanwhile, God is pleased
sometimes to suspend them, and to enlarge the limits
of grace.

This thought aptly applies to many of the cases
you adduce, and particularly to instantaneous con-
versions. They are not the usual way in which the
Holy Spirit proceeds ; they do not occur in the or-
dinary course of religion. They are exceptions to
the general laws, they are miracles. Instead therefore
of judging of the general law'S of religion, by these
particular instances, you should rectify your notion
of them by those general laws. — All ! teinporizing
directors, apostate casuists, pests of tlie public, yoii
compose your penitents with deceitful hope. This
is our first solution.

When a pliysician, after exhausting all the powers
of art to restore tlie sick, finds his prescriptions baf-
fled, his endeavouis vv iliiout effect, and his skill desti-
tute of resource : when he finds the brain delirious,
the circulation of the blood irregular, tiie chest op-
pressed, and nature ready to fall under the pressure
of disease, he says it is a lost case. He presumes
not to say, that God cannot heal hisn ; nor that lie has
never seen a recovery in similar circumstances ; he
speaks according to the course of nature ; he judges
ticcording to the rules of art, he decides as a physi-
cian, and not as a worker of miracles. Just so, when
we see a man in the church, who lias persisted thirty,
forty, or fifty years in a course of crimes ; when

104 On the Delay of Conversion.

we see this man struck with de'alh, that his first con-
cern is for the health of his body, that he calls both
nature and art to his assistance ; that his hopes
being lost, he turns his attention towards religion,
desires to be converted, weeps, groans, and prays ;
that he discovers to us the semblance of conversion ;
this man's state is doubtful, and exceeding doubtful.
But we speak according to the ordinary course of
religion : knowing that God is almighty, we ex-
clude not the occurrence of miracles. Hence all
the cases you adduce are prodigies of conversion,
in which God has exceeded ordinary laws, and from
which no conclusions can be drawn ; and all that
you add on the power of God, on the irresistible,
renovating and victorious efficacy of grace, how-
ever solid on other occasions, when applied to this
subject, are empty declamations, and foreign to the
})nint.

But are all those examples of conversion, and re-
pentance, miracles : No, my brethren, nor is this
the whole of our reply ; and had we proved that
they are all such in efiect, we should indeed have
done little, and you would have returned home,
flattered, perhaps, that God would do the same
prodigies for you in a dying hour. Let us enter in-
to a more minute discussion ;let us remark, — anti this
is our grand solution, — let us remark, that among all
the sinners wliose conversion you adduce, there was
not one, no not one in the condition of the Christian
^vho neglecting his salvation, presumes to offer to
God only the dregs of life', and the last groans of
expiring nature. No; of all those sinners, there is

On the Delay of Conversion. 106

not one who was in the situation of such a man ; con-
sequently, there is not one, no not one, who can af-
ford the shadow of a rational excuse to flatter the
men we now attack. Let us ilhistrate this reflection ;
it is of the last importance. You may remark five
essential distinctions. They diff*ered — either with
regard to their li^ht — or with regard to their motives
— or with regard to the duration of their crime — or
with regard to their virtues — or with regard to the
certainty of their repentance and conversion : five
considerations, my brethren, which you cannot too
deeply inculcate on your minds. Some of them ap-
ply to the whole, others to a part. Let each of you
apply to himself that portion of our remarks on
these conversions which corresponds with his case.

We shall speak first of the illumination of those
two classes of sinners ; we affirm that there is an es-
sential diflerence between the men whose example is
adduced, and the Christians who delay conversion.
Of all those sinners, there was not one, who possess-
ed the light which we have at the present day. Zac-
cheus, the apostles, the prophets, David, and all the
persons at th6 period in question, were in this res-
pect inferior to'flie most ignorant Christian. Jesus
Christ has decided, that the least in the kingdojn of
heaven is greater than the}/, Luke vii. 28. St. Peter
had not seen the resurrection of his Master, when he
had the weakness to deny him. The converted thief
had, perhaps, never heard his name, wiiile abandon-
ed to his crimes; and St. Paul, while persecuting the
church, followed the old prejudices of Judaism, he
did it ignoranili/, as he himself affirms. 1 Tim, i. 13^

VOL. VII, 14

f 06 Oil ihe Delay of Conversion,

This is the first consideration which aggravates
your condemnation, and renders your saivation
doubtful, if you defer tlie work. The grace of God
has appeared to all men. You are born in so enlight-
ened an age that the human mind seems to have at-
tained the highest period of perfection to which its
weakness will permit it to arrive. Philosophy has
been disencumbered of all ambiguous terms, of all
useless punctilios, and of all the pompous nothings,
which confused rather than formed the minds of
youth. Theology is purged, at least on most sub-
jects, and would to God that it \Nas altogether i>uig-
ed, of the abstruse researches, and trifling disquisi-
tions which amused our fathers. If some weak
minds still follow the former notions, they only ren-
der diemselves ridiculous; they thereby weary the
people, disgust the learned, and are left to detaii
their maxims to the dusty walls of their deserted
schools.

How clearly have they proved, for instance, the
being of God ? On how many clear, easy, aiid de-
monstrative evidences, have they established iliis
fundamental article of religion ? How clear and con-
clusive have they made the doctrine<»f the imtnortal-
ity of the soul ? How readily has philosophy coin-
cided with religion on this article, to disengage spnit
from matter, to mark the functions of each substance,
to distinguish which belongs to the body, and which
to the mind ? How clearly also have they proved
the truth of religion ? With what industry have they
investigated the abyss of ancient literature, demon-

On the Delay of Conversion, 107

strated and rendered notorious the prodigies achiev-
ed in the seventeenth century ?

I speak not this to make an eulogium on our age,
and elevate it in your esteem. I have, my brethren,
views more exahed. All the knowledge of this pe»
riod is dispensed by that wise Providence which
watches over your salvation, and it will serve for
your refutation. The economy of the Holy Spirit,
who illuminates your mind, has been fully discussed.
If, therefore, it be true, that the atrocity of sin is
proportionate to the knowledge of the delinquent ;
— if it be true, tliat those who know their Master's
will, and do it noty shall be punished with more stripes
than those who are ignorant and negligent j Luke xii.
17 ; — if it be true, that the sin of such persons re-
maineth, as Jesus Christ has affirmed, John ix. 41 ;
— if it be true, that it were better not to have known
the ivay of righteousness, than to turn from the holy
commandment, 2 Peter, ii. 21. ; — if it be true, that
God will require five talents of those who have re-
ceived five, while those who have received but two
shall be only accountable for two. Matt. xxv. — if it
be true, that it shall be more tolerable for Tyre and
Sidon, than for Cliorazin and Bethsaida ; — it is also
true, that your arguments are sophistical ; that the
example of those sinners can afford you nothing but
deceitful hopes, which flatter the delay of conver-
eion.

From the first consideration arises another, which
constitutes a second difference ; that is, the motives
which press you to conversion were scarcely known
to the others. You are pressed more than they by

108 On the Delay of Conversion.

motives of knowledge. What were all the favours
which they received of God, in comparison of those
heaped on you; you are born in an accepted time, in
a day of salvation, 1 Cor. vi. 2. ; in those happy days
9vhick so many righteous men and prophets desired to
see. Matt. xiii. 17. You are pressed more than they
by motives of interest, ijou have received of his ful-
ness, and grace for grace, John i. 16 ; you to whom
Christ has revealed immortality and life, 2 Tim. i. 10.;
who having received such promises, you ought to
be the more separated from all Jilthiness of the flesh,
and of the spirit, — more than they, by motives of
fear, for, knorving the terrors of the Lord, you ought
to be the more obedient to his will, — more than
they by motives of emulation ; you have not only
the cloud of rvitnesses, but the grand pattern, the
the model of perfection, who has left us so fine an
example that we should tread in his steps ; who has
Baid, Learn of me, for I am meek and lowly of heart.
Matt. xi. 29. Looking unto Jesus the author and
finisher of your faith ; you ought, according to St.
Paul's exhortation, to be induced not to cast aivay
your coiifidence, Heb. x. 35. — More than they by the
grandeur of your heavenly birth ; you have not re-
ceived the spirit of bondage unto far, hut the Spirit
of adoption^ whereby we cry, Abba, Father, Rom.
viii. 15.

What is the result of all these arguments ? If you
have more motives, you are more culpable; and, if
you are more culpable, the mercy which they have
obtained, concludes nothing in yourfiivour; and the
objection which you derive froii] example, is alto-

On the l^elay of Conversion. 10$

gether sophistical. And what is worse, this super-
abundance of motives renders your conversion more
difficult, and thereby destroys the hopes you found
on their example. For though the Holy Spirit has
a supreme power over the heart, nothing, however,
is uiore invariable, than that in promoting our conver-
sion, he acts with us as rational beings, and in conform-
ity to our nature ; he proposes motives, and avails
himself of their force, to induce us to duty. Conse-
quently, when the heart has long resisted the grand
motives of conversion, it becomes obdurate.

How were those miraculous conversions achieved
to which you appeal ? It was in a way totally inap-
plicable to you. The first time Zaccheus saw .Tesus
Christ, he received the promise of salvation. Zac-
cheus feeling, by the efficacy of grace, the force of a
motive never experienced before, yielded immedi-
ately and without hesitation. The converts, on the
day of Pentecost, were in suspense concerning what
opinion they should form of Jesus Christ : they had
crucified him in ignorance, and Jerusalem remained
undecided what to think of him after his death. The
apostles preached ; they proved hy miracles the
truth of his resurrection. Tli^n those men, being
struck with motives never before proposed, yielded
at once. Thus the Holy Spirit operated in their
hearts ; but in conformity to their nature, proposing
motives, and employing their force to captivate the
heart.

But these operations of the Holy Spirit have lost
their effect with regard to you. What motives can
he in future proposed, which liave not been urged s

110 On the Delay of Conversion.

thousand times, and which have consequently lost
their efficacy ? Is it the mercy of God / That you
have turned into lasciviousness. Is it Ihe ima<re of
Jesus Christ crucified? Him you daily crucify afresh,
^vithout remorse and without repentance. Is it the
hope of heaven ? You look onl\' at the things which
are seen. Is it the fear of hell ? That has been paint-
ed a thousand and a thousand times, and 30U have
acquired the ait of bravinsf its terrors and torments.
If God should therefore, employ in your behalf the
same deoree of power, which eifectuated those in-
stantaneous conversions, it would be found insuffi-
cient ; if he should employ for you the same miracle,
that miracle would be too w-eak. It would require
a more abundant portion of grace to convert you,
than it did to convert the others ; consequently, a
miracle less distinguished than was afforded them,
concludes nothing in favour of that which is the ob-
ject of your hope, and the flimsy foundation of your
security.

A third difference is derived from the duration of
their crimes. Of all the sinners we have enumerat-
ed, if we may except the converted ihief, there was
not one who persevered in vice to the close of life.
SL Feter, St. Paul, and David, were but a few mo-
ntents, but a few days, or a few years at most, en-
tangled in sin. They consecrated the best part of
life to the service of God. They were unfaithful in
a few instances, but afterwards their fidelity was un-
remitting.

I acknowledge the good thief seems to have, with
llie sinners we attack, the sad similarity of persisting

On the Delay of Conversion, 111

in vice to the end of life. But his history is so short
in the Gospel, the circumstances related are so few,
and the conjectures we may make on this subject are
so doubtful and uncertain, that a rational man can
find in it, no certain rule for the regulation of his
conduct.

Who was this thief? What was his crime ? Wlsat
induced him to commit it? What was the first in-
stance of his depravity? What was that of his re-
pentance? What means did grace employ for his
coversion ? So many questions, and so many doubts,
are so many sufficient reasons for inferring nothing
from his conversion. Perhaps he has been engaged
in this awful course but a short time. Perhaps, se-
duced by an unhappy ease, he was less guilty of
theft than of softness and compliance. Perhaps only
the accomplice of Barabbas in sedition, he had less
design of disturbing society, than in restricting the
tyrannic and exorbitant power of the Romans. Per-
haps sur|)rised by weakness, or tempted by necessity,
he had received sentence for his first offence. Per-
haps having languished a long time in prison, he had
repented of his sin. We do not affirm these things,
they are merely conjectures ; but all that you can
object are similar conjectures, refuted with the same
ease. And after the like refutation of all these prob-
abilities, how many criminating circumstances occur
in j'our life, which were not in his. We said, that
he had not received the education which you have ,
he had not received the torrent of grace, with which
you are inundated ; he was unacquainted with a
thousand motives, which operate on you ; the mo-

112 On the Uday cf Conversion.

ment he saw Jesus Christ, he loved him, and he be-
lieved on him. How was that ? With what faith ?
At what time ? In a manne" the most heroic in the
world : with such a faith as was never found in Is-
rael. At a time when Jesus Christ was fixed on the
cross ; when he was pierced with the nails ; when he
was delivered to a frantic populace ; when they spit
upon him ; when he was mocked by the Greek ;
when he was rejected by the .Tew ; when he was be-
trayed by .Tudas ; when St. Peter denied him ; when
his disciples fled ; when Jesus made himself of no
reputation, and took upon himself the form of a ser-
vant, the thief,-— ihe thief seeu^ed to be the only be-
liever, and he alone to constitute the whole church.
After all, this is but a solitary example : if the con-
verted thief afford you consolation in your crimes,
tremble, ye sinners, when ye cast your eyes on him,
who was hardened at his side ; and let the singulari-
ty of this late conversion induce you to fear, lest
you should not have been chosen of God to furnish
to the universe a second proof of the success of a
conversion, deferred to the hour of death.

A fourth reflection turns on the virtues of those
sinners, whose example you adduce. For though
one criminal habit may suffice, where repentance is
wanting, to plunge into the abyss, him who is capti-
vated with it, whatever his virtues juay be ; yet there
is a vast disparity between the state of two men, one
of whom has fallen, indeed, into a crime, but who
otherwise has the virtues of a great saint ; and the
other of whom has fallen into the same crime, but is
wanting in those virtues. You bear with a fault in

On the JDday of Conversion* 113

a servant, when he is well qualified for your service ;
but this defect would be insupportable in the person
of another, destitute of those talents.

Apply this remark to the subject in hand. It is a
du^y to inquire, whether God will extend his mercy
to you, after the perprelration of notorious offences.
You allege, for your comfort, the case of those sin-
ners who have obtained mercy ; after having' pro-
ceeded in vice, at least, according lo your opinion, as
far as yourself. Take two balances: weigh with one
hand their crimes, and ^o;/r crimes ; weigh with the
otlicr their virtues, ^n(\ your virtues. If the weights
are equal, your argument is conclusive ; the grace
■which tliey obtained, is an infallible testimony that
you shall not be excluded. But if you should find,
on inquiry, a difference ; if you should find, on your
dying bed, that you have resembled them in what is
odious, and not in what is acceptable, do you not
perceive tlie impropriety of your presumption, and
the absurdity of your hopes ?

Now, who is there among us abandoned to vice,
that will compare himself with those illustrious saints
in regard to virtue; as it is readily acknowledged that
they resemble them in regard to faults ? You follow,
to-day, the muUitude to do evil, as Zaccheus, and, as
the apostles before their conversion : so far the par-
allel is just ; but can you prove, iike them, that you
obeyed the first calls ol Jesus Clirist; that you have
never been offended, neither witii the severity of his
precepts, nor with the bloody iionors of his cross
and martyrdom ? You sacrifice, like David, to an
impudent Bathshebaj the rights of the Lord, who en-
vois VII, 15

114 Qn the Delay of Conversion.

joins temperance and modesty : so far the parallel b
just; but have you, like him, had the law of God in
your heart ? Have you, like him, rose at midnight,
to sing praises to God ? Have you, like him, made
charity your glory, and piety your delight? You
have persecuted the church, like St. Paul, by mali-
cious objections, and profane sneers ; you have made
havock of the fiock, as this zealot once did, by per-
secutions and punishments: so far the parallel is just;
but have you asked Jesus Ciirist, as he did, Lord,
what Tvoiddst thou have me to do ? And, as soon as
he appeared to you by the way to Damascus ? Have
you not conferred with flesh and blood, when requir-
ed, like him, to go up to Jerusalem, and abjure the
prejudices of your fatiiers ? Has your zeal resembled
his, so as to feel your spirit stirred within you, at the
sight of a superstitious altar? And has your love
resembled his, so as to be wUling to be accursed for
your brethren ? You have denied Jesus Christ, as
St. Peter ; and that criminal laxity, which induced
you to comply in such and such company, when your
virtue was assailed, has made you like this apostle,
wht) denied him in the court of Caiphas : so far the
parallel is just ; but have you, like him, burned with
zeal for the interests of his glory ? Have you said,
with an ardour like his, Lord, thou knotvest that I
love thee ? Have you, like these saints, been ready to
seal the truths of the Gospel with your blood ; and,
after being a gazing-slock to the world, are you, like
them, ready to be offered up ? You, like the tliief,
have that false weight, and that short measure, which
you secretly use on your counter, and in your

On the Delay of Conversion. 115

warehouse ; or that authority, which you openly
abuse in the face of the world, and on the seat of jus-
tice : you liberate the culprits, who, perhaps, have
imposed on strangers, or attacked them with open
force : so far the parallel is just ; but have you, like
him, liad eyes, which penetrated through the clouds,
with which Christ w^as surrounded on the cross ?
Have you, like him, discovered the God of heaven
and earih, in the person of the crucified Redeemer ?
Have you, like him, repaired, with the sincerity of
your expiring breath, the crimes of your whole life ?
If the parallel be still just, your argument is good,
and your recourse to mercy shall be attended with
the same success. But if the parallel be defective ;
if you find, on your deatli-bcd, that you have follow-
ed those characters solely in what was sinful, then
youi- argument is false ; and you ought, at least, to
relinquish the hopes you have founded on their ex-
amples.

5. We find, in short, another difference between
the men who delay conversion, and the sinner?, whose
cases they adduce : it is evident that they were con-
verted and obtained mercy, whereas it is extremely-
doubtful whether the others shall ever obtain it, and
be converted. Wliat, according to your mode of ar-
guing, constitutes the strength of your objection, be-
comes the solidity of our reply. A sinner, in the ca-
reer of crimes, is in a fluctuating condition between
life and death ; equally uncertain whether he shall
obtam salvation, or become the victim of perdition.
These men who delay conversion, these are the sin-
ners we have to attack. You allege the ca?e of cha-

116 On the Delay of Conversion.

racters, whose state has been aheady determined}
and whose repentance has been realized by experi-
ence. Each of these, while, like you, habituated to
vice, was, like you, uncertain whether they should
obtain mercy, or whether the door would be shut.
Access was opened, pardon was j2;ranted. Thus the
question is decided ; and all doubts, with regard to
them, are done away.

But your situation is quite the reverse. You have
the sins of their fluctuating state, not the grace of
their determined condition, which induces confi-
dence. In this painful suspense, who is in the right ?
We, who tremble at the awful risk you run ; or you,
who rely on the precarious hope of extricating your-
selves from sin ? Who is in the right ? Those accom-
modating guides, who, in yoin- greatest profligacy,
continually assure you of the divine mercy, which
serves merely as a pretext to confirm you in crimes ;
or we who brandish before your eyes the awful
sword of justice, to alarm your indolence, and rouse
you from soft security ?

Collect now, my brethren, all this variety of re-
fl^ections ; and, if there remain with you a shadow of
honesty, renounce the advantage you pretend to de-
rive from these examples. Consider, that many of
these conversions are not only out of the common
course of religion, but also that they could not have
been effectuated by less than miraculous powers.
Consider that, among all those sinners, there was not
one in the situation of a Christian, who delays con-
version to the close of life. Consider that you are en-
lightened with meridian lustre, which tliev had scarce-

On the Delay of Conversion. 117

Jy seen. Consider that you are pressed vviili a thou-
sand motives unknown to them. Consider that they
continued, for the most part, but a short time in sin ;
but you have wasted life in folly. Consider, that
they possessed distinguished virtues, wliich rendered
them dear to God ; but you have nothing to offer
him but dissipation or indolence. Consider, that they
were distinguished by repentance, which afforded
constant proof of their sincerity : whereas it is still
doubtful, whether you shall ever be converted, and
you go the way to make it impossible. See, then,
whether your arguments are just, and whether your
hopes are properly founded.

These examples we acknowledge, my brethren,
are very encouraging to those who diligently en-
deavour to reform. We delight in enforcing them
to those contrite and simple souls ; those bruised
and timorous souls, who tremble at God's word.
We came not to straighten the way to heaven ; we
came not to preach a severe morality, and to an-
nounce a Divinity ferocious and cruel. Would to
God that every sinner, in this assembly, would recol-
lect himself, and swell the catalogue of converts, in
which grace has been triumphant ! But hardened
men can infer nothing hence, except alarming con-
siderations.

Hitherto we have examined the cases of those sin-
ners, wiio apparently contradict our principles ; let
us, in the next place, briefly review those, by which
they are canfijnied. Let us prove that the long-suf-
fering of God has its limits ; and that irt order to
find him propitious, we must seek the Lord while he

118 On the Delay of Conversion.

may hejonnd, and call upon him while he is near. This
is our second head.

11. Three distinguished classes of examples, my
bretiu'en, three alarming monuments, confirm those
illustrious truths. These are —

I. Public catastrophes. II. Obdurate sinners.
III. Dying men. — Happy are tliey who are caution-
ed by tlie calamities of others !

I. Public catastrophes. There is to every govern-
ment, to every nation, and to every church, a limit-
ed day of visitation : there is a time in which the
Lord may be found, and a time in which he will not
be found. "A time when he may be found :" when
commerce flourishes, when families prosper, when
armies conquer, when politics succeed, when the
temples are open, when the solemn feasts are ob-
served, and the faithful say one to another, O come
let us go up to the mountain of the Lord. This is the
time when the Lord may be found. Happy time,
^vhich w ould have l)een restricted only by the dura-
tion of the world, had not the ingratitude of man
introduced another time, in vvliich the Lord will not
he found. Then commerce languishes, families de-
generate, armies are defeated, politics are confused,
churches are overturned, the solemn feasts subside;
and the earth, according to Moses, vomiicth out its in-
habitants.

Isaiah has given us a proof of this awful truth, in
the Jews of his ov/n age. He preached, he prayed,
he exhorted, he threatened, he thundered, flow
often was his voice heard in the streets of Jerusalem \

On the Delay of Conversion. H9

Sometimes he would draw tliem with the cords of
humanity; sometitiies he would s?i\e{\wmnilhfem\
pvJling them out of the fire. How often did lie pro-
claim amontr them thosi^ leirjfic words — Bthold the
Lord, the Lord of hosts, doth take away from Jerusa-
lem, and from Judah, the stay and the staff, the whole
staij of bread, and the whole stay of water ; the mighty
man, and the man of war ; the judge, and the prophet,
and the prudent, and the ancient, and the captain ofjif
ty ; and the honourable man, and the counsellor, and
cunning artificer, and the eloquent orator, Isaiah iii. ],
2, 3. How often did he say to them by divine au-
thority— Hear ye what I will do to my vineyard ; I
will take away the hedge thereof and it shall he eaten
up J and break down the rvcdl thereof, and it shall be
trodden down ; and I will lay it waste ; it shall not be
pruned nor digged, but there shall come up briars and
thorns. I will also command the clouds, that they rain
no rain upon it, v. 5, 6. How often did tie describe
the future calamities of his country ; the Chaldeans
approachinfij ; Jerusalem besieo;ed ; the city encum-
bered with the dend ; tlie temple of the Lord redu-
ced to heaps of sti>nes; the holy mountain streaming
with blood; .Judea buried in ashes, or swimming
with the blood of its inliabitants ? How often did he
cry with a feeiino; heart, O that thou hadsl hearkened
to my commandment I fVhy should ye be stricken any
more ? Ye will revolt more and more : the whole head
is sick, and the whole heart faint. From the sole of
the foot even unlo the crown of the head, there is no
soundness in it, Jsa. i. 5. 6. Howl O gate, cry O city,
thou whole Faustina art dissolved, Isa. xiv, 31. En-

201 On the Dclaij of Conversion.

ter into the rock, and hide thee in the dust for the fear
of the Lord, Isa. ii. 10. Tlial was the time to have pre-
■ventecl the whole ; that was the aiin of the prophet
and the desi<^n of our text. But the Jews hardened
themselves ai^ainst his voice. God pronounced the
sentence ; he executed his word : he commanded the
Chaldeans to invest the walls of Jerusalem ; and
then says the sacred historian, there was no remtdj/,
2 Chron. xxxvi. 16. The Israelites made a variety
of eflbr(s to appease the wrath of heaven; the aged
raised aloud tlicir plaintive and trembling voices, tlie
young poured forth a mournful and piercing cry;
the daughters of Jerusalem lifted up their la-nenta-
lions to heaven ; the priests wept aloud between the
porch and the altar, they said a thousand and a thous-
and tifues, Spare thy people, O Lord, and give not
thine heritage unto shame, Joel ii. 17. But the deed
was done, tlie time was past, the Lord would not he
Jound, and all this semblance of repentance, the
smallest portion of which would perhaps, on anoth-
er occasion, have siifficed to disarm the wrath of
heaven, v.as wilhout effect. This is expressed in so
noble and energetic a manner, that we would for ev-
er imprint it on your memory. The Lord God of
their jathcrs sent to them his messengers, rising up he-
limes ami sending, because he had compassion on his
people. Bui they mocked the messengers of God, and
despised his words, till the wrath of the Lord arose
against his people. Therefore he brought upon them
the king of the Chaldces, who slew the young people
nith the sword, and had no compassion on the young
man, nor the aged, nor the infirm. They burnt the

On the Delay of Conversion. 121

house of God, and demolished his palaces , 2 Chron.
xxxvi. 15, 16, 17.

What happened to ancient Jerusalem, also hap-
pened to modern Jerusalem: by which Jerusalem t
mean the city, as it stood in our Saviour's time. A
thousand oracles had predicted the advent of the
Messiah; the prophets had said that he should come;
St. John the Baptist affirmed, that he was at the door;
Jesus Christ came, in short, saying, Here T am. He
walked in the streets of Jerusalem, he instructed
them by his doctrine, he astonished them by his
miracles, he influenced them by jiis example ; he
cried in their assemblies, Walk tvhile you have the
lii^'ht, lest darkness come upon you. John xii. 35. O
Jerusalem, Jerusalem, thou that killcst the prophetSy
and sloncst them that are sent unto Ihct, how often
rvould I have gathered thy children together, even as a
hen gaihereth her chickens under her wings, and ye
would not. Matt, xxiii. 37, That was the lime ; but
they suffered the precious moments to escape. And
what did .Tesus add ? He wept over it, saying. If thou
hadst known, even thou, at least in this thy day, the
things which belong unto thy peace! but now they are
hid from thine eyes. Luke xix. 42. Jerusalem was
not, however, yet destroyed; the temple still stood;
the Romans offered them peace; the seige was not
commenced ; more than forty years elapsed between
the threatening and the stroke. But, ah ! from that
time these things were hid from their eyes ; froui that
time their destruction was determined; from that
tiiue their day of graqe was expired, and their ruin
fiiially fixed. So true it is, that ihe long-suffering of

VOL. VII. IQ

122 On the Dclai) of Comer sion.

God is limited, and that mercy caunol always be ob-
tained at the expected period, and precise moment
on which we had fondly relied.

But, my brfthren, to whom do I preach ? To
whom do I this day prove these melancholy truths ?
Of whom is this audience composed ? Who are those
brands plucked from the burnings and come up out of
sreat irihidalion? Bv what stroke of Providence is
the mass I now see convened from so many provin-
ces? Whence are you? In what country were you
born? Ah! my brethren, you are but two well in-
structed in the truths I now preach ! The time of
lonof-sufferin^ is limited; need we prove it? Can
you be isjnorant of it? Are you not v\itnesses of it
by experience ? Are not our proofs sufficiently evi-
dent? Do you ask for arguments more conchisive ?
Come, see; let us go to the ruins of our temples:
let us survey the rubbish of our sanctuaries: lei us
see our galley-slaves chamed to the oar, and our
confessors in irons : let us see the land which has vom-
ited ns on the face of the earth; and tlie name of re-
fugee, venerable shall I call it, or the horror of the
whole world? And to present you with objects still
more affecting ; let us see our brethren at tlie foot
of an altar which they believe idolatrous, mothers
preserving the fortune of their families at the ex-
pense of their children's souls, whom they devote
to idolatry ; and by a sad reverse, preserving that
same fortune to their children at the expense of
their own souls.* Yield, yield to our calamities ye

* An edict was published by the king of France, commanding
his officers to contlscate the goods of those who did not perform
the acts of a good Catholic in their last hours.

On the Delay of Conversion. 123

catastrophes of agjes past ! Ye mothers whose tragic
memory appals posterity, because you were compel-
led by the horrors of the famine to eat the flesh of
your sons, preservino; your own life by snatchinsj it
from those who had received it of you! However
bloody your situation mii^ht be, you deprived them
after all but of a mo;nentary life, thereby saving
both them and yourselves from the horrors of fa-
mine. But here both are precipitated into the same
abyss. The mother, by a prodigy unheard of, if I
must so spf ak, nouristies herself with the substance
of her son's soul, and the son in his turn nourishes
himself with the substance of his mother's soul.

Ah ! my brethren, these are our proofs; these are
our aro'uments ; thpse are the solutions we give of
your objections; this is really the time in which the
Lord will not he found. For, since yoiu' calamities,
what efforts have been used to terminate them, and
to soften the vengeance which pursues, you ! How
many humiliations! How many fasts! How m^nj^
intercessions ! How many tears ! How many protes-
tations! How many disconsolate mothers, satisfied
with the ruin of their families, have asked no spoil,
but the souls of their children ! How many Jobs, how-
many Samuels, have stood before God, and implor-
ed the liberation of his church ! But all in vain. The
time was past, the Lord would be found no more,
and perhaps, — perhaps, — no more for ever.

Happy, in the extreme of our misery, if we may
yet hope, that they will be salutary to those who
have reached the shore in the shipwreck ! For, ray
brethren, we consent that you should turn away

124 On the Delay of Conversion.

your eyes from whatever is glorious in our exile, to
look solely at that which is deplorable. What do
you say to (hose distressed fugitives, and dismem-
bered families ? We are sent by the God of ven-
geance. In banishing us from our country, he said
go, — go, unhappy people ; — go and tell the world
the consequences of falling into the hands of an an-
gry God. Teach the Christian world your bloody,
but salutary lessons ; tell my children, in every part
of the earth, what may be their situation: except ye
repent, ye shall all likewise perish. Luke xiii. 3. But
you yet stand, ye walls of this temple; you yet
flourish, O happy provinces: though the long-suffer-
ing of God has its limits. But I check myself on
the verge of this awful prediction.

II. Merely enumerating the remaining subjects, I
would say, that experience, in the case of hardened
sinners, supplies us with a second example. It is a
received opinion, and not without some foundation,
that the period of repentance extends to the whole of
life, and that God has no design in sparing us, but to
promote our conversion. Tliis is the sense of the
Chaldee paraphrase ; for so it renders the text ; Seek
ye the Lord while you have life, call ye upon him while
you are spared upon the earth. We will not oppose
the thought; meanwhile we confidently affirm, that
we daily see among our hearers smners whom grace
seems to have forsaken, and who appear to be lost
without resource.

How often do we see people among us so habitu-
ted to offend against the dictates of conscience, as to
sin w ilhout remorse, and without repentance ! If the

On the Delay of Conversion. 1 25

things we preach to you were problematical; — if
they were things which so far excited doubt and un-
certainty in the mind, that we could not be assured
of their reality; — if they were merely allowed, or
forbidden, we should not be surprised at this insen-
sibility. But do we not see persons in cold blood
committing the most atrocious crimes, carrying on
infamous intrigues, nourishing inveterate prejudices,
handing them down from father to son, and making
tjjem the heritage of the family ? Do we not see
them committing those things in cold blood, and
less shocked now at the enormity of their crimes,
than they formerly were at the mere thought of
them, and who are as insensible of all we say to
affect them, as if we were repeating fables, or re-
citing frivolous tales? Whence does this proceed,
my brethren ? From the same cause we have
endeavoured to prove in our preceding discourses,
that habits, if not corrected, become confirmed : that
the Holy Spirit Vv'ithdraws; that he ceases to knock
at the door of our hearts, and leaves us to ourselves
when we resist his grace. These are seared con-
sciences; they are fascinated minds; these are men
given up to a spirit of delusion. Rom. i. 21. Their
hearts are waxed gross; they have cyeSy and they
see not, they have hearts, and they do not under-
stand. Isa. vi. 10. If the arguments already ad-
vanced in the preceding discourses, have been in-
capable of producing conviction, do not, at least,
dispute with us what you see every day, and what
passes before your eyes. Preachers, be not astonish-
ed after this, if your arguments, if your proofs, if

126 On the Delai/ of Conversion.

your demonstrations, if your exhortations, if your
most tender and patheiic entreaties have little effect.
God himself fights against you. You demonstrate,
and God blinds their eyes; you exhort, and God
hardens the heart; and that Spirit, — that Spirit who
by bis victorious pouer, endeavours to illuminate
the simple, and make them that fear him to under-
stand his secret ; — that Spirit, by the power of ven-
geance, hardens the others in their wilful insensi-
biJily.

1'his awful period often coines with greater rapid-
ity than we tliink. When we speak of sinners who
are become incorrigible, we understand not only the
aged, who have run a course of fifty or sixty years in
crimes, and in whom sin is become natural. We
speak also of those less advanced in age ; who have
refused to devote to God the early years of youth;
■who have assumed the fashionable title of infidelity,
and atheism; who are in effect, become atheists, and
bave imbibed prejudices, from which it is now im-
possible to move them. At first this was simply a
want of zeal; then it became indifference, then fol-
lowed coldness, and indolence, afterwards contempt
of religion, and in the issue, the most obstinate and
outrageous profaneness. I select cases which are
yet susceptible of good impressions. They are pro-
Tidentially placed in open view to inspire you with
holy fear; God has exposed them in his church as
buoys and beacons, erected on the coast to warn the
mariners ; they say, keep your distance in passing
here, fly this dreadful place, let the remains of this

On the Delay of Corner sion. 127

shipwreck induce you to seek deep waters, and a
safer course.

III. Let us produce a third example, and would
to God tliat we had less authority for produrinof it,
and fewer instructions on the subject ! This is dy inaj
men ; — an example which you adduce to harden
yourselves in vice ; but which, if properly under-
stood, is much calculated to excite alarju. We see,
in general, that every dying man, however wicked he
may have been during life, seems to be converted on
the approach of death ; and we readily persuade
ourselves that it is so in effect : and consequently,
that there is no great difficulty in becoming regene-
rate in our last moments. But two things have al-
ways prejudiced me against a late repentance; — the
characters^ and the consequences.

First, the characters of this repentance. After
acquiring some knowledge of the human heart, we
fully perceive that there is nothing in it but what is
extorted; that it is the fear of punishment, not the
sentiments of religion and ecjuity ; that it is the ap-
proach of death, not an abhorrence of sin; that it is
the terrors of hell, not the effusions of true zeal,
which animate the heart. Tlie sailor, wliile enjoying
a favourable breeze, braves the Deity, uttering his
blasphemies against Heaven, and apparently ac-
knowledging no Providence but his profession and
industry. The clouds become black ; the sluices of
heaven open ; the lightnings flash in the air ; the
thurjders become tremendous; the winds roar ; the
surge foams ; the waves of the ocean seem to ascend
to heaveo; and heaven in turn seems to descend into

128 On the Delay of Contfersiouc

the abyss. Conscience, alarmed by these terrific
objects, and more so by the image of hell, and the
expectation of immediate and inevitable death, en-
deavours to humble itself befoie the pursuing ven-
geance of God. Blasphemy is changed to blessing,
presumption to prayer, security to terror. This
wicked man suddenly becomes a saint of the first
class ; and, as though he would deceive the Deity,
after having deceived himself, he arrogates, as the
reward of this false reform, admission into heaven,
and claims the whole rewards of true repentance.

What! conversions of this kind dazzle Christians !
What ! sailors, whose tears and cries owe their origin
to the presence of immediate danger, from which
they would be saved ! But it is not in the agitation
produced by peril, that we may know whether we
have sincere recourse to God. It is in tranquil and
recollected moment's that the soul can best examine
and investigate its real condition. It is not when
the world has quitted us, that we should begin like
true Christians to quit the world; it is when the
world smiles, and invites us to taste its charms,

W'hat decides on those hasty resolutions are the
consequences. Of all the saints that have been made
in haste, you find scarcely one, on deliverance from
danger, who fulfils the vows he has made. There is
scarcely one who does not relapse into vice witli the
same rapidity with which he seemed to be saved ; a
most conclusive argument, that such conversions are
not sincere. Had it been true zeal, and divine love
which dictated all those professions and kindled that
fire which seemed to burn, vou would, no doubt,

On the Delay of Conversion. 129

have retained the effects; but finding no fruit of
your fervent resolution?:, we ought to be convinced
that they were extorted. Can your heart thus pass
in one moment from two extremes ? Can it pass ia
one moment from repentance to obduracy, and from,
obduracy to repentance? Can it correct in one mo-
ment habits of vice, and assume habits of piety ; and
renounce with equal ease habits of piety, to resume
habits of vice? Tlie case of infants, whom the Crea-
tor introduces into life, ought to correct your judg-
ment, concerning those from whom he takes it away.
To all these pro^»fs, my. brethren, which I am not
permitted to state in all their lustre, I fear lest
another sliould soon be added ; — I fear lest a fourth
example should convince the world how dangerous
it is to delay conversion. This proof, this example
is no other than the major part of yourselves. On
considering the way of life which most of you fol-
low, we find but too much cause for this awful con-
jecture. But should we see you, without alarm, run
headlong into the abyss from which you cannot be
delivered by never-ceasing lamentations and tears?
No, my brethren, we will redouble our entreaties,
we will make fresh exertions to press on your minds
these important truths.

Application.

The first thing we require of you is to enter into
your own heart, to do justice to yourselves, to con-
fess that most of you are in the awful situation we
have attacked ; that you are nearly all guilty of de-

VOL. VII, 17

1 30 On the Delay of Conversion,

laying conversion. I know that the human heart
has its evasions, and that the conscience has its
depths. But, after all, you are not infatuated to this
excess: some of you are carried away with avarice,
others with ambition ; some with voluptuousness,
others with slander; and some with a hau2;htiness
which nothing can bend: living, as most of you do,
resident in a city where you find all the temptations
of vice in high life, and all the facility in the haunts
of infamy, you are not so far blinded as to think that
you are in a state of regeneration, while you persist
in this course. And, as I supposed before, that no
one of you is so far infatuated as to say, I have made
my choice, I am resolved to cast myself headlong in-
to the pit of destruction, and to be a victim of eternal
vengeance; as no one of you has carried infatuation
to this extreme, I am right in concluding, that nearly
all of you rely on a future conversion. Begin here,
begin by doing justice to yourselves on this point.
This is the first thing we require you to do.

The second is, to recollect the argutiients we have
urged in our preceding discourses, against the delay
of conversion, and confess their force. In the first
"we addressed you as well-informed and rational be-
ings; we proved from the human constitution, that
conversion becomes either difficult or impracticable
in proportion as it is deferred. In the second, we
addressed you as Christians, who ackL'Owledge a rev-
elation received from heaven; and we endeavoured
to prove these truths by that revelation; by the charac-
ter of the economy of the Floly Spirit ; by the nature
and conditions of the new covenant : — capital points

On the Delay of Conversion, 131

of faith, fundamental articles of religion, which you
cannot evade, if you have the smallest shadow of
Christianity. To-day we have directed all our ef-
forts to enable you to com[)rehend the same things
by clear, certain, and indisputable experience. Over-
looking, therefore, every thing which concerns u? in
particular, and our weakness, which we acknowledge
and feel, do justice to our proofs; acknowledge their
force ; and inquire, whether you have yet any thing
further to object. Seek, examine, investigate. Is it
not true, that bad habitsbecome confirmed with age ?
Predominate in the heart ? Take possession of all the
intellectual powers, and transform themselves, so to
speak, into our nature ? Is it not true, that habits of
piety are not acquired instantaneously, in a moment,
by a sudden wish, and a simple emotion of the soul?
Is it not true, that this detachment from sensible ob-
jects, this giving up the world, this self-denial, this
zeal, this fervor, the indispensable duties of religion,
the essential characters of a Christian, is it not true,
that they are not the acquisitions of a moment, of an
hour, of a day ? Is it not true, that to attain this hap-
py stale, there must be time, labour, and repeated
endeavours ; consequently, that a transient thought
on a df aLli-bed,and in the last periods of life, is totally
inadequate to so great a work ? Is it not true, that
the Holy Spirit, in extending his assistance, requires
us to ask his aids, yield to his entreaties, and pay
deference to his word ? Is it not true, that he aban-
dons to themselves those who resist his work ; that it
is thence concluded in the scripture that we need his
gi ace for our sanctiiication; and that we ought to work

132 On the Delay of Conversion.

out our salvation with so much the more diligence ?
Is it not true, that mercy has restrictions and bounds,
that it is promised to those only who conform to the
covenant of grace, that those conditions are not a
momentary repentance, a slight recourse to mercy,
a superficial desire to participate in the merits of
Christ's death ? they imply such a total change, ren-
ovation of heart, and transformation of the soul, that
when infirmities render us incapable of fulfilling those
obligations, we may find ourselves within the sphere
of evangelical promises. Is it not true, in short, that
those truths are not founded merely on arguments,
on a chain of consequences, and remote principles ?
But they are demonstrated l)y sound and incontesta-
ble experience. Hence we ask you once more to
admit the force of our arguments, and to do justice
to the evidence we have adduced.

Thirdly, we also require you to acknowledge the
inefficacy of sermons with regard to you, the little
effect they commonly have, and consequently the
little influence which ours (and especially those last
delivered) have produced on your conduct. There
is not a week, but some vice is attacked ; — nt)t a
week, but some one ought to be converted ; — not a
week, but some evident change ought to be produced
in civil and religious society. And what do we see .^
I appeal to your consciences ; you regard us as de-
claimers, called to entertain you for an hour, to diver-
sify your pleasure, or to pass away tl.e first day of
the week ; diverting your attention from secular con-
cerns. It seems that we ascend our pulpits to afford
you amusement, to delineate characters, implicitly

On the Delay of Conversion. 1 33

submitting to your judgment academic compositions ;
to say "Come, come and see whether we have a
fertile ima2;ination, a fine voice, a graceful oresture,
an action agreeable to your taste." With these de-
testable notions most of you establish your tribunal,
judging of the object of our serinons: which you
sometimes find too long, sometimes too shoit, some-
times too cold, and sometimes too pathetic. Scarce-
ly one among you turns them to their true design,
purity of heart, and amendment of life. This is the
success of the sermons you have heard. Are our
discourses more happy ? AVe should be too credu-
lous did we expect it. It must be acknowledged,
my brethren, that all we have said on the delay of
conversion has been unavailing with regard to most
of you. Philosophy, religion, experience, — all
leave you much tlie same as you were before. This
is the third thing you ought to confess.

When you have made these reflections, w^e will
aslv, what are your thoughts? What part will you
take? Wliat will you do ? W^hat will become of all
the persons who compose this congregation? You
know, on the one hand, that you are among the neg-
lecters of salvation ; you see, on the other, by evi-
dence deduced from reason. Scripture and experi-
ence, that those who thus delay, run the risk of nev-
er being converted. You are obliged to allow, that
the most pathetic exhortations are addressed, in gen-
eral without effect; and, meanwhile, time is urgent,
life vanishes away ; and the moment in which you
yourselves must furnish a test of these sad truths, is
just at hand. — Do these things make any impression

134 On the Delay of Conversion,

on your mind ? Do Ihey attach any odium on the un-
happy security in which you live ? Do they trouble
the false repose in which you rest? Have they any
jnflnence on your lives ?

I know the part you are fijoinoj to take,and we can-
not think of it w ithout horror ; you are goins: to
banish them from your mind, and efface them from
your memory. You are goinnj, on leaving this
place, to fortify yourselves against this holy alarm,
ivhich has now, perhaps, been excited; you are go-
ing to talk of any subject but tiiose important truths
which have been preached, and to repose in indo-
lence; to cause fear and trembling to >5ubside, by
])anishing every idea wliich has excited them; like
a man in a fatal sleep, while his house is on fire; we
alarm him, we cry, " Rouse from your stupor, your
house is on fire." He opens his eyes, he wishes to
fly for safety ; but falling again into his former leth-
argy, he becomes fuel to the iiames.

P*Iy brethren, my very dear brethren, think, O
think that the situation of your minds does not alter
these grand tiutlis. You may forget the!)i, but you
cannol change them. Whether you may think or
not, they still exist in all their force. You may shut
your eyes against hell, which is under your feet ;
but you cannot remove it, you cannot avoid it, so
long as you disregard our warnings, and resist our
entreaties.

If your salvation is dear to you, if you have yet
the least sensibility, the smallest spark of love to
God — if you have not resolved on your own ruin,
and sworn to your own destruction; enter into your

On the Delay of Conversion, 135

heads from this moment. Let each from this mo-
ment, take salutary measures to subdue his predom-
inant propensity. Do not withdraw from this tem-
ple, without being firmly resolved on a change of
life.

Consider that you were not sent into the world to
aggrandise and enrich yourselves; to form attach-
ments which serve as unhappy ties to hold you on
the earth ; much less to scandalize the church, to be
high-spirited, proud, imperious, unjust, voluptuous,
avaricious. God has placed you here in a state of
probation, that you might become prepared for a
better world. Consider, that, though the distrac-
tions of life may frequently call a wise man to be
engaged in the world, in defiance of his wishes ; yet
there is nothing so unworthy as to be, like most of
you, always dissipated, always devoted to pleasure.
Consider, that though this vacuity of life might be
excused in a youth following the impulse of nature,
before he has had time to reflect, yet games, diver-
sions, and theatres, do but ill accord with grey hairs ;
and that he, at least, should devote the rest of his
life to the service of God, and the advancement of
his own salvation.

Examine yourselves on these heads ; let each make
them the touchstone of his conduct ; let him derive
from them motives of reformation ; let the time past
suffice to have gratified his concupiscence ; let him
tremble on considering the wounds he has given his
soul, and the dangers he has run, in delaying to the
present hour.

136 On the Delay of Conversion.

Is it forty, fifty or sixty years since Icame into the
world ? What have I been doinsj ? What account can
I give of a period so precious? What virtues have I
acquired ? What wicked propensities have I sub-
dued ? What proo;re?s have I made in charity, in hu-
mility, and in all the virtues for which God has given
me birtli ? Have not a thousand various passions di-
vided the empire of my heart ? Have they not all ten-
ded to enslave me? O miserable man! perhaps my
day of grace is past: perhaps in future I may knock
in vain at the door of mercy : perhaps I may be
numbered with tliose of whom Christ says, Many
shall seek lo enter in and shall not he able : perhaps
the insensibility I feel, and the resistance which my
unhappy heart still makes, are t he effects of divine
vengeance : perhajis my time of visitation is past :
perhaps God spares me only in life to make me a
fearful example of the misery of those, who delay
conversion : perhaps it is to me he addresses that
sentence, Let him that is unjust he unjust still, and let
him that is unholy he unholy still. But, perhaps I
liave yet a little time : perhaps God has spared me
in life to aiibrd me occasion to repair my past faults :
perhaps he has brought me to-day into this church
to touch and save me from my sins : perhaps these
emotions of my heart, these tears which run down
mine eves, are the effects of grace : perhaps these
softenings, this compunction, and these fears are the
voice which says, from God, Seek ye my J ace : per-
haps this is the year of good-will ; the accepted time ;
the day of salvation: perhaps if I delay no longer,
if I promote my salvation without delay, I may sue-

On the Delay of Conversion, 137

ceed in (he work, and see my endeavour gloriously
crowned.

O love of my Saviour, bowels of mercy, abyss of
divine compassion ! O lengthy hreadthy heighty depth
of the love of God, which passeth knowledge I resolve
this weighty inquiry ; calm the agitation of my mind ;
assure my wavering soul. Yes, O my God, seeing
thou hast spared me in life, I trust it is for salvation.
Seeing thou seekest me still, I flatter myself it is for
my conversion. Hence I take new courage, I ratify
anew the covenant I have so often violated ; I pledge
to thee anew the vows I have so oiten broken.

If you do so, you shall not labour in vain. For
what is it that God requires of you? Why has he
created you out of nothing ? Why has he given you
his Son ? Why has he communicated to you his Holy
Spirit ? Is it to destroy you ? Is it to dainn you ?
Are you so little acquainted with the Fatlier of mer-
cies, with the God of love ? Does he take pleasure
in the death of the sinner ? Would he not rather that
he should repent and live ?

These are the consolations which follow the ex-
hortations of the prophet, and the words of my text.
For after having said. Seek ye the Lord while he may
he founds call ye upon him while he is near ; he draws
this conclusion, to which I would lead you, as it
has been the design of these three discourses, and by
which I would close the subject. Let the wicked for-
sake his way, and the unrighteous man his thoughts ;
and let him return unto the Lord, and he will have mercy
upon him ; and to our God for he will abundanthj par-
don. And, lest the penitent sinner should be over-

TOL. YII. 18

138 On the Delay of Conversion.

burdened with the weight of his sins, — ^lest, estimat-
ing the extent of divine mercy by his own contracted
views, he should despair of salvation, I will add this
declaration from God himself, a declaration which
admirably expresses the grandeur of his compassion ;
My thoughts are not your thoughts, neither are your
ways my ways ; for, as the heavens are higher than the
earthy so are my thoughts above your thoughts. Now
to God the Father, Son, and Holy Spirit, be honour
and glory for ever. Amen,

SERMON IV.

On Perseverance,

HEBREWS xii. 1.

Wherefore, seeing we are also compassed about with so
great a cloud of 7vitnesseSy let us lay aside every
weight, and the sin which doth so easily beset us;
and let us run with patience the race that is set be-
fore us.

JVlY brethren, the Holy Spirit proposes to us in
the words we have read, distinguished duties, excel-
lent models, and wise precautions. Let us run with
patience the race that is set before us. These are the
distinguished duties. We are compassed about with
so great a cloud of witnesses. These are the excel-
lent models. Let us lay aside every weight, and the
sin which doth so easily beset us. These are the wise
precautions.

I frankly acknowledge, my brethren, that on com-
paring the design of my text with the character of
some among my hearers, I ought to suspend for a
moment the thread of my discourse ; lest the diffi-
culty of success should deter me from attempting
the execution. We are going to preach persever-
ance to men, of whom so great a number live in su-
pineness and indolence, and to whom it is much more

140 On Perseverance,

proper to say, Return unto the testimonies of the Lord,
and continue to follow them. We are going to pro-
pose the most excellent models, the example of the
Abrahams, the Moseses, the Davids, of whom so
great a number hitherto propose to themselves, if I
may so express myself, only negative models ; I
would say, who make it all their glory in not being
altogether so bad as the worst of the human kind ,
they consider themselves in some sort as saints, when
they can allege some one who surpasses them in
wickedness. In short, we are going to prescribe the
best precautions to people, who expose both their
flanks to the enemy of their salvation ; and who in
the midst of beings, leagued for our everlasting ruin,
live in the same security as if the profoundest peace
prevailed, and as if they were walking in the only
way vvhich leads to eternal felicity.

Again, when we consider people of this character,
for whom w^e have so just a cause to fear destruction,
we ought to enrol ourselves in the little number, that
associating ourselves among the disciples of wisdom,
according to the example of Jesus Christ, we might
hope to say to God as he did. Behold 1, and the
children which God hath given me, Heb. ii. 13. and
Isa. viii. 18. But when I consider the limits in
which the greatest saints among us include their vir-
tues, the scanty bounds which comprise their duties,
I am afraid they will revolt against the doctrine of
my text. And you, who carry piety to the highest
degree, have you fully entered into the spirit of the
exhortation vvhich St. Paul addresses to you to-day ?
You, who on the pressing entreaties of Eternal Wis-

On Perseverance. 141

dom, which says, give me thy heart, labour with
yourselves not to bestow on an only son sentiments
which you owe solely to the giver, you have not yet
carried divine love to the most eminent degree : it is
not enough that you inspire your son with the fear
and love of God, you must acquire the disposition
of the father of the faithful, who obeyed this com-
mand ; Take now thy son, thine only son Isaac whom
thou lovest, and offer him for a burnt-offering. Gen.
xxii. 2. You who, rather than abjure the truth,
have sacrificed one part of your fortune, you have
not carried divine love to the highest degree ; you
must acquire the disposition of those extraordinary
men, some of whom were stoned for religion, others
were sawn asunder, others were killed with the sword,
others wandered about in sheep-skins, and in goat-
skins, others w^ere afflicted and tormented. These
are the grand models, on which St. Paul wished to
form the piety of the Hebrews, when he addressed
them in the words of my text : it is on the same
models we would wish to-day to form your piety.
Wherefore, seeing we also are compassed about with so
great a cloud of witnesses, lei us lay aside every weight,
and the sin which doth so easily beset us ; and let us
run with patience the race that is set before us.

These words may be considered in two different
points of view, the one respects the Hebrews, to
whom they were addressed, the other respects the
whole Christian community.

1. They have peculiar references to the Hebrews,
to whom they were addressed. These Hebrews had
embraced Christianity, at a time of general exclama-

Ii3 On Perseverance,

lion against the Christians. They were very sin-
cere in the profession of Christianity ; but there is a
difference between the sincerity, and the constancy
lo which the disciples of Jesus Clirist are called, par-
ticularly when the church seems abandoned to the
fury of its persecutors. The grand design of the
apostle, in this epistle, was to inspire them with this
constancy, and to prevent the fear of punishments
from causing them to fall into apostacy.

This design is apparent from the illustrious charac-
ter he gives of the Lord Christ, to whom they had de-
voted themselves by embracing the Christian religion.
He is not merely a man, not an ordinary prophet,
not an angel; but the Lord of men, and of angels.
For God, says the apostle at the commencement of
this epistle, who spake in time past unto the jathers
by the prophets, hath in these last days spoken unto us
hy his Son, rrhom he hath appointed heir of all things,
hy whom also he made the worlds. Who being the
Ijrightncss of his glory, and the express image of his
person, and upholding all things by the word of his
porvcr, when he had hy himself purged our sins, sat
down on the right hand of the Majesty on high : being
raadc so much better than the angels, as he hath by in-
hd'itancc obtained, a more excellent name than they.
For unto which of the angels said he at any time. Thou
art my son, this day have I begotten thee 1 Heb. i,
? — 5.

This design is further apparent, as the apostle ap-
prizes the Hebrews concerning the difficulty, and
even the itnpossibility of obtaining mercy after an
abjuration accompanied with certain aggravating cir-

On Perseverance. 143

cumstancfs, which time does not permit me here to
enumerate. The sense is asserted in Ihese words .
It is impossible for those, who were once enlightenedy
and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted of the
good word of God, and the powers of the world to come,
if they fall away, to renew them again unto repentance,
Heb. vi. 4 — 6. To fall away, here signifies, not the
repetition of a criminal habit we had hoped to re-
form, (and who could expect salvation if this was the
meaning of the apostle?) but professing again the
errors we had renounced on becoming Christians,
and abjuring Christianity,

This design appears likewise, from the care the
apostle takes to exalt the Christian economy above
that of Moses : hence he infers, that if the smallest
offences, committed against the Levitical economy,
were punished with rigour, there cannot be punish-
ments too severe for those who shall have the base-
ness to abjure Christianity. If we sin wilfidly after
that we have received the knowledge of the trvlh, there
remaineth no more sacrifice for sins, but a certain fear-
ful looking for of judgment, and fiery indignation
which shall devour the adversaries. Heb. x. 26, 27.
The sin into which we wilfully fall, does not mean
those relapses, of which we shall presently speak, as
the ancient Fathers believed ; whose severity was
much more calculated to precipitate apostates into
the abyss from which they wished to save them, than
to preserve them from it. But to sin wilfully, in
this place signifies apostacy : this is the sense of the
words which immediately follow the passage. He

144 On Perseverance.

that decpistd Moses' law, died without mercy, under
two or three rvitnesses ; of how much sorer punishment,
suppose ye, shall he he thought worthy, who hath trod-
den under foot the Son of God, and counted the blood
of the covenant wheretvith he was sanctified, an unholy
thing, and hath done despite unto the Spirit of Grace ?
Heb. X. 28, 29. The whole is descriptive of apos-
tacy. The Jews, having prevailed with any of their
nation who had embraced Christianity, to return to
Judaism, were not satisfied with their abusing it ;
they required them to utter blasphemies against the
person of Jesus, and against his mysteries, as ap-
pears from the ancient forms of abjuration which
the learned have preserved.

All these considerations, and many more, of which
the subject is susceptible, demonstrate, that the
grand design of St. Paul, in his epistle to the He-
brews, was to prevent apostacy, and to prompt them
to confess the truth amidst the most cruel torments
to which they might be exposed by the profession.
This is the design of my text. Let us run with pa-
tience the race that is set before us ; that is, let neither
persecutions the most severe, nor promises the most
specious, be able to induce you to deny Christiani-
ty, nor any consideration deter you from professing
it.

On this first design of the apostle, we shall mere-
ly conjure those, with whom there may remain some
doubt as to the horrors of apostacy, and the neces-
sity imposed on all Christians either to leave the pla-
ces which prohibit the profession of the truth, or en-
dure the severest tortures for religion ; we shall con-

On Perseverance. 145

jure them seiiouslj' to reflect on what we advance;
not to content themselves wilh fi^eneral notions; to
compare (he situation of those Hebrews with that in
which so;ne of the reformed Christians are placed;
to compare the abjurations required of the first, with
those required of the latter; the punishments inflict-
ed on the one, with those inflicted on the othei-; and
the directions St. Paul gave the faithful of his own
time, with those which are given to us. If, after so-
ber and serious investigation we stiil find casuists
who doubt the doctrine, by affirming that those of
our bretliren, who stili remain in France, ought t(j
make tlieir choice, between flight and martyrdom,
we will add no more ; feeling ourselves unable to
persuade men, witti whom arguments so strong are
incapable of conviction.

Perhaps some of you thinlv, that w^e insist too of-
ten on the same subjects. But we frankly avow,
that, so very far from thinking we preach too often,
it seems to us we by no means resume them suffi-
ciently. We are also fully resolved to insist upon
them more powerfully than we have ever done be-
fore. Yes ! while we sliall see the incendiaries of
the Cinistian world, men, who under the name of the
meek and lowly Jesus cherish the most ambitious
and barbarous sentiments, holding the reins of gov-
ernment in so large a space of Europe, making
drunk, if I may use an expression in the Revelation,
and an expression by no means hyperbolical, making
drunk the kings of the earth iviih the nine of their
Jornicalion : while we shall see edicts issued anew,
which have so often made to blush every vestigg of

VOL. Yir, 19

146 On Perseverance,

probity in the community from wbicli they proceed :
Avhile we shall see fresh faggots kindled, new gibbets
erected, additional gallics equipped against the Pro-
testants : while we see our unhap]\y brethren invari-
bly negligent to the present period in which they
promised to give glory to God, alleging, as an ex-
cuse, the severity of the persecution, and the fury of
the pr-rsecutors ; that wlien peace shall be restored
to the churches, tliey will return to devotion: while
we see a million of men bearing the Christian name,
contenting themselves to live without temple, with-
out public worsliip, without sacraments, without
hope ()f havinji on their death-beds the aids of minis-
ters of the living God to comfort them against that
terrific period : while we shall see fathers and mo-
thers, so very far from sending into the land of li-
berty the children, whom they have had the weak-
ness to retain in the climates of o|)pression, have
even the laxity shall I say, or the insanity to recal
those who have had courage to t\y : while we shall
see exiles looking back with regret to the onions of
Egypt, envying the condition of tliose who have sa-
crfticed the dictates of conscience to fortune : while
we shall see those lamentable objects, we will enforce
the dc»ctrine of St. Paul in the epistle whence we
have selected the text. We will enforce the expres-
sions of the apostle, and in the sense already given.
lake h(C(l, ksl there be in any of you an evil heart of
iin!'li(f\ in (lejmrting from the living God. — It is im-
pu^sihle for those nho were once enlightened, and have
tasted of the heavenli/ gift, and ivere made partakers of
ihelloty Ghost, and have tasted of the good word of God^

On Perseverance. 147

a7id the powers of the world to come, if they fall awayy
to renew them again to repentance, secins; they crucify
to themselves afresh the Son of God, and put him to an.
open shame. JLet us hold fast the profession of ovr faith
without wavering ; for if we sin wilfullj/ after thai we
have received the knowledge of the truth, there remain-
ethno more sacrifice for sins, hut a certain fearful look-
ini^ for of judgment, and fiery indignation which shall
devour the adversaries. He that despised Moses' law
died without mercy under two or three witnesses j of how
much sorer punishment, suppose ye, shall he be thought
worthy who hath trodden under fool the Son of God,
and hath counted the blood of the covenant, ivherewith
he was sanctified, an unholy thing, and hath done des-
pite unto the Spirit of grace. And in our text, Seeing
we also. To what do these words refer ? To what
the apostle had said a little before respectinc^ the
faitliful, who, for the sake of religion had been stoned,
had been sawn asunder, had been killed with the sword :
after enunierafino- these, he adds, Seeing we also are
compassed about with so great a cloud of witnesses, let
us run with patience the race that is set before us.

2. Enougli having been said concerning the first
sense of the text which regards but few Christians,
we shall proceed to the second ; wiiich concerns the
whole body of Christians, who are still in a world
which endeavours to detacli them from the commun-
ion of Jesus Christ. St. Paul exhorts them io run
with patience the race that is set before them ; that is,
to persevere in fellowship w'ilh him. Perseverance
is a Christian virtue. On this virtue shall turn the

148 On Perseverance.

^vhole of our discourse, which shall be comprised
under four classes of observalions.

I. We shall remove what is equivocal in the teiin
ferseverancej or running the race.

II. Wp shall enforce the necessity of perseverance.

III. V\ e shall remove certain systematical notions
which excite confusion in this virtue.

yV. We shall point to the different classes of per-
sons who compose this congregation, the various
consequences they should draw from this doctrine,
and the sentiments with which it should actuate
their minds.

I. We shall remove what is equivocal in the term
Perseverance, and in the expression, /e/ w5r?/« ?n7A
patience the race that is set before ns. . We may • ake
the term in a double sense ; or to express myself
more clearly, there aie two ways in wiiich we may-
consider the course prescribed by Jesus Clirist to his
disciples. We will call the first, losing the habit of
Christianity ; and the second, doing actions incom-
patible with its design. By the habit of Christianity,
we mean that disposition of a believer, in conse-
quence of which, notwithstanding the weakness he
may feel in virtue ;• — ^Ihe defect with which he may
liave cause to reproach himself; — and the daily war-
fare between the flesh and the' Spirit, or even some
victories which the flesh may ol tain over the mind ;
-T-all tilings considered, he gives God the preference
to the world and the flesh ; and has a consciousness
in his own breast, that divine love prevails in his
heart over every other love. We may also turn
agjde from the course prescribed by .Tcsus Chris! to

On Perseverance. 149

his disciples, by doing things incompatible with the
design of Christianity. It would discover a defec-
tive knowledge of man to conclude, that he has lost
a habit the moment he does any action contrary to
it. One act of dissipation no more constitutes a
habit of dissipation, than a single duty of piety con-
stitutes the habit of piety ; and we have no more
reason for inferring, that, because a man has discov-
ered one instance of attachment to iUe world, he is
really earthly-minded, than we have to say tljat, be-
cause a man has discliarged a single duty of piety, he
is really a pious man. In what sense then, does the
Holy Spirit exhort us to persevere ? Will he pre-
serve us from doing any thing incompatible with the
design of Christianity ? Will he preserve us from
losing the habit ?

Doubtless, my brethren, his design is to preserve
us from doing any thing contrary to the object of
Christianity; because it is by a repetition of this
sort of actions that we lose what is called the habit
of Christianity. That disposition of mind, however,
which induces a Cliristian to fortify himself against
every temptation, is a mean rather to obtain the
grace of perseverance, than perseverance itself.
When we say, according to inspired men, that, in
order to be saved, we must endure to the end, we do
not mean, that we should never in the course of life
have committed a single fault ; but that, notwith-
standing any fault we may have committed, we must
be in the state just mentioned ; that, all things being
consiuered, we give God the preference over sensible
objects, and feel divine love in our hearts predomi-

150 On Perseverance,

Kant over every other love. Where indeed should
we be, if we could not be saved without undeviating
perseverance, without running with patience the
race in the vigorous sense, I would say, so as never
lo commit an action incompatible with the design of
Christianity ? Where should we be, were God to
scrutinize our life with rigour ; if he waited only for
the first offence we commit, in order to plunge us
into the abyss reserved for the wicked? Where
would be the oTobs, the Moseses, the Davids, and all
those distinguished offenders, whose memory the
Holy Spirit has immortalized, to comfort us un-
der our falls ? One of the greatest motives to com-
ply with a law is the lenity of the legislator : I
will cite on this subject a passage of Justin Mar-
tyr : " How could Plato," says he " censure Homer
for ascribing to the gods placability by the obla-
tion of victims ? Those who have this hope, are
the very persons who endeavour to recover them-
selves bj repentance and reformation : whereas,
when they consider the Deity as an inexorable being,
they abandon the reins of corruption, having no ex-
pectation of efTect from repentance."

Distinguish then the virtue we enforce from one
of the principal means of its acquisition. If jou ask
what is perseverance, I will answer, it is that dispo-
sition of mind which enables us, as I have more
than once affirmed, and which is still necessary to
repeat ; it is that disposition of mind which enables
us, all things considered, to give God the preference
over every sensible object, that divine love may pre-
-domiiiate in our heart over every other love. If

On Perseverance. 151

you ask me, what are the surest means of acquiring
that disposition ? I will say, it is to watch against
every temptation to which you may be exposed. I
will say, in order to preserve the habit of Cliristian-
ity, you must use your utmost endeavours never to
do any thing incompatible with its design.

II. Having removed the ambiguity of the term
perseverance, we shall prove in the second article
that we cannot be saved without this virtue.

1. The passage we have explained is not solitary.
It is a passage which coincides with many other texts
of scripture. The truth, resulling from the sense
here given, is not a tiuth substantiated solely by the
text. It is an explanation which a great number of
express texts establish beyond the possibility of
doubt. Weigh the following: Let him that siandtth
take heed lest he fall, 1 Cor. x. 12. Jhou standest
hy faith. Be not high-Tninded, hut fear : for if God
spared not the natural branches, take heed lest he also
spare not thee. Behold, therefore, the goodness and
the severity of God : on them which fall, severity ; but
towards thee goodness, if thou continue in his good-
ness : otherwise thou also slialt be cut off, Rom. xi.
20, 2], 22. 1 have heard the voice of the words of this
people, which they have spoken unto thee : they have
well said all that they have spoken. O that there were
such a heart in them, thai they woidd fear me, that it
might be well with them, and their children for ever,
Deut. V. 28, 29. He thcd endureth unto the end shall
be saved, Matt. x. 22. Hold that fast which thou
hast, that no man take thy crown. Rev. iii. 11. Thou
son of man, say unto the children of thy people, the

152 On Perseverance.

rlghlcousmss of the righteous shall riot deliver him in
the day of his transgression : as for the wickedness
of the wicked, he shall not fall thereby in the day that
he turneih from his nickedness j neither shall the right-
eons he able to livejor his righteonsness in the day that
he sinneth. When I say to the righteous, that he shall
surelij lire ; if he trust to his righteousness, and com-
mit iniquity, all his righteousness shall not be re/mmher-
td ; but for his iniquity that he hath committed he shall
die, Kztk. in. xviii. xxxiii. 12, 13. Such is the mor-
ality of our scriptures. Such is the vocation of the
failhfu]. It is not enough that we keep, for a few
yeais, tlie cominanclincnts of God : we must con-
tinue to keep them. It is not enough that we tii-
umph for awhile over the old man, we must triumph
to {lie end ; and if we have wandered by weakness
fur a season, we must steadfastly return to piety and
religion.

2. Consider on what principle the Scripture char-
acteis founded their assurance of salvation. Was it
on some abstract notions ? On some confused sys-
tems? No: it was on the principle of persevering
in the profession of their religion, and in the practice
of viitue. I will adduce but one example, which
seems to me above ali exception: it is he, who, of
all the sacred authors, has furnished us wjth the most
conclusive arguuients on the doctrine of assurance
of salvation, and the inadmissibility of grace ; I would
mention the example of St. Paul. He never doubted
of his perseverance in piety, and in tlie profession of
religion. The love of God was so deeply rooted in
the heart of this apostle, as to remove all scruple on

On Perseverance. 153

that head. When, however, St. Paul, by abstrac-
tion of mind, considered himself as having^ lost the
disposition which we shall call the habit of Christian-
ity ; — when he considered himself as falling under
the temptations to which he was exposed from the
flesh, he!l, and the world; — ^what did he expect, con-
sidering his state in this point of view? What did he
expect after the acquisition of so much knowledge;
after preaching so many excellent sermons; after
wriling so many excellent and catholic epistles ; af-
ter working so many miracles ; after achieving so
many labours; after encountering so many dangers;
after enduring so many sutTerings to exalt the glory
of Christ; after setting so high an example to the
church ? What did he expect after all this ? Paradise ?
The crown of righteousness ? No: he expected hell
r.nd damnation. Did lie expect that his past virtues
would obtain the remission of his present defects ?
No: he expected that his past virtues would aggra-
vate his present faults. / count not mysdf to have
apprehended, Phil. iii. 13. But I keep under my bodi/j
and bring it into suhjection, lest that hy any means^
when I have preached to others, I myself should be
a castanay, 1 Cor. ix. 27. In what situation did he
place himself to lay hold of the crown of righteous-
ness, and to obtain the prize ? He placed himself at
the close of his course. It was at the termination of
life, that this athletic man exclaimed, / have fought
a good fight, I have finished my course, I have kept
the faith ; henceforth there is laid up for me a crown of
righteousness. 2 Tim. iv. 7, 8.

VOL. VIL 20

154 Oji Perseverance.

3. Consider what were the sentiments of the most
distinguished Scripture characters, when they recol-
lected themselves in those awful moments ; in u Inch,
after they had so far offended against divine love as
to suppose the habit lost, or when their piety was so
far eclipsed as to suppose it was vanished. Did they
oppose past virtues to their present faults ? Hear
those holy men, O Lord, heal me ; for my hones arc
vexed : my soul is also sore vexed. Psa. vi. 2. Mint
iniquities are gone over my head, as a heavy burden :
they are too heavy for me. Psa. xxxviii. I acJmow-
ledge my transgression, and my sin is ever before me.
Psa. li. 3, 11. Make me to hear joy and gladness
that the bones which thou hast broken may rejoice.
Cast me not away from thy presence ; restore me unto
the joy of thy salvation. Will the Lord cast off for-
ever ? And will he be favourable no more / Is his mer-
cy clean gone Jor ever ? Doth his promise fail for ev-
ermore ? Hath God forgotten to be gracious I Hath
he in anger shut up his tender meixies ? Psa. Ixxvii. 8,
9, 10. What ideas do these words excite in your
minds? Is it the presumptuous confidence wliich
some men, unhappily called Christians, evince after
committing the foulest offences ? Are these the sen-
timents merely of an individual, who, by a simple
emotion of generosity and gratitude, reproaches
himself for having insulted his benefactor? Or are
they sorrows arising in the soul from the fears of
being deprived of those favours in future ? Magnan-
imous sentiments, doubtless are found in the charac-
ters of those distinguished saiiils. A. repentance,
founded solely on the fear of hell, can never obtain

On Perseverance, 155

a pardon : it may do well enough for a disciple of
Loyola; but not for a disciple of Jesus Christ. It
is respect for order; it is the love of God ; it is sor-
row for having offended a being we sincerely love,
which is the basis of true repentance. It is fully
apparent tliat the expressions you have heard, are
the language of a soul persuaded of this truth; that
we cannot obtain salvation without persevering till
death in the habit of holiness, which it fears to have
lost. They are the language of a soul, which re-
proaches itself, not only for a deviation from order;
but which fears, lest it should have forfeited its sal-
tation.

4. Consider the absurdities, arising from the opin-
ion we attack. The commencement of a life sin-
cerely consecrated to the service of God, is a suffi-
cient barrier against all the fears arising from crimes
with which it may in the issue be defiled. The
children of God can never fall from grace. And
none but the children of God can be sincerely con-
secrated to him in the early period of life. On this
principle, I will frame you a system of religion the
most relaxed, accommodating, and easy, and at the
bar of corruption the most obstinate and inveteratCo
Consecrate sincerely to God a single hour of life.
Distinguish by some virtue the sincerity of that ear-
ly period. Then write with a pen of iron on a
tablet of marble and brass, that, In such a day, and
in such an hour, I had the marks of a true child of
God. After that, plunge headlong into vice: run
unbridled with the children of this world to the same
excess of riot : give yourself no concern about your

156 On Perseverance.

passions : if the horrors of this stale should excite
any doubts of your salvation, comfort yourself
against the anathemas of legal preachers; comfort
yourself against remorse of conscience, by casting
your eyes on this tablet of brass and of marble ; mon-
uments of the inamissibility of your faith and sure
pledges of your salvation. But, my brethren, was
this indeed the system of those saints of whom we
have spoken ? They were not more convinced of this
principle, that a sincerely good man cannot fall from
grace, than of this which follows : that a man who
cannot fall from grace, cannot fill from piety. They
have trembled on doing an action contrary to piety;
fearing lest the habit was lost.

5. In a word,^ our last proof of the necessity of
perseverance is founded on the necessity of progress-
ive religion. It is a proposition already established
on other occasions, that there is no precise period of
"virtue, at which we are allowed to stop. If a man
lihould take for his model one of the faithful, whose
piety is least of all suspected : if a man should pro-
pose to himself so fine a model, and there restrict his
attainment, saying, / mil go so far, and no Jariher ;
such a man would have mistaken notions of religion.
The Christian model is Jesus Christ, Perfection is
the sole object of a Christian; and the weaker he
feels hii^'S^elf in its acquisition, the more should he
redouble his exertions to approach it. Every period
of life has its task assigned. The duties of youth will
not dispense with those of riper age ; and the duties
of riper age will not dispense with those of retiring
life» Be ye perfect as your Father who is in heaven is

On Fer severance. 157

perfect, Matt. v. 48. This is the command of Jesus
Christ. Be perfect, 2 Cor. xiii. 11. This is the pre-
cept of St. Paul. What do you infer from this
principle ? If we are condemned for not having ad-
vanced, what shall we be for having backslidden ? If
we are condemned for not having carried virtuous
attainments to a more eminent degree, what shall we
be for having debased them to a degree so far below
the standard ?

III. But a doctrine of our churches seems to frus-
trate all our endeavours to prompt you to perseve-
rance, and to warn you that salvation is reserved
solely for those who do persevere. It is this. We
fully believe, that the most illustrious saints were
guilty of offences, directly opposed to Christianity ;
but we profess to believe, that it was impossible, they
should lose the habit. We fully admit the propriety
of exhorting them not to commit those faults which
it is impossible they should commit. But why ex-
hort them, not to retain a habit which they cannot
lose ? Where is the propriety of alarming them with
a destruction on the brink of which grace shall make
them perfect ? This is the difficulty we wish to solve ;
and this is the design of our third head.

But I would indeed wish to illustrate the subject
without reviving the controversies it has excited. I
would wish conformably lo the views of a Christian,
(from which especially a gospel minister should ne-
ver deviate,) to associate, as far as the subject will
admit, peace and truth. If the wish is not chimeri-
cal, we cannot I think, better succeed than by avail-
ing ourselves of a point unanimously allowed by the

158 On Perseverance.

divines divided on this subject, in order to lianiio-
nize what seems calculated still to divide them.

It is a received maxim in every system, I would
say in every system of those who are divided on the
doctrine of the inamissibility of grace ; that, to pre-
serve the habit of holines3,without which they unan-
imously agree we cannot be saved, we must use all
the means prescribed in the sacred Scripture to pre-
serve so valuable a disposition. Divines, whom dif-
ference of opinion has irritated against one another,
reciprocally accuse their brethren of weakening this
principle ; but there is not one among them who
does not sincerely embrace it, and complain of the re-
proach, when charged with having rejected it. Those
who exclaim against the doctrine of the inamissibili-
ty of grace, are so far from rejecting it, that they pre-
tend to be the only persons who establish it upon a
sure foundation ; and maintain that it cannot exist
in systems opposed to the first. They say, that the
doctrine of the inamissibility of grace is so far from
oppo&ing this principle, that it constitutes its foun-
dation. And who among the advocates for this doc-
trine, ever affirmed that we can preserve the grace
of perseverance, if we frequent the haunts of infamy ;
• — if we keep company with persons who tempt us
io adultery and voluptuousness, and so with regard
to other virtues ? It is then a principle such as I
ought to seek. It is a principle inculcated by every
system, that in order to retain the habit of holiness,
without which it is impossible to be saved, we must
use all the means pointed out in the sacred Scrip-

On Perseverance. 159

lures for the preservation of such an invaluable tem-
per of heart.

This being granted, it is requisite in every system,
to represent the calamities we incur by losing the
habit of holiness ; because it is the dread of incurring
the calamities consequent on our fall, which the
Scriptures point out as the most usual and powerful
preservatives from apostacy. Hence they exhort us
to 7vork out our salvation with fear and trembling.
Hence they make one part of a good man's happi-
ness to consist in fearing always. Hence they require
us to rejoice with trcmhling. Each of you may col-
lect a variety of parallel passages.

Our divines, to illustrate this subject, have some-
times employed a comparison, which, in my opinion,
is well calculated to answer their purpose. It is that
of a wise man at the top of a tower, who has all the
necessary means of preserving himself from falling
into the abyss open to his view. We may properly
say, it is impossible such a man should fall. Why ?
Because, being a prudent man, and having all the
necessary means, it is impossible his prudence should
not prompt him to avail himself of their support.
But in what consistsone part of this means of safety ?
It is the faculty suggested by his prudence, of know-
ing, and never foi getting the risk he runs, should he
neglect the means of safety. Thus fear, so circum-
stanced, is one part of his safety, and his safety is in-
separable from his fear. Tlie application of this
comparison is easy ; every one ujay make it without
difficulty. It is sufficient, not indeed to remove all
the difficulties of which the loss of grace issuscepti-

] 60 On Perseverance.

ble ; but lo answer the objection I have made of it?
being useless, on a supposition of the impossibility of
falling from grace, to warn a real Christian of the
calamities he may incur, should he lose his habit of
piety,

IV. Three classes of people have consequences to
deduce from the doctrine w'e have advanced. We
shall first address ourselves to those who seem least
of all interested ; I would say, those who have no
cause to fear falling from grace ; not because they
are established, but because they never entertain-
ed sincere resolutions of conversion. If people of
this description would pay serious attention to their
state ; if they would read the scriptures with recol-
lection ; if they would listen to our sermons with a
real, not a vague and superficial design of reducing
them to practice, I think the doctrine we have deliv-
ered would rouse them from their indolence; I think
it would hinder them from going so intensely into
the world on wiihdrawing from tlevotion, as not to
hear the voice of their conscience. What! the peo-
ple of whom we speak should say, Wliat! Christians
of the first class; what! those distinguished saints
who have devoted the whole of their life to duly;
what ! those who have wrought out their salvation
with fear and tremblings can tliey promise themselves
nothing from past efTorts ? Wliat ! are all the sacii-
fices they have made for Christianity useless, unless
ihey persevere in piety ; and, fur having failed to
run only a few steps of tlieir course, will they fail of
obtaining the prize promised to those only who finish
the whole ? And I, miserable wretch, who am so far

On Perseverance. ij6l

from heinoj the first of saints, lliat I am the chief of
sinners ; — I, who am so far from having run the race
which Christ hath set before his disciples, as to have
put it far away ; — I, who have been so far from
working out my salvation, as to have laboured only
by slander, by calumny, by perjury, by blasphemy,
by fornication, by adultery, by drunkenness ; — I,
who have done nothing but obstructed the work, yet
I am composed, I am tranquil ! Whence proceeds
this peace ? Does it not proceed solely from this
circumstance, that, my sins having constrained the
Deity to prepare the sentence of my eternal con-
demnation, he has (among the calamities prepared
for me by his justice) tiie fatal condescension to
make me become insensible of my misery, lest I
should anticipate my condemnation, by the dreadful
torments which the certainty of being damned would
excite in my soul. Oh, dreadful calm ! fatal peace !
tranquillity to which despair itself is preferable, if
there be any thing preferable in despair! Oh ! rather,
thou sword of divine vengeance brandish before my
eyes all thy terrors! Array in battle against me all
the terrors of the mighty God, as in the awful day
of judgment; and striking my soul with the great-
ness of my misery, give me, at least if there be
time, to emancipate myself! If there be yet time?
And, if there be not time, why do you yet breathe ?
Why are there still open to you the gates of this tem-
ple ? Why is the gospel still preached, if it is not that
you may be recollected ; if it is not that you may
renounce the principles of your past folly; if it is
not that you may yield to calls of grace, which pub-
voL. VI r. 21

162 On Perseverance.

lish to you the consoling declarations of tlie merciful
God ? When I say unto {lie wicked, thou slialt surely
(lie ; if he turn from, his sin, and do that ivhich is law-
fid and right ; if the wicked restore the pledge ; give
again that he hath robbed, walk in the statutes of
life without committing iniquity, he shall surely
live, he shall not die. None of his sins that he hath
committed shall he mentioned unto him. Ezek. xxxiil.
14, 15, 16.

A second sort of people, who ought to derive se-
rious instruction from the words of my text, is those
Tisionaries, who, while engaged in the habit of hat-
ing tlieir neighbours, of fornication, of revenge, or
in one or the other of those vices, of wnich the
Scripture says, they thai do such things shall not inher-
it the kingdom of God, fancy themselves to he in a
stale of grace, and believe they shall ever abide in
that state, provided they never doubt of the work.
People of this character, whether they have fallen into
the hands of antinomian guides, one of the greatest
plagues with which justice punishes the crimes of
men, and one of the most awful pests of the church ;
— whether it be the eil'ect of those passions, which
in general so fascinate the mind as to prevent their
seeing the most evident truths opposed to their sys-
tem ; — people of this class presumptuously apply to
themselves the doctrine of the inamissibility of
grace, at the time when we display the arm of God
ready to pour the thunder of its vengeance upon
their heads. Know then once for all, it is not to
you that the inamissibility of grace belongs. Wheth-
er a true saint may Aili, or whether he may not fall.

On Ferseverance. 163

it is the same thing with regard to you; and your
corruption will gain nothing by the decision: for if
the true saint may fall, T have cause to conclude that
you are already fallen, since, notwithstanding the
regeneration you pretend to have received, you now
have no marks of real saints; and if a real saint
cannot fall, I have cause to conclude that you were
deluded in the notion you have formed of yourselves
with regard to conversion. I have reason to believe
that you never were true saints, because I see with
my own eyes, that you no longer sustain the char-
acter. Here is an abridgment of the controversy.
Here is a decision of the question between us. But
if it do not agree with your systems, preserve those
systems carefully ; preserve them to the great day,
v.'hen the Loid shall render to every man according
to his works; and endeavour, — endeavour in the
presence of the Judge of all the earth, to defend
your depravity by your opinions.

Tliere is, in short, a third class of people, who
ought to make serious reflections on the doctrine of
perseverance. It is those who carry the conse-
quences to an extreme; who, from a notion that
they must endure to the end of their course, to be
saved, persuade themselves that they cannot be as-
sured of their salvation till they come to that period.
It is not to ministers who maintain so detestable a
notion, that this article is addressed. It is not to
captious, but to tender minds, and those tender minds
who are divided between the exalted ideas they en-
tertain of duty, and the fears of deviation. Fear,
lioly souls; but sanctify your fear. Entertain ex-

16,4 On Perseverance.

alted I'ievvs of your duly; but let those exalted
views be a sure test that you will never deviate : and,
while you nevpr lose sight of difficulties with which
Ihe race Christ hatli set before you is accomj)anied,
never lose sight of those objects which he hath set
before you, in order tliat you may be enabled to
surmount »hem.

A Christian is supported in his course by the very
nature of the diffiruUies widch occur. These are
manv, and we shal! liave occasion to enumerate them
in a subsequent discourse. But, with discerning
Christians, all these things may promote the. end
they seem to oppose, and realize the w^ords bf St,
Paul, all thuii^s nork togclher for good iolhemlkai
love God, Rom. viii. 28. One ot tliose difficulties,
for instance, to wiiich a Christian is exposed in his
race, is adversity ; but adversity is so far from ob-
structing him in liis course, as to become an addi-
tional motive to pursue it with delight ; and assist
him in taking an unreluclant flight towards the skies.
Another difficulty is prosperity ; but prosperity as-
sists him to estimate the goodness of God, and in-
duces him to infer, that if his happiness here be so
abundant, wl;at must it be in the Oiansions of felici-
ty, seeing he ali eady enjoys so much in these abodes
of misery. Another of tiiose difficulties is health ;
which, b}' invigorating the body, strengthens the
propensity to sin ; liealtii, by invigorating the body,
stn ngthens him also for the service of God. So it
is with every obstruction.

A Christian is supported in his course, by those
unspeakable joys which he finds in the advancement

On Perseverance, 165

of his progress ; by the peace nhich passeth all under-
standing ; by the serenity of justification ; by an an-
ticipated resurrection ; by a foretaste of paradise and
glory, which descend into his soul, before he himself
is exalted to heaven.

A Christian is supported in his course, (as we have
already intimated in this sermon,) by the considera-
tion even of those torments, to which he would be
exposed if he should come short. The patriarch
Noah trembled, no doubt, on seeing the sluices of
heaven let loose, and the fountains of the great deep
broke open ; and the angiy God execute this threat-
ening, I nill destroy man nhomi have created, from
off the face of the earth ; both man and beast, for it re-
penteth me that I have made them. Gen. vi. 7. But
this fear apprised him of his privilege, being exempt
in the ark from the universal desolation ; which in-
duced him to abide in his refuge.

A Christian is supported in his course by superna-
tural aids, which raise him above the powers of na-
ture ; which enable him to say, when I am weak, then
I am strong ; and to exclaim in the midst of conflicts,
blessed be God which ahvay causeth us to tritimph in
Christ, 2 Cor. ii. 14. / can do all things through
Christ which sir engthcnelh me, V\\\\. iv. 13.

A Christian is supported in his course by the confi-
dence he has i:f succeeding in the work in which he
is engaged, and of holding out to the end* And
where is the man in social life, who can have the like
assurance wilh regard to the things of this world ?
Where is the general, who can assure himself of suc-
cess by the dispositions he may make to obtain the vie-

166 On Perseverance.

tory ? Where is the statesman, who can assure himself
of wardino; off every blow which threatens the na-
tion ? The Christian, — the Christian alone has this
superior assurance. — I fear nothing but your heart ;
answer me with your heart ; answer me with your
sincerity, and I will answer you for all the rest.

A Christian is g,upported in his course, above all,
by the grandeur of tlie salvation with which he is to
be crowned. What shall I say, my dear brethren,
on the grandeur of this salvation ? That I have not
the secret of compressing into the last words of a
discourse all the traits of an object, the immensity of
which shall absorb our thoughts and reflections to
all eternity !

W^ith such vast support, timorous soul, shalt thou
still be agitated with those distressing fears which
discourage wicked men from entering on the course
prescribed by Jesus Christ to his disciples ? F'ear not
thou ivorm Jacob, Jor I am with thee. Thy Redeemer
is the Holy One of Israel. They that are for its, arc
more than all they that are against us, 2 Kings vi. 16.
When thou passest through the tvaters, they shall not
Qverjiow thee : when thou walkest through the Jire thou
shall not he burned, Isa. xliii. 2. To this adoiable
Deity, who opens to us so fine a course, who affords
lis sucli abundant means for its completion, be hon-
our, glory, empire, and magnificence, now and ever.
Amen.

SERMON V.

On the Example of the Saints.

HEBREWS Xii. 1.

Wherefore, seeing we also are compassed about with
so great a cloud of nitnesses, let us lay aside every
n:eight, and the sin which doth so easily beset us ;
and let us run with patience the race that is set be-
fore us.

X HERE are few persons so very depraved, as not
to admire tiie line of life prescribed by religion ; but
there are few sufficiently virtuous to follow it or e-
ven to consider it in any otiier light than as a grand
scheme captivating to an enlightened mind, but to
which it is impossible to conform. Reason, as soon
as we are capable of contemplating the Being who
gave us birlh, yields to a world ot arguments which
attest his existence and perfections ; it joins the con-
cert of creation which publishes his glory ; it devotes
itself to him to whom we are indebted for all our
comforis; it makes continual efforts to pierce those
veils, which conceal him from our view, and seeks a
more concise and sure way of knownig him than that
of nature : it receives revelation with avidity ; adores
the characters of divine perfections whi<!i it traces;
takes them for a rule of life ; sighs on deviation from

168 On the Example of the Saints.

those models of perfection, and repairs, by revigorat=
ed efforts of virtue, the faults it had coniiiiitted against
virtue. Here is the line of life prescribed by reli-
gion. And who is so depraved, as not to admire it?
But who is so virtuous as to follow it, or even to be-
lieve that it can be followed ? We look upon it, for
the most part, as we do the notions of an ancient
philosopher respecting government. The principles,
on which he established his system of politics, have
appeared admirable, and the consequences he has
deduced, have appeared like streams pure as their
source. God in creating men, says this philosopher,
gave them all means of preservation from the mise-
ries which seem appendant to their condition: and
they have but themselves to i)lame if they neglect to
profit by them. His bounty has supplied them with
resources to terminate the evils into which they fell
by choice. Let them return to the practice of truth,
and virtue, from which they have deviated, and they
shall find that felicity to which nothing but virtue and
truth can conduct society. Let the states elect a
sovereign like the (jod who governed in the age of
innocence : let them obey the laws of this sovereign,
as they formerly obeyed the laws of God. Let kings,
and sulijects, enter into the same views of making
each other mutually happy. The whole world has
adtnired this fine notion ; but they have only admired
it : and regard it merely as a system. The princes
and the people, to whom this philosopher ^vrote are,
as yet unborn ; hence we commonly say, the repub-
lic of Flato, when we wish to express a beautiful
chimera. I blush to acknowledge, but truth extorts

On the Example of the Saints, 169

it from me, that this is the nolion most men entertain
of religion. They make its very beauty an argu-
ment for ils neojlect, and Iheir own weakness an a-
pology for the repugnance they feel in submitting to
its laws; this is precisely the temper we propose to
attack. We will prove by evident facts, and by expe-
rience which is consequently above all exception, that
however elevated above the condition of man the
scheme of religion may appear, it is a scheme which
may be followed, seeing it has been followed already.

To this point we shall direct the subsequent part
of our discourse on the text we have read. We have
divided it into three parts ; — distinguished duties,—
excellent models, — and wise precautions. Of dis-
tinguished duties, let us run with patience the race
that is set before us, we have treated in our first dis-
course. Of wise precautions, let us lay aside every
weight, and the sin which doth so easily beset us, we
hope to treat in a succeeding sermon. Of excellent
models, seeing we also arc compassed about with so
great a cloud of witnesses, we shall speak to-day.
Happy, if struck with so many heroic actions, you
may be led to follow them, and to augment this cloud
of witnesses, of whom the Holy Spirit himself hag
not disdained to make the eulogium. Happy, if we
may say of you, as we now say of them, by faith
they repelled the wisdom of this world; by faith
they triumphed over the charms of concupiscence;
by faith they endured the most Cruel of torments ; by
faith they conquered the celestial Jerusalem, which
was the vast reward of all their coaflicts. Amen,

VOL. vir, 22

170 On the Example of the Saints.

Wherefore, seeing we also are compassed about with
so great a cloud oj nitnesses, let us run with patience
the race which is set before us. What is this cloud,
or multitude, of which the aposllc speaks? The an-
swer is not equivocal, they are the faithml enume-
rated in the preceding chapter. Of what were thej
witnesses ? Of that important truth, with which he
would impress the mind of the Hebrews, and which
alone is capable of supporting the expectation of
martyrdom, that God is the rewarder of all them that
diligently seek him ; that how great soever the sacri-
fices may be we make for him, we shall be amply
recompensed by his equity or love : the faithful have
witnessed this; not only by their professions, but by
their conduct ; some by sacrifices which cost the
most to flesh and blood ; some by abandoning their
riches; others by devoting their lives. Happily,
this eleventh chapter of the Epistle to the He-
brews is clearly known even to the less instructed of
our hearers; this may supply our weakness, and the
brevity of these exercises in making an analysis.
Wo shall run over it, remarking whatever may most
contribute to illustrate the subji ct.

The first thing which not a little surprises us, is,
that St. Paul has equally brought together, as mod-
els, men who seem to have been not only of very
different, but of very opposite conduct. How could
he class Samson, the victim of a prostitute : how-
could he class Rahab, of whom it is doubtful at least,
whether she did not practise the most infamous of
all professions; how could he put those two persons
on a parallel with Joseph, who has been held up io

On the Example of the Saints. 171:

ail ages, not only as a model, but as the martyr for
diastity ? How could he place Jepthah, the oppress-
or of Ephraim, whom we deem vvortliy of censure
for the most distinguished action of all his life ; I
would say the devotion of his only daughter, either
lo sacrifice or celibacy, a question not to be exam-
ined here ; how- could he class this man in a rank
with Abraham, who was ready to immolate his son
at the divine command ; with Abraham, the most
humane of conquerors, who made this magnanimous
reply to the oflers of an alliance he had received, I
have lift vp my hand unto the Lord, the most high God,
the possessor of heaven and earth, that I jvill not take
Jrom thee a thread even to a shoe-latchet, and
thai I will not take any thing that is thine, lest thou
shoiddest say, I have made Abraham rich ? Gen.
xiv. 22, 23. How could he put Gideon, who avail-
ed himself of the spoils of Midian by the super-
natural aids of Heaven, to make an ephod, and to
turn away the Israelites from the worship of the true
God, on a scale with Moses, wlio chose affliction
with the people of God, in preference to the pleasures
of sin which are hut for a season ? Heb. xi. 25. I have
too much reason to be convinced, that many of my
hearers would wish to follow models of this descrip-
tion. I have too much reason to be convinced, that
many would delight in a faith like that of Samson,
like that of Jepthah, like that of Gideon. Without
adopting or rejecting the solutions usually given of
tiiis difficulty, here is what may be replied.

You should keep in view, the design of St. Paul
in placing this group of personages belore the He-

172 On the Example of the Saints.

brews. He would animate them with that faith,
which as we expressed ourselves relying on the apos-
tolic principles, with that faith wliich persuades us, that
how great soever the sacrifices may be we make for
God, we shall be rewarded by his equily or love.
Faith thus taken in its vaguest and most extended
view, ought to be restricted to those particular cir-
cumstances in which it was exercised, and according
to the particular kind of promises which it embraced,
or, not losing sight of obedience, in regard to those
particular kinds of sacrifice which he requires us to
make. One man is called to march at the head of
an oppressed nation and to emancipate his country.
God promises to reward his courage with victory.
The man believes, he fights, he conquers. The ob-
ject of his faith in this particular circumstance, is the
promise I have mentioned ; 1 am right then in defin-
ing faitli as Saint Paul wlien he says. Faith is the
substance of things hoped for, the evidence of things not
seen, Heb. xi. 1. It is that disposition of heart, in ap-
proaching God, which enables us to believe, that he
is the rewardcr of them that diligently seek him. By
faith the man of whom I spoke obtained the victory.
But I will adduce the case of another, called to
suffer martyrdom for religion. The particular objects
of bis faith in the case I have supposed, are the pro-
mises of salvation. I am right in defining faith as it
is defined by St. Paul, when he says. Faith is the suh-
slance oj things hoped for, the evidence of things not
seen- It is that disposition of mind which enables
liim in approaching God, to believe that he is the re-

On the Example of the Saints. 173

warder of all them that diligently setk him. By faith
the man of whom I speak obtained salvation.

You perceive, I flatter myself, in the first case I
have adduced, that if the general persuasion this man
had, that God is the rewarder of all them that diligent-
ly seek him, did not embrace for its object all the pro-
mises of salvation, nor induce him to make all the
sacrifices his salvation required ; he is worthy how-
ever of imitation in this instance, his faith having
embraced the particular promise which had been gi-
ven him : and it is evident, if I know any thing of
this man's life, that his faith having been sufficiently
strong for a particular sacrifice I may presume what
I cannot prove, it would have been adequate for eve-
ry other sacrifice required by his salvation.

The doctrine discussed being considered, not only
obviates the difficulty proposed, but satisfies the
scruple which may be made concerning some of the
saints proposed as patterns by St. PauL

Do you ask, wiiy Saint Paul has arranged in the
same class, and propose as equal models, personages
so distinguished l)y vice ? I answer, that whatever
distance there might have been between the diffisrent
personages, they are all worthy of imitation in re-
gard to what is excellent in those instances to which
the apostle refers.

But if you ask whether the faith which induced
Samson, Jepthah, and Gideon, to make some partic-
ular sacrifices for God, prompted them to make
every sacrifice which their salvation required ? we
answer, that whatever favourable presumption chari-
ty ought to inspire, no rnan has a rigjht to answer ^c

174 On the Example of the Saints.

question in the affirmative : as we find many who
have performed the first miracles of faith without
performing the second, we ought not to be confi-
dent that those doubtful characters performed the
second because they were honoured with the first.

But if you exclaim against this opinion, I will add,
not only that Jesus Christ has affirmed he will say to
many in the great day, who had miraculous faith,/
knotv you not ; but we have proof that many of those,
whose example the apostle has adduced in the elev-
enth chapter of the Epistle to the Hebrews, were
detestable characters, notwithstanding their endow-
ment of miraculous faith. Here is our proof : he
has arranged, in the class of those whose faith he ex-
tols, all the Israelites who passed through the Red
Sea. Now, it is evident that a vast proportion of
these were detestable men ; then, draw yourselves
the consequence. And here you have the reason of
St. Paul having happily proposed to the Hebrews,
the examples of the miracles achieved by the faith of
those whom I call doubtful characters. Those mir-
acles were admirably calculated to encourage the
minds of the Hebrews, and to embolden their pur-
poses of making distinguished sacrifices for religion :
but you have the reason, also, of his not being satis-
lied with merely setting before them those examples.
You have the reason of his not being satisfied
with setting before them the example of a faith,
concerning which the Scriptures are silent, if it had
only particular promises for its object ; he sets be-
fore them the example of those saints, whose faith
Iiad particularly in view the promises of eternal feli-

On the Example of the Saints. 175

city. But were there, indeed, among those saints
enumerated by the apostle, men, whose laith had,
for its object, the promises of eternal felicity ? Did
the obscurity of the dispensation, in which they lived,
permit them to pierce the veil, which still concealed
from their view a happier life than they enjoyed on
earth ? Let us not doubt it, my brethren : to avoid
one extreme ; let us not fall into the opposite one.
St. Paul has proved it, not only by his own authori-
ty, but also by the nature of the case, and by the
testimony of the Jews of his own age.

From the example of the patriarchs, he adduces,
first that of Abel. An ancient tradition of the Jews
informs us, that the subject of dispute, between him
and Cain, turned on the doctrine of future rewards.
Cain maintained that none were to be expected in
a future life ; Abel supported the contrary proposi-
tion. The former of those brothers supplied argu-
ment by violence ; unable to convince Abel, he as-
sassinated him. It is from this tradition that some
of our learned think we ought to understand those
words of the apostle, who being dead yet speaketh.
They translate, " We have still extant a tradition,
that he died for this faith ; namely, the doctrine of a
future state."

He cites the example of Enoch, who was so pow-
erfully persuaded of a life to come, as to obtain a
translation, exempting him from the painful path
which others must travel to glory ; I would say, from
tasting the horrors of death.

He adduces the example of Noah, who not only
escaped the calamities of the deluge, but became heir

176 On the Example of the Saints,

of the rigiiteousness which is hy faith. What is lliis
heritage of righteousness hy faith i It is according to
the style of the sacred authors, eternal life. Hence
the many parallel explications we find in other pla-
ces ; as in the first chapter of this epistle. Are not
the angels all minidering spirits, sent forth to minister
to them who shall he heirs of salvation ? That, also, in
the second chapter of the catholic epistle of St.
James, God hath chosen the poor of this world to he
heirs of the kingdom^ which he hath promised to them
that love him.

He fuither alleges the example of Abraham, of
Isaac, of Jacob, and of Joseph. The confidence
which the patriarchs reposed in the promise of an
earthly Canaan, proves that they expected a heaven-
ly' inheritance; because tliey continued faithful fol-
lowers of God, though they never inherited the ter-
restrial country, which was apparently promised to
them, but continued to be strangers and sojourners,
lam, says Abraham to tlie Egyptians, a stranger
among you. And Jacob to Pharaoh, The days of
my pilgrimage, — or the time of my life, during which
period I have been a stranger and a sojourner: — the
days of my pilgrimage are not equal to those of my
fathers, St. Paul's remark on these exjiressions of
the patriarchs is worthy of regard. They that say
such things declare plainly that they seek a country.
And truly, if they had been mindful of that country
from whence they came out, they might have had op-
portunity to have returned ; but now they seek a better
country; tliat is an heavenly, Heb. xi. 14, 15, 16.
That is to say, those holy men, could but consider

On the Example of the Saints? Ill

two sorts of countries as their own, either the land
of their fathers, or the land of Canaan, of which
God had promised to give them possession. They
had not this notion of the land of Canaan, seeing
they considered themselves as strangers and sojourn-
ers J — ^seeing that Abraham there possessed only so
much land, as was sutlicient for a sepulchre ;— see-
ing Joseph's sole happiness, in this view, was to
command his children to carry up his bones, when
they went to possess it. They could no longer con-
sider Chaldea, in which their fathers were born, as
their country : in that case, they would have return-
ed on finding tliemselves strangers in the land of Ca-
naan. Hence it is evident from their conduct that
they still sought a country, abetter than their fa-
thers, and a better than their children expected to
possess ; They shorvcd that they expected a better , that
is an heavenly.

St. Paul adduces to the Hebrews the example of
Muses: for if the faith of Moses merely respected
terrestrial glory, why should he (as the Jews say,)
have cast to the ground, and trampled on the crown
Thermutis had placed on his head? Why should he
on coming to years, as says the apostle, have refused
to he called the son of Pharaoh's daughter. He fur-
ther, accord mg to the same apostle, esteemed the re-
proach of Christ greater riches than the treasures of
Egypt. This ex[)ression may be taken in a double
sense. By the reproach of Christ, we may under-
stand the cross he so frequently inculcated on his
disciples. By the reproach of Christ, we may like-
wise understand the bondage which oppressed the

VOL. VII, 23

178 Oil the Example of the Saints.

Jews in the liine of Moses. The word Christ, sig-
nifies anointed, and men favoured of God are fre-
quently called his anointed, because of the ^race
they had received ; of which the holy oil, poured
on some extraordinary personages by his command,
was a figure. So God has said by the Psalmist,
lovch not mine anointed, and do my prophets no harm,
Psa. cv. 15. So the prophet Habbakuk, Thou ivent-
csf forth for the salvation of thy people, even for sal-
vation with thine anointed, Ilab. iii. 13. Which
sense soever we may adopt, the afflictions of Moses
prove, according to St. Paul, that he had respect un-
to the recompense of the reward, Hel). xi. 26. As no
motive but the hope of £,lory can induce Christians
to bear tlie reproach of Christ their head; so no
other consideration could have induced a preference
in IMoses, of the sufferings of the Israelites to the
enjoym.ents of a crown.

In short, St. Paul adduces to the Hebrews a great
number of martyrs; who sacrificed their lives for
their religion. In this class is tlie venerable Eleazer ;
who died under the strokes of his executioners, 2
Maccab. vi. It is probably in allusion to this case
wlien the apostle says, fheyi were tortured. The
Greek word signifies they were extended in torture :
it is designed to express the situation of persons exe-
cuted in this cruel way. In this class is Zechariah,
who was slain between the temple and the altar, by
the command of Joash. To liitn the apostle proper-
ly alludes when he says, they were stoned. In this
class is Isaiah, whom Manasseh executed with a saw,
if we may credit an apocryphal book quoted by Ori-

On the Example of the Saints. 179

gin. To him the apostle probably alludes when he
says, they were satvn asunder. In this class were
Micah, John the Baptist, and St. James, since the
time of the Maccabees. In all probability the apos-
tle had them in view when he says, they were slain
with the sword. This is sufficient to illustrate what
St. Paul has said in the chapter preceding our text,
respecting the faithful, whom he adduces as models.
It is evident, that those illustrious examples were ad-
mirably calculated to make deep impressions on the
minds of the Hebrews, and to animate them to sacri-
fice their lives for their religion, if called to suffer.
But I would improve the precious moments of atten-
tion you may yet deign to give, having destined
them to investigate the impression, which tlie exam-
ples of those illustrious saints must naturally make
on our minds, and to press the exhortation, JVhere-
fore, seeing we also are compassed about ivith so great
a cloud of jvitnesses, let us run with patience the race
that is set before us.

I have too high an opinion of my hearers, not to
persuade myself, that they cannot contemplate those
illustrious models, without corresponding impres-
si('ns; but I think enough has been said to foresee an
objection which most of you will make, should I de-
vote the rest of the hour to enforce those high exam-
ples. You will say, they are too distinguished for
our imitation. Ttie personages, from whom they are
derived, were extraordinary men, with whom we have
no claims of competition. They were saints, we are
sinners. Hence, the more amiable these examples
appear, the less you conceive yourselves obligated to

180 On the Example of the Saints.

make tbeiri (he model of your life. I would wish to
go to the source of this evil: hence, instead of con-
finino^ myself t;) an eulogiuni on those sacred charac-
ter§, I would prove, that they were men like you, in
order that you may be saints like them. There is
between them and you a similarity of nature — a sim-
ilarity of vocation— a similarity of tempt;Uions — a
similarity of motives— a similarity of assistance. — -
The sole difference between you is, that they had a
sincere determination to prefer their salvation and
duty to every other consideration: whereas you
prefer a thousand thin«js to your salvation. This is
the awful difference I would now remove, in order
to disclose the perfect parallel between you and
those illustrious characters.

I. There is between those saints and you a slmi-
larity of nature; I mean they had the same princi-
ples of natural depravity. There is, I grant, much
confusion respecting some notions termed in the
schools, Original Sin. It has too often happened, in
opposing this doctrine to certain blasphemous objec-
tions against the divine justice, that they have
strengthened the objections they endeavoured to ob-
viate. Op the other hand, it is extremely astonish-
ing that there should be any divines so unacquainted
ivith humfin nature, as to deny our being all born
with those principles of depravity. 7'wo considera-
tions will demonstrate the fallacy of this notion.

1. Man, circumscribed in knowledge, and exposed
to strong temptations, which cannot be su[)ported
without a vast chain of abstract truth, is very liable
^0 entertain this notion. I say not that it is impossi-

On the Example of the Saints, 181

ble to aToid it; but that he is very liable to entertain
this notion. It may be avoided; because, in the
hour of temptation, he may turn his views to those
motives, which would enable him to obtain tlie vic-
tory. He is, however, very liable to fall ; because
powerful temptation engrosses so large a proportion
of the mental capacity, that it is difficult for a man
thus prepossessed to pay proper attention to the mo-
tives which would enable him to conquer.

2. We are not only all born with a general pro-
pensity to vice ; but we are all likewise born with a
propensity to some particular vice. Let a man pay
attention to children in the early years of life, and
he will be convinced of the fact : he will see that one
is born with a propensity to anger, another to vanity,
and so with regard to the oth.er vices. These pro-
pensities sometimes proceed from the temperature of
our bodies. It is natural, tliat persons born with a
phlegmatic constitution, and whose spirits flow with
difficulty, should be inclined to insensibility, to indo-
lence, and efl'eminacy. It is natural also for persons
born with a gay and volatile temperature, to be in-
clined to pleasure, and anger. But these disposi-
tions are sometimes found in the essence of the soul.
For, why are some men born jealous, and ambitious?
Why have they peculiar propensities which have no
connexion with the body, if there be not, in the es-
sence of the soul, principles which impel some to
one, and some to another vice ?

This being granted, I affirm, that there is between
those distinguished saints, namely, those venerable
personages enumerated by St. Paul in the eleventl*^

1B2 On the Example of the Saints.

chapter of the epistle to the Hebrews, — that there is,
between them and u? a similarity of nature. They
had principles of depravity in common with us. The
sole difference between them and us is, that they
counteracted, and endeavoured to eradicate those
principles ; whereas we suffer them to predominate
and superadd the force of habit to the infirmity of
nature.

1. That those distinguished men were born with
an understandinof circumscribed a? ours, requires no
proof. Seeing they have resisted the temptations
into which our limited understanding has permitted
us to fall; it evidently follows, that the difference
between them and us is, that when the objects of
temptations were presented, they endeavoured to
spurn them, and fix their thoughts on the motives
which enabled them to triumph ; but we suffer those
objects entirely to engross the capacity of our souls.

2. Those distinguished men were born, as we are,
with certain propensities to some particular vices.
There were in the disposition of their bodies, and in
tlie essence of their souls, as in ours, certain seeds,
>vhich prompted some to one vice, and some to ano-
ther. The history of those saints is too concise to
state this truth in all its lustre ; but it is so hv known
as to be evident to a certain degree. Moses was
naturally of a warm temper : witness his remonstran-
ces with God v«?hen commanded to speak to Pharaoh :
witness his indignation when he broke both the ta-
bles of the law ; and when he struck the rock twice.
David was born with a lascivious disposition : wit-
ness his intercourse with Uathsheba. He was born

On the Example of the Saints. 183

with a vindictive temper : witness the hasty resolir-
lion he formed against Nabal, and accompanied with
an oath so unbecoming a saint. So and more also do
God unto the enemies of David, if I leave of all that
pertaineth unto him hy the morning lights either man
or beast, 1 Sam. xxv. 22. What we have said of
David, and of Moses, we miglit confirm by other
saints. Hence, if the love of God was predominant,
in the soul of those ilhistrioiis saints, over corrup-
tion, while corruption in us so frequently predomi-
nates over the iove of God : — if they ran with pis-
Hence the race set before them ; wiiilst w^e are so fre-
quently interrupted in the course : — it was not be-
cause those saints were not born with the same prin-
ciples of depravity which prompt us to particular
sins ; but because we abandon ourselves to those
principles, and make no efforts to oppose them :
whereas they stru^jgled hard lest they should commit
the crimes, to which they were inclined by nature,

IT. There is between those illustrious saints and
us, a similarity of vocation. Does this article require
proof? Can you be so little acquainted withreligionj
as to suppose that they were called to make a con-
stant progress in holiness, but that you are called
only to a certain deo;ree of virtue ? Tliat they were
called to give victorious effect to the love of God
over depravity, and that you are called to permit
depravity to predominate over the love of God?
That they were called to a habit, and a constant ha-
bit of piety, but that God merely requires you to
do a feu virtuous acti')!is, to acquire a temporary
habit of holiness, and then allows voutolav it aside ?

184 On the Examples of the Saints.

Is not the law equal ? Are not you called to be holy
as they were holy ? Is it not said to you, as well as
to them, Be ye perfect, as your Father which is in
heaven is perject. Matt. v. 48. Tlie abridgement oi
ihe law, and the prophets, — is it not of the same
force with regard to you, as to them, Thou shalt love
the Lord thy God with all thy heart, with all thy soul^
and with all thy mind 1 Matt. xxii. 37.

I am fully aware, that there is a difTerence between
the eflecls of the love which God requires of you, and
which he requited of them : but that does not sup-
pose any change in tlie elBcient cause. The efficient
cause must be the same, how diversified soever the
effects may be ; and if you are not called to make
similar sacrifices, you are called to be ready to do so,
should they he required. You are not called, like
Abraham, to immolate in sacrifice to God your only
!^on ; but you are called to liave the same radical at-
tachment and preference, which induced him to sa-
crifice his son, if required by your maker. And if
you have not this profound attachment, or at least,
if you do not daily endeavour to obtain it, deceive
not yourselves, my brethren, you can have no hope
of salvation. You are not called, like Moses, to sa-
crifice a crown for religion, but you are called to
have the &amc preference and esteem for God whicli
be had, provided a crown were offered. If you iiave
not this preference of affection ; at least, if you do
not endeavour to obtain il, deceive not yourselves,
my brethren ; you can liave no ht)pe t)f salvation.
The ditference, between those illustrious saints and
\\% is not ill the variety of vocation in which Provi-

On the Example of the Saints. 1 85

dence has called us, but in the manner of our obedi-
ence. They understood their vocation, and were
obedient ; but we overlook it, or take as much pains
to discruise it, as they did to know it ;and when they
constrain us to know it, and our conscience is con-
strained to discover its duty, we violate in practice
those very maxims, we have been obliged to acknow-
ledge in theory.

III. Human depravity has not only innumerable
subtleties, but we even urge them. Sometimes, in
order to excuse our deviations from those illustrious
saints, we allege the superiority of their temptations
over those, to which Providence has exposed us ;
and sometimes, on the contrary, the superiority of
the temptations, to which Heaven exposes us, over
those to which they were exposed. Beit so; but
after you have proved that they did not resist any
temptation which we would not have resisted had we
been in their situation ; I will prove that we are not
exposed to any such violent temptations over which
they have not obtained the same victories which are
required of us. What are the violent temptations
with which you are captivated, and the violence of
which you are accustomed to allege, in order to ex-
cuse your frequent falls ?

Are they temptations of poverty ? — How difficult
is it, when we want means to supply the pressing
calls of nature not to be exercised with anxiety ?
How difficult is it, when we expect to perish with
hunger to believe ourselves the favourites of that
Piovidence which Jeeds the fowls of heaven, and
clothes the Ullies of the field. Matt. vi. 26, 28. And

VOL. VII, 24

186 On the Example of the Sainis.

when we are stripped of every comfort, an ordinary
consequence of poverty, to find in communion with
God a compensation for the friends of whom we
may be deprived. The saints, ina^^nified as models
by St. Paul, have vanquished this temptation. See
Job, that holy man, and once the rictiest man of all
the East, possessing seven thousand sheep, three
thousand camels, five hundred yoke of oxen, and ser-
vants without number: — see him stripped of all his
wealth, and saying in that deplorable situation, Shall
we receive good at the hand of the Lord, and shall we
not receive evil? Job. ii. 10. The Lord gave, and the
Lord hath taken away, blessed be the name of the
Lord, .^ oh. \. 21. See David wandering from wil-
derness to wilderness; when mi/ father and mother
forsake me, then the Lord will take me up, Ps. xxvii. 10.
Are they temptations of prosperity ? — The temjH
tations of prosperity are incomparably more danger-
ous than those of adversity : at least, the objects of
adversity remind us of our indigence and inability;
and removing the means of gratification, the passions
become either subdued or mortified. But prosperi-
ty presents us with a flattering portrait of ourselves,
it prompts us to aspire at independence, and strength-
ens all our corrupt propensities by the facility of
gratification. The saints, proposed as models by
the Holy Spirit, have vanquished those temptations.
See Abraham surrounded with riches; behold him
ever mindful of that divine injunction, TValk before
me, and be thou perfect. Gen. xvii. 1. See .Job, — see
him ever employing his wealth for him from whom
he received it! See him preventing the abuse his

On the Example of the Saints* 187

cliildren might have made of his opulence, rising
early in the morning after their feasts, and oflfering
sacrifice on their account, it mai/ be (said he) my sons
have sinned, and cursed God in their heart:,. Job i. 5.
See David on the tlirone ; see liim making a sacred
use of his power. Mine eyes shall he upon the Jailh-
ful in the land, that they may dwell with me; he that
walketh in a perfect rvai/, he shall serve me. I ivill
early destroy all the wicked of the land, that I may cat
off all the ivicked doers Jrom the city of the Lord, Ps.
ci. 6 — 8. See him laudably employed in resuming
those pleasures retarded by the affairs of slate.
When he could not be so recollected by day, he
was tlie more devout at night. He contemplated
the marvels of his Maker, displayed by the night.
Thus he expressed his sentiments, Tfhen 1 consider
the heavens, (he work of thy fingers, the moon and stars,
which thou hast ordained; what is man that thou art
mindfvl of him ; and the son of man, that thou visilest
him. Psalm viii. 3, 4,

Are they temptations arising from the length of
the course, which seems to have no end, and which
requires the constant exercise of piety ? — It is in-
comparably more easy to make a hasty sacrifice for
religion, than to do it daily by degrees. Virtue is
animated on great occasions, and collects the whole
of its resources and strength; but how few have the
resolution to sustain a long career. The saints
whom St. Paul adduces as models, have vanquished
this temptation. See Moses, — behold him, for forty
tedious years in the wilderness, having to war with
nature and the elements, with hungerand with thirsty

1 88 On the Example of the Saints,

with his enemies and with his own people ; and, what
was harder still, having sometimes to contend with
God himself, who was frequently on the point of ex-
terminating the Israelites, committed to the care of
this afflicted leader. But Moses triumphed over a
vast course of difficulties; ever returning to duty,
when the force of temptation, for the moment, had
induced him to deviate ; ever full of affection for
that people, and ever employing, in their behalf, the
influence he had over the bowels of a compassionate
God.

Are they temptations arising from persecution ? —
Nature shrinks not only at the idea of suffering, but
also at the ingenious means which executioners have
invented to extort abnegations. The saints, whom
St. Paul adduces as models, have vanquished this
class of temptations. Look only at the conduct of
those noble martyrs, to whom he is desirous of call-
ing the attention of the Hebrews. Look at the
tragic but instructive history of that family, men-
tioned in the seventh chapter of the second book of
Maccabees. The barbarous Antiochus, says the histo-
rian, seized on a mother and her seven sons, and re-
solved, by whips and scourges, to force them to eat
swine's flrsh. The eldest of the seven boldly assert-
ed his readiness to die for his religion. The king,
enraged with anger, commanded the iron-pans, and
brazen caldrons, to be heated, and him v»'ho first
spake to be flayed alive; his tongue cut out; the
extremities of his limbs to be cut off, in presence of
his mother and brethren ; and his body to be roasted,
while yet alive, in one of the burning pans. O my

Oil the Example of the Saints, 1 89

God ! wiiat a sight for the persons so tenderly united
to this martyr ! But this scene, very far from shaking
their constancy, contributed to its support. They
animated one anotiier to an heroic death ; affirming
that God would sustain their minds, and assuage their
anguish. The second of those brothers, the third,
the fourth, the fifth, and sixth, sustained the same
sufferings, and with the same support, in presence of
their mother. What idea do you form of this woman,
you timorous mothers, who hear me to-day ? In what
language, think you, did she address her sons? Do
you think that nature triumphed over grace ; that,
after having offered to God six of her sons, she made
efforts to save the seventii, that he might afford her
consolation for the loss sustained in the other six ?
No, says the historian, she exhorted him to die like
a martyr : Antiochus compelled her to present the
seventh, that she might prevent his death. But she
said, O my son, have ■pity vpon me, that' bare thee nine
months in my womby and gave thee suck three years,
and nourished thee, and brought thee up unto this age,
and endured the troubles of education. I beseech thee,
my son, look upon the heaven and the earth, and all
thai is therein, and know the Author of thy being.
Fear not this tormentor ; but being worthy of thy
brethren, fake thy death, that 1 may receive thee ai^ain
in mercy with thy brethren.

Perhaps the historian has embellished his heroes;
perhaps he has been more ambitious to astonish
than to instruct ; and to flatter the portrait, than to
paint the originaL The history of our own age con-<
fircns the past age : the history of our own tyrants,

190 On the Example of the Saints.

subslantiates all that is said of Ibe Jewish tyrants :
and the constancy of our modern Maccabees, is a
sure test of what is said concernins^ (he constancy of
the ancient Maccabees. AVhat has been the seed of
the reformed church ? It is the blood of the reform-
ers, and of the first reformed. What was the rise of
this republic ? It was the light of faggots kindled to
consume it. Inhabitants of tliese provinces, what
were your ancestors ? Confessors and martyrs. And
you, my dear countrymen, whence are you come ?
Out of great iribulatlon. What are you ? Brands
plucked from the burning. Fathers, wlio have seen
their children die for religion ; children who have
seen tlieir fatiiers die for religion. O that God may
forbear hearkening to the voice of so much blood,
which cries to Heaven for vengeance on those who
shed it! May God, in placing the crown of righte-
ousness on the heads of those who suffered, pardon
those who causec! their death! May we be, at least,
permitted to recount the iiistory of our brethren, who
bave conquered in the fight; to encourage those
AY ho have yet to combat, but v»ho so disgracefully
draw back. Ah ! generation of confessors and mar-
tyrs, would you degrade the nobility of your descent?
Your fathers have confessed tlieir religion amid the
severest tortures; and would you deny it in these
happy provitices, enlightened by the truth ? Have
the} sacrificed their lives for religion, and will you
refuse to sacrifice a portion of your riches? Ah, my
brethren, Seeing we also are compassed about rvith
so great a cloud of witnesses, let us run with patience^
Ike race that is set before us.

On the EiV ample of the faints. 191

lY. I have said that there is, between 113 and those
inuslrioiis saints, proposed as models by the Holy
S[)irit, a similarity of motives. It implies a contra-
diction, to suppose that they had more powerful
motives to animate them in their course, than those
we have proposed to you. Yes, it implies a contra-
diction, (hat the Abrahams, quiltino" their country,
the land of their nativity, and wandering they knew
not where, in obedience to tlse divine call : — it im-
plies a contradiction, that the Moseses preferred
affliction with the people of God, to the pleasures of
sin, which are hut for a sesson : — it implies a contra-
diction, that this multitude of martyrs, some of
whom were tormented, others were stoned, others
were sawn asunder, others were killed by the sword:
— it implies a contradiction, that those illustrious
saints have beheld, at the close of tiieir course, a
more valuable prize than that extended to you. This
prize is a blissful immortality. Here the whole ad-
vantage is on your side. This prize is placed more
distinctly in your sight, than it was in the view of
those illustrious characters. I really think it was
St. Paul's view at the close of the chapter, in which
he enumeiates the saints, Vv'hose virtues have formed
the leading subject of this discoiire. These all, hav-
ing obtained a irood report through faith, received not
the promise ; God having provided some better things
for vs, that they, without us, should not he made per-
fect. What is implied in their not liaring received the
promise ? Does it mean that they did not know the
doctrine of a future state ? St. Paul affirms quite the
contrary. What is meant by their not being made

192 On the Example of the ISaiiils.

perfect without us 1 Is it as some of the primitive
fathers, and as some of our modern divines have
thought, that the Old Testament saints were not re-
ceived into heaven till the ascension of Jesus Christ?
This is contrary to other passages of our Scriptures.
But they received not the promise, that is to say, with
the same clearness as Christians. They ivithout us
were not made perfect ; the perfect knowledge of im-
mortality and life being the peculiar prerogative of
the Christian church. Whatever be the sense of
those words of St. Paul, we will shew, tiiat this doc-
trine of immortality and life is no longer covered
with a veil ; as it was previously to the introduction
of the gospel ; but it is demonstrated by a multitude
of arguments which sound reason, though less im-
proved than that of the ancients, enables us to ad-
duce for conviction; and they are placed in evidence
by Jesus Christ. Let us introduce this Jesus to you ;
let us cause you to hear this Jesus animating you by
doctrine and example in the course ; Him that over-
cometh, says he, rvill I grant to sit down with me on
my throne, even as I also overcame, and am set down
with my Father on his throne, Rev. iii. 21.

V. The last article, — happily adapted to silence
those who avail themselves of the dibtinguished vir-
tues of those saints for not accepting them as models ;
or, to conclude in a manner uiore correspondent to
our ministry, an article well calculated to support us
in.the race God has set before all his saint? — is, that
between us and those who have finished it with joy,
there is a similarity of assistance. By nature they
were like us, incapable of running the race; and by

O'd the Example of the Saints^ 193

(He assistance of grace we become capable of run-
nint^ like them. Let us not imagine that we honour
the Deity by making a certain sort of absurd com-
plaints concerning our weakness ; let us not ascribe
to him what proceeds solely from our corruption : it
is incompatible with his perfections to expose a frail
creature to (he force of temptation, and exhort hiin
to conquer it without affording the aid requisite to
obtain the victory. Be not discouraged, Christian
champion, at the inequality God has made in the
proportion of aids afforded to them, and to thee ; be
not discouraged on seeing thyself led by the plain
paths of nature, while nature was inverted for them;
while they walked in the depth of the sea ; while
they threiv down the ivalh of Jericho hy the sound of
rams'-hornSf shut the mouths of lions^ quenched the vio-
lence of thejire, escaped the edge of the sword, waxing
valiant in fight, and turning to flight the armies of the
aliens. YVe might perform all those prodigies, and
not obtain salvation. Yes, we might put to flight
the armies of the aliens, display invincible valour in
the warfare, escape the edge of the sword, quench the
violence of the fire, stop the mouths of lions, over-
turn walls, force a passage through tiie sea, and yet
be numbered with tliose to whom Christ will say, /
know you not. And dost thou fear, Christian comba-
tant, dost thou fear to attain salvation whhout those
miraculous aids? The requisite assistance for thy
salvation is promised. The fountain is open to the
whole house of David. Zecli. xiii. 1. Seek and ye
shall find ; ask, and you shall receive; knock, and it
shall be opened. If you, being evil, know how to give
VOL. vir. 2/)

194 On the Example of the SainU\

good thino;s unto your children, how much more shall
your Father which is in heaven, <^ive his Holy Spirit to
them that ask liim ? If any of you lack wisdom let him
ask of God, thatgiveth to all men liber ally, and up-
hraideih not.

O! if we knew the value of Wisdom! If we knew
what miracles of virtue can we wrouorht by a soul
actuated by the Holy Spirit ! If we knew how to
avail ourselves of this promise! Let us, my dear
bretliren, avail ourselves of it. Let us ask of God
those aids, not to flatter our indolence and vice, but
lo strengthen us in all our conflicts. Let us say, Lord^
teach my hands to war, and my fingers to fight. Vs.
cxliv. Seeing so many enemies combine to detach
us from his favour, let us thus invite him to our aid.
Let God arise, let his enemies he scatteredy let them also
that hate him, flee before him. Let us pour into his
bosom all those anxieties, which enfeeble the mind.
Then he will reply, My grace is sufficient for thee, my
strength shall be made perfect in thy weakness. Tlien
shall all the enemies of our salvation fly, and be con-
founded before us. Then shall all the difficulties,
which discourage us by the way, disappear. Then
shall we exclaim in the midst of conflicts, JBlessed be
God, who always causeth us to triumph in Christ.
Amen. To him be honour and glory for ever.
Amen.

SERMON TI.

On the Example of the Saints.

HEBREAVS xli. 1.

Wherefore^ seeing we also are compassed about with so
great a cloud of witnesses^ let 21s lay aside every
weight, and the sin which doth so easily beset us ;
and let us run with patience the race that is set be-
fore us.

[the subject concluded.]

▼ tE proceed this day, my brethren, to shew you
the way which leads to the end proposed in our two
preceding discourses. The words we have now read
for the third time, place three thino;s before your
view, — distinguished duties, — excellent models, —
and wise precautions. Tne distinguished duties are
illustrated in the perseverance we pressed in our first
discourse. Tlie excellent models are the saints of
the hiohest order, and in particular the cloud of wit-
nesses with which we are surrounded. Of these, S(.
Paul has made an enuuieration and euloc^ium in the
chapter precedinj^ lliat, from which our text is read;
and whose virtues we have traced in our last dis-
course. But, by what means may we attain an end
so noble ? By what means may we discharge duties

196 On the Example of the Saints,

go clislinsjuisbed, and form ourselves on models so ex-
cellent ? Tliis shall be the inquiry in our present
discourse. It is by laying aside every weight, and the
sin that doth so easily beset us. — Wherefore, seeing we
also are compassed about with so great a cloud of wit-
nesses, let us lay aside every weight, and the sin that
doth so easily beset W5, and let us run with patience the
race that is set before us.

Enter, my bretliren, on the consideration of this
subject with that sacred diffidence, with which frail
creatures should be affected on contemplatino; the
difficulties with which our course is strewed ; but
enter with all the maojnanimity with whicli an idea of
the powerful and piomised aids should inspire the
inind of a Christian. Be impressed with thisthouj^ht,
and we conjure you to keep it constantly in view
duiingthis discourse : that there is no way of run-
ninii; the race like those illustrious characters adduc-
ed as models, bui by endeavouiing to equal them in
holiness ; and that there k no way of equalling them
in holiness, but by adopting the precautions of which
they availed themselves to attain perfection. Happy
those of you, my brethren, infinitely more happy
than the tongue of mortals can express, happy those
\vbom this consideration shall save fronj that wretch-
ed state of indolence into which the greatest part of
men are plunged, and whom it shall excite to that
"vigilance and energy of life, which is the great de-
sign of Christianity, and the grand characteristic of
a Christian! Amen,

We shall now illustrate the expressions in t>ur text
l>y a few remarks.

On the Example of the Saints. 19*7

The first is, that they are figurative. St. Paul re-
presents our Christian vocation by the idea of those
races, so ancient and celebrated amonof the heathen :
and, pursuing the same thought, he represents the
precautions used by athletics to obtain the prize, as
those which we must use in order to be crowned.
The weights of flowing robes, such as were once,
and such as are still worn by oriental nations, would
very much encumber those who ran in the course.
Just so, inordinate cares, I would say, cares concern-
ing temporal things, and criminal purposes, exceed-
ingly encumber those who enter on the course of
salvation. I not only allude to criminal purposes,
(for who can be so ignorant of religion as to deny it,)
but also to excessive cares. St. Paul, in my opinion
bad this double view. He requires us not only to
lay sin aside, but p.very w^eight; that is, all those se-
cular afil^irs unconnected with our profession. In
St. Paul's view% these affajrs are to the Cljristian
what the flowing robes would have been to the ath-
letics of whom we spake. How instructive is this
idea ! How admirably calculated, if seriously consi-
dered, to rectify our notions of morality! I do not
wish to make the Christian to become an anchoret.
I do not wish to degrade those useful men, whom
God seems to have formed to be the soul of society ;
and of whom we may say in the political world, as
St. Paul has said in the ecclesiastical, / am debtor
both to the Greeks and to the Barbarians, Rom. i. 14.
Besides those things that are ivilhoul, that which com-
cth upon me daili/, the care of all the churches, 2 Cor=
si. 28.

198 On the Example of the Saints.

On the other hand, we often deceive ourselves
with regard to what is called in tlie world — busi-
ness! Take an example of a man born with all the
iipriofhtness of mind co^^ipatlble with the loss of pri-
mitive innocence. While left to the refleclions of
bis own mind in early life, he followed the dictates
of reason, and the sentiments of virtue. His mind,
iindislurbed with tl;e anxieties inseparable from the
ir!ann2:einent of a lar^e fortune, applied almost whol-
ly to the study of truth, and the practice of virtue.
But officious friends, a proud and avaricious family,
the roots of vanity, and love of exterior grandeur,
scarcely ever eradicated, have induced him to push
bis fortune, and distinguish himself in the world.
He aspires to civil eniployment. The solicitations
to which he must descend, the intrigues he must ma-
iiage, the friends witli whom he must temporize to
obtain it, suspend his first habits of life. He accom-
plishes the object of his wishes. The olfice, with
whicii he is invested, requires application. Distrac-
tion becomes an indispensable duty. The corrup-
tion of his heart, but slightly extinguished, rekindles
by so much dissii)ation. After having been some
time wiihout the study of truths, once his favourite
concern, he becomes habituated not to think of tiiem
at all. He loses his recollection of them. He is ex-
hausted in the professional duties he has acquired
with so much solicitude. He must have a tempora-
ry recess from business. Tiie study of truth, and the
practice of virtue, should now be resumed. But he
must have a little recreation, a liltle company, a lit-
tle wine. >,Ieanwhile age approaches, and death is

On the Example of the Sainis. 190

far advanced. And when is he to enter on the work
of salvation ? Happy he, n)y brethren, who seeks no
relations in life, but those to which he is called by
duty! Happy he, who in retirement, and if you
please, in the obscurity of mediocrity, far from gran-
deur and from courts, makes salvation, comparative-
ly, his sole, his principal concern. Excessive anxie-
ties, and selfish pursuils are weiojhts which retard ex-
ceedingly the Christian in his course. Let tis lai/
aside every weight, and the sin thai doth so easily be-
set us, and let us run with patience the race that is sci
before us. Tliis is St. Paul's idea in the words of
my iexi: and it is the first remaik requisite for its
illustration.

The second turns upon the situation in which the
Hebrews were placed, to whom the advice is given.
These Hebrews, like ourselves, were Cinistians,
They were called, as we are called, to run the race
of virtue, without which no man can obtain the prize
promised by the Gospel. In this view, they requir-
ed the same instructions with ourselves.

But the Christians, to whom this epistle was ad-
dressed, lived, as was observed in our first discourse,
in an age of persecution. They were daily on the
eve of martyrdom. For that the apostle prepares
them throughout the whole of this epistle. To that
he especially disposes them in the words which im-
mediately follow those I have discussed. Consider
diligently, says he, adducing the author and finisher of
our faith, whoso nobly ran die career of martyrdom ;
consider diligently him that endured such contradiction
of sinners against himself^ lest ije he weary audjaini in

aob On the Example of ihe Saints,

your minds. Ye have not yet resisted unto hlood, strh^^
ing against sin, Ileb. xii. 3, 4. What does lie mean
by their not havinsf yet resisted unto blood ? Here is
still a relerence to the games of the heathen : not
indeed to the pleasures of the course as in the words
of my text, but to the Olympian games, in which the
wrestlers sometimes received a mortal blow. And
this idea necessarily includes that of martyrdom.
But the flesh, so circumstanced, is very evasive.
AVhat excuses will it not make rather than acquiesce
in the proposition! Must /die for religion? Must/
be stretched on tlie rack? Must / be hung in chains
onagiibet? IMust / mount a pile of faggots? St.
Paul has therefore doubled the idea in my text. He
was desirous to strengthen the Hebrews with a two-
fold class of arguments: viz. those required against
the temptations common to all Christians; and those
peculiar to the afflictive circumstances in which they
were placed by Providence. It was proper to press
this double idea. This is our second remark for the
illnsliation v,f the text.

The third turns on the progress tlie Hebrews had
already made in the Christian religion. The nature
of this progress determines farther the very charac-
ter of the advice required, and the precise meaning
of those expressions, Jjaijing aside every rvcight, and
ihe sin that doth so easily hestl us. We never give to
a man, who has already made a proficiency in an art
or science, the instructions v.e would give to a pupil.
W^e never warn a mariner, who has traversed the
seas (or many years, not to strike against a rock
which lifts its summit to the clouds, and is perceived

On the Example oj the Saints. 201

by all \vl)o have eyes. We never caution a soldier,
blanched in the service, not to be surprised by the
manoeuvres of an enemy, which might deceive those
who arc entering on the first campaign. There were
men among the Hebrews to whom the apostle wrote,
Vi'ho, according to his own remark, had need to be
taught again the principles of the doctrine of Christ;
that is, the first elements of Christianity. We find
many among the catechumens, who, according to an
expression he uses, had need of milk, and were una-
ble to digest strong meat, Heb. v. 12. But we ought
p.ot to conceive the same idea of all the Hebrews,
The progress many of them had made in religion,
superseded, with regard to them, the instiuctions we
sTiight give to those entering on the course. I can-
not think, that those Hebrews, who in former days
had been enlightened; — those Hebrews, who had en-
dured a great fight of afflictions; — those Hebrews,
who, according to the force of the Greek term, used
in the tenth chapter of this epistle, had been exposed
on the theatre of the ?rorId, hy affliction, and bij hecom-
ing a ga::ing-stock ;—\[wse Hebrews, ?vho had taken
joyfidhj the spoiling of their goods, Heb. xi. 33, 34 ;— -
I cannot think tliat they had need of precau-
lions against the gross temptations, by which Sa-
tan seduces those who have only on external acquaint-
ance witli Christianity. The principal design of the
apostle in the words of my text, is to fortify them
against those subtle snares, and plausible pretences,
wltich sometimes induced Christians to relapse, who
seemed the most established. These are the kind of
snares, these are the kind of sophisms the apostle ap=
VOL. vir. 26

202 Oti the Example of ike Saints.

parently bad in view, when he speaks o{ weights y and
the sin that doth so easily beset ns.

Thanks be to God, my dear brellu'en, that though
we are right, on the one hand, in saying of some
among you, that they have need to be taught again
the jirst principles of the doctrine of Christ ; and art
become such as have need of milk, and not of strong
meat, Heb. v. 12. — ^Thanks be to God that you af-
ford us, on the other hand, the consolation granted
to our apostle, of seeing among you, cuUivated
minds, geniuses conversant with the sublime myste-
ries of Christianity, and with the severest maxims
of morality. Hence I should deem it an insult to
your discernment and knowledge, if, in the instruc-
tions I may give to day, whether for the period of
persecution, or for the ordinary conduct of life, I
should enlarge on those truths which belong to young
converts. What! in a church cherished by God in
so dear a manner : what ! in a church which enjoys a
ministry like yours, is it necessary to affirm, that
people are unworthy of the Christian name, when
during the period of persecution, they anticipate, if
I may so speak, every wish of the persecutors, when
they carry in their bosom formularies which abjure
their religion ; when they attend all the services of
superstition ; when they enjoy, in consequence of
their apostacy, not only their own property, but the
property of those who have gone with Jesus Christ
without the camp, bearing his reproach ? What! in a
church like this, would it be requisite to preach,
that men are unworthy of the Cliristian name, who
in the time of ecclesiastical repose, deliberately live

On the Example of the Sahits. 203

in habits of fornication or aduKery ; who in the face
of heaven and earth entice their neif^hbour's wife,
who wallow in wickedness, who are ever disposed
either to give or to receive the wages of unrighteous-
ness 1 Oh ! my very dear brethren, these are not
plausible pretences ; these are not subtle snares; they
are the sensible sophisms, the broad snares which de-
ceive those only who are resolved to be deceived.
There are, however, subtle snares, which deceive
the most established Christians. To these the apos-
tle has immediate reference when he exhorts us to
lay aside every jveight, and the sin thai doth so easily
heset us. On this shall turn chiefly the explication
we shall give of the terms. VViiat are those pecu-
liar kinds of temptations? What are the precau-
tions we must take to resist them ? — These are the
two leading subjects of this discourse ; to these sub-
jects I will venture to solicit the continuation of the
attention with which you have deigned to favour
me.

I. Let us begin with the temptations, to which we
are exposed in the time of ecclesiastical tribulation.

1. The devil would sometimes inspire us with sen-
timents of unbelief respecting the truth of the pro-
mises God has given the church. It seems a diffi-
cult task, to reconcile the magnificence of those
promises with the deluge of calamities which have
inimdated it in periods of persecution. What is this
church, according to the prophets? It is a society,
which was to be completely irradiated with the glory
of God. It is a society, whose prosperity was to
have no end, which should realize this prediction :

204 On the Kn' ample of the Sninls.

Lift up your eyes to the heavens, and look vpoii the
earth beneath : for the heavens shall vanish an:ay like
smoke, and the earth shall tvcix old like a garment ;
hut my salvation shall be for ever, and r.ii; rit^hteous-
ness shall 7iot be abolished, Isa. li. G. It is a society,
to whom kings should be nursing fathers, and queens
nursing mothers, Isa. xlix. 23. It is a society, whose
prosperity made the prophets exclaim, Break forth
into joy ; sing together ye waste places of Jerusalem :
for the Lord hath comforted his people, he hath re-
deemed Jerusalem. The Lord halh made bare his
holy arm in the eyes of all nations, and all the ends of
the earth shall see the salvation of our God, Isa. lii. 9,
10. To say all in one word, it is a society built up-
on the rock, and of which .lesus Christ hath said the
gcdes of hell shall not prevail against it. Matt. xvi. 18.
What is the conformity between these promises and
the event! or if you please, what likeness is there
between the portrait and the original! Does not Ijell
prevail against the church, when her enemies exile
her pastors, scatter her Hock, suppress her worhip,
and burn her sanctuaries ? Do all nations see the sal-
vation of God, the arm of the Lord made bare, to
effectuate distinguished events in behalf of this soci-
ety ; when they are given up to the fury of their
tyrants; when Pilate and Herod are confederated
to destroy them; when they obtain over them daily
new victories ? Do the waste places of Jerusalem
sing, when the ways of Zicm mourn, when her
priests sigh and when her virgins are ajfiicicd? Does
her salvation remain for ever, when the church
has scarcely breathed in one place, before she is agi-

On the Example of the Samis. 205

taJed in another; wlicn slie has scarcely survived
one calamity before she is overtaken with another;
when the beast causeth all, both small and great, rich
and poor, bond and free, to receive his mark in their
hand, or in their forehead? Rev. xiii. IG. Are
kings nursing fathers to the churcli, and C[ueens nurs-
ing mothers, when they snatch the children from her
breasts ; when they populate the desarts with fugi-
tives; and cause the dead bodies of her witnesses to
lie in the streets of llie gi'eat city, which is called
Sodom and Egypt ? llev. xi. 8.

It is against this first device of satan, St. Paul
would fortify the Hebrews in the words of my text.
Hear his admonitions and instructions; ye have for-
gotten the exhortation which speakcth unto you as un-
to children ; my son, despise not thou the chastening of
the Liord, nor faint when thou art rebuked of him.
For whom the Lord loveth he chasteneth, and scourgeth
every son whom he receiveth. If ye endure chastening,
God dealeth with yon as with sons ; for what son is he,
whom the Falhcr chasteneth not / But if ye he without
chastisement, whereof all are partakers, then are ye bas-
tards and not sons, Heb. xii. 5, 6, 7, 8.

I have no need to arm you with any other shield
against the sentiments of unbelief, with which some
of you are assailed on viewing the calamities of the
church. Ecclesiastical persecutions are paternal
chastisements, which God inflicts upon her members.
I would ask our brethren, who complain of the
length of the persecution, and are ever saying, Alas!
what always in exile, always in the gallies ? I would
ask them, as thev seem astonished, and are bold

206 On the Example of (he Saints.

enough <o complain of their duration, whether they
have profited by these afflictions? God, in chastising
his church, is desirous of correcting the abuse you
have made of prosperity. Have you profiled by
this chastisement ? Have you learned to make a right
use of prosperity ? God, in chastising the church, is
desirous to correct the indifference you have enter-
tained for public worship. Have you profited by
this chastiisement ? Have you learned to sacrifice
your dearest interests to attend his worship? And if
you have made those sacrifices, have you learned to
worship with affections correspondent to the sacri-
fices you have made for him ? God, in chastising the
church, is desirous to correct the strong attachment
you have conceived for this world. Have you prof-
ited by the chastisement? Called to choose between
riches and salvation, have you ever preferred the
salvation of your souls, to exterior happiness ?

2. In the time of tribulation, the devil strongly
prompts us to presumption. Here the commands of
oJesus Christ are explicit. When they persecute you
in one city, Jiec to another, IMatt. x. 23, The deci-
sion of wisdom is extremely positive ; theij who love
the clanger, shall perish hy it. Matt, xxxvi. 52. Ex-
perience is a convincing test. St. Peter presumed
to go into the court of Caiaphas, under a pretence
pf following Jesus, and there he denied him. Is not
this what we have represented a thousand and a
thousand times, to those of our unhappy brethren,
whom this part of our discourse particularly re-
spects ? We have proved, that we must either leave
the places in which the truth is persecuted, or calm-

On the Example of the Saints, 20T

ly submit to marlyrdoiri. We have made it appear
that no man can assure himself of constancy to suf-
fer martyrdom, unsupported by the extraordinary
aids of the Holy Spirit. We have demonstrated,
that it is presumption to promise themselves those
aids, while ihey neglect the means offered by Provi-
dence to avoid the danger. They do violence to
reason. They resist demonstration. They pre-
sume on their own strength. They rely wholly on
supernatural power. They promise themselves a
chimerical conquest. Hence those frequent abnega-
tions. Hence those awful falls. Hence those scan-
dalous apostacies. I have therefore done wrong in
placing the temptations of presumption among those
subtle snares, those plausible pretences, which im-
pose on the most established Christians. I am mis-
taken ; they are the broadest snares, and grossest
sophisms of the enemy of our salvation ; and he is
weak indeed who suffers himself to be surprised.
What! have you proved your weakness a hundred
and a hundred times, and do you still talk of power ?
What! have you at this day scarcely resolution to
sacrifice a part of your property for religion, and do
you presume that you can sacrifice your life? What !
have you no fortitude to follow Jesus Christ into
peaceful countries, and do you presume to hope
that you can follow him to tlie cross ?

3. Those, whom satan cannot destroy by pre-
sumption, he endeavours, and it is a third snare with
which he assails the church in tribulation ; he en-
deavours, I say, to destroy by discouragement. " I
am weak," says a man who discourages himself bv

208 On the Ex am pie 0/ the faints.

lemptalions of this nature ; "1 am weak: I shall not
have constancy to sustain the nriiseries iriseparai)!y
attendant on those who devote themselves to volun-
tary exile, by going into places where the truth is
professed; nor fortitude to endure the tortures in-
flicted on those who avow it in places where it is per-
secuted. I am weak : 1 have not courage to lead a
languishing" life in unknown nations, to beg my bread
with my children, and tohear my poverty sofnetimes
reproached by those to whom the cause for which I
suffer ought to render it venerable. I atn weak : I
shall never have constancy to endure the stink of
dungeons, the weight of the oar, and ail the terrific
apparatus of martyrdom."

You say, I am weak ! say rather I am vticked, and
pronounce upon yourselves beforehand the sentence
which the gospel has pronounced against persons of
this description. You are weak I But is it not to the
weak that are made, (provided their intentions are
really sincere,) the promises of those strong consola-
tions, which enable them to say. When I am. weah\
then I am strong, 2 Cor. vii. 10. You are weak '
But is it not said to the weak, God is faithful, who
ivill not siiffcr you to he tempted above thai ye arc
able, but nill nilh the temptation also make a way to
escape, that ye may he able to hear it, 1 Cor. x. 13.
You are weak! But is it not tlie weak to whom God
lias realised the truth of his niagniticent promises?
1 will not refer you to those marvellous ages, when
men, women, and children sustained the most ter-
rific tortures with a courage more than human. I
will not adduce here the example of those saints,

On the Example of the Saints. 209

enumerated in the chapter precedins; my text ; of
saints who were stoned, who were killed with the
sword, who were tortured, who were fettered, and
who displayed more constancy in suiTering, than their
persecutors and hangmen, in the infliction of tor-
ments. But 2;oto those myriads of exiles, who have
inundated Eno;land, Germany, and these provinces,
all of whom are protestant nations; those mj'riads of
exiles, fvho have gone to Jesus Christ without the campy
hearing his reproach ; destituie of every earthly
comfort, but delighted to have gotten tljeir souls
for a prey ; were not they by nature weak as you ?
And, with the assistance of grace, may not you, be-
come strong as they ? But those ilithers, but those
mothers, who have torn themselves away from their
children, and the separation of wliom from creatures
so dear, seemed as tearing away their own flesh, were
they not by nature weak as you ? But those Abra-
hams, who, taking their children by the hand, went,
in some sort, to sacrifice them to hunger and thirst,
to cold and rain; and who replied to the piercing
complaints of those innocent victims, The LorclrviU
provide, my children ; in the mountain of the Lord it
shall he seen. Gen. xxii. 8. 14. But those fathers,
those mothers, were they not naturally weak as you?
And with the help of God, may not you becoine as
strong as they ? You are weak! But those slaves
who have now been thirty years on board the gallies ;
those Rois, those Broussons, those Marolles, and
such a multitude of our martyrs, who have sealed
the evangelical doctrine with their blood., who have
ascended the scaffold, not only with resignation, but
VOL. vrL 27

210 On the Example of the Saints,

with joy, with fransport, with sonjys of triumph, ex-
claiming, amifl their suflerings, I can do all things
through Christ which strcngtheneth me, Phil. iv. 13,
Thanks be unto God, which alwnys causeth vs to tri-
umph in Christ, 2 Cor ii. 14. Blessed be the Lord,
who teachcth my hands to war, a7id 7ny fingers to fight.
Psalm cxliv. 1. Were not those venerable men na-
turally weak as you? And with the help of God,
may not you become strong; as they ? Are you weak I
It is still added, say rather, I am wicked, and blush
for your impiety.

4. These are the most plausible insinuations, and
the subtlest snares ; and consequently, the most like-
ly to entansjle those who are defective in precautions
of defence. But the enemy of our salvation some-
times borrows weapons from conscience, in order to
give it mortal wounds. The advice we give to the
persecuted, is that of .Tesus Christ ; If any man will
come after me, let him take up his cross, and follow me.
Matt. xvi. 21. Come out of Babylon, my people, that
ye be not partakers of her sins, and that ye receive not
of her plagues, Rev. xviii. 4. To this duty, they op-
pose other duties ; and family duties in particular.
What would become of my father, should I leave
liim in his old age ? What would become of my
children if I should forsake them in their infancy?
They allege the duties of benevolence. What would
become of so many poor people who procure bread
in my employment? So many starving families, who
subsist on my alms? So many people in perplexity,
who are s;uided by my advice ? What would become
of these, if neglecting their happiness, I should sole-

On the Example oj the Saints. 211

ly seek my own? They alleoje the chiiies of zeal.
What would become of religion in this place, in which
it was once so flourishing, if all lliose who know the
truth should obey the command. Come out of Ba-
bylon.

Let us, ray brethren, unmask this snare of the de-
vil. He places these last duties before your eyes,
in order that you may neglect the first, without
which all others are detestable in the sight of God
our sovereign Judge; who, whenever he places us
in a situation in which we cannot practise a virtue
^vithout comiriitting a crime, proliibits that virtue.
God assumes to himself the government of the
world, and he will not lay it on your shoulders:
he still asserts the same language he once addressed
to Saul, when that prince, under a pretence of obe-
dience to a precept, had violated an explicit prohib-
ition. Halh the Loi'd as great delight in burnt-offer^
ings and sacrijices, as in obeying the voice of the Lord?
Behold, to obey is better than sacrifice, and to heark-
en than the fat of rams, 1 Sam. xv. 22.

5. But is it public worship ; (and this is a fifth
snare, a fifth insinuation ; and a fifth class of those
sins rvhich so easily beset us ;) — is it public worship
which constitutes the essence of religion? Does not
true devotion wholly consist in worshipping in Spir-
it, and in tmth ? Mav we not retain reli<ji()n secret-
ly in our heart, though we apparently suspend the
exterior service. And though external worship be
required, must it always be presented in the pres-
ence of a multitude ? May not private devoticm be
a substitute for public worship ? And may we not

212 On the Example of the Saints.

offer to God in the closet, the devotion which the
calamity of the time does not allow us to offer in
temples consecrated to his glory, and perform in our
families the offices of piety which tyrants prevent
our performing in numerous assemblies ?

(1.) I answer; what are the private devotions
performed in places in which the truth is persecuted !
Ridiculous devotions ; many of those who perform
them being divided between Clirist and Belial, be-
tween true and idolatrous adoration. In the morn-
ing, before the altar of false gods; in the evening,
before the altar of the supreme Jehovah. In the
morning, denying Jesus Christ in public ; in the
evening, confessing him in private. In the morning,
making a parade of error ; in the evening, pretend-
ing to acknowledge the truth. Devotions in which
they are in continual alarms ; in which they are
obliged to conceal themselves from their enemies,
from many of their friends, and to say in secret, who
sees me? who hears me? who suspects me? Devo-
tions in which they are afraid of false brethren,
iifraid of the walls, or afraid of themselves !

(2.) The inward disposition, you say, constitutes
the essence of religion. I ask, what sort of inward
disposition is that of the Christians whom we attack ?
»Shew us now, this religion which consists wholly of
inward dispositions; tliis worship in spirit and in
truth. What! this gross ignorapce a necessary con-
sequence of privation of the ministry, those absurd
Dotjuns of our mysteries, those vague ideas of moral-
ity ; is this the inward religion is this the worship in
.spirit ami *« truth ^ What ! this abhorrence they

On the Example of the Saints. 213

entertain of the communion of the persecutor, who
they know scarcely possesses the first principles of the
persecuted? Is this the inward religion, is this the
worship in spirit and in truth / What! this kind of
deism, and deism certainly of the worst kind which
we see maintained by the persons in question ? Is
this the inward relii^ion, is this the worship in spirit
and in truth? What! this tranquillity with which
they enjoy not only the riches they have preserved
at the expence of their soul ; but ihe riches of those
who have sacrificed the whole of their property for
the sake of the gospel ? Is this the inward religion,
is this /Ae worship in spirit and in truth? What!
this participation in the pleasures of the age, at a pe-
riod when they ought to weep: those frantic joys, if
I may so speak, over the ruins of our temples, after
renouncing the doctrines there professed? Is this
the inward religion, is this the worship in spirit and
in truth? What! those marriages they contract, in
which it is stipulated, in case of issue, they shall be
baptized by the ministers of error, and educated in
their religion? Is this the inward religion, is this the
worship in spirit and in truth ?

6. 1 will add but one illusion more, and that is the
illusion of security. If we offend, say the persons
we attack ; — if we offend in submitting to the pres-
sure of the times, we do it through weakness, and
weakness is an object of divine clemency. It is not
possible, that a merciful God, a God who knows
whereof we are made, a God who has formed us
with the attachment we have for our property, our
jfel^livesj and our lives ; it is not possible, that this

214 On ike Example of the Saints,

God should condemn us to eternal miseiv, because
we have not had the fortitude to sacrifice the whole.
A double shield, my brethren, shall cover you aojainst
this temptation, if you have prudence to use it; a
double reflection shall defend you against this last il-
lusion.

First, the positive declarations of our Scriptures.
God is merciful, it is true ; but he is arbitrator of
(he terms on which his mercy is offered: or, as it is
written, he extends mercy to whom he pleases; and
God who extends mercy to whom he pleases, declares
that he will shew no mercy to those who refuse to ho-
nour his truth. He declares, that he ivill deny those
before his Father, who deny him before men. Matt. x.
33, He declares, that he tvho loveth father or moth-
er more than him, is not worthy oj him. Matt. x. 37.
He declares, that they tvho receive the mark of the
beast, or worship his imas^e, shall he cast alive into
the lake qJ Jire, burning jiith brimstone, Rev. xix.
20. He declares, that he will class in the great day,
the jearful ; that is, those who have not had courage
to confess their religion, wit'n the unbelieving, with
the ahominable, with the murderers, with the whore-
mongers, with the sorcerers, with the idolaters, with the
liars. He declares, that thefearfid, shall, in common
with, the others, be cast into the lake which burnetii
ivdhfirc and brimstone, tvhich is the second death, Rev.
xxi. 8.

The second reflection, which should be a shield for
repelling this illusion of the devil, arises from the na-
ture of the .rime itself, accounted a mere infinnity.
Four characters contribute to the atrocity of a

On the Example of the Saints, 21 6

crime. 1. When it is not committed in a moment of
surprize, and when we are taken unawares. 2. When
we persist in it not only for a few hours, or days ; but
live in it for whole years. 3. When, during those
years of criminality, we have all the opportunities
we could ask of emancipation. 4. When this crime
not only captivates the solitary offender, but draws
a great number more into the same perdition. These
four characters all associate with the crime in ques-
tion, the crime reckoned a weakness, and obstinately
classed amons^ the infirmities of nature. But I have
not resolution to enlarge upon this subject, and to
prove, that our unhappy brethren are in such immi-
nent danger of destruction. And the expiration of
my time is a subordinate inducement to proceed to
other subjects.

II. Were it possible for the discourses introduced
into this pulpit to be finished pieces, in wliich we were
allowed to exhaust the subjects : were you capable of
paying the same attention to exercises, which turn
on spiritual subjects, you bestow on business or plea-
sure, I would present you with a new scheme of ar-
guments; I would reduce, to different classes, the
temptations which Satan employs to obstruct you in
the course. But we should never promise ourselves
the completion of a subject, in the short time to
which we are prescribed.

I shall take a shorter course, harmonizing the ex-
tent and importance of the remaining subject, with
the brevity of my time. I shall proceed to give a
portrait of the life, common to persons who attain
the utmost age God has assigned to man. I shall

216 On the Example of the Saints.

conduct him from infancy to the close of life, tracing
to you, in each period it is presumed lie shall pass,
the various temptations which assail him ; and by
which it is impossible he should fall, if he keep in
view the apostle's exhortation, fjet iis lay aside
every weight, and the sin which doth so easily beset us.
Let every one who hears this sermon, with a view to
profit, carefully a[)p!y to himself those traits, which
have the nearest resemblance to his state. Hence, I
would presume, every one of you to be the man,
who shall attain the age of eighty years : these are
the temptations be will find in his course.

1. Scarcely will you be liberated from the arms of
the nurse, when you will fall imder the care of weak
and indulgent people ; who will, through a cruel
camplaisance, take as much pains to cherish the cor-
rupt pro[)ensities of nature, as they ought to take
for their subjugalioD. At this early period they will
sow, in your heart, awful seeds, which will produce
an increase of tiiirfy, sixty, or an hundredfold. They
'will make a jest of your faults, they will applaud
your vices, and so avail themselves of your tender
age, to give a thousand and a thousand wounds to
your innocence, that ail your application will scarce-
ly heal, when you shall be capable of application.
If you do not avail yourselves of the first sentiments
of piety and reason, to resist, so far as the weakness
of childhood will permit, those dangerous snares, you
will find yourselves very far advanced in the road of
vice, before your situation is perceived.

2. Is infancy succeeded hyyoulii? Fresh snares,
new temptations, occur. On the commencement of

On the Example of the Saints. 217

reflection, you will discover existing, in your consti-
tution and temperature, principles grossly opposed
to the law of God. Perhaps the evil may have its
principal seat in the soul, perhaps in the body. In
the temperature of the soul, you will find principles
of envy, principles of vanity, or principles of avarice.
In the temperature of the body, you Avill find princi-
ples of anger, principles of impurity, or principles of
indolence. If you are not aware of this clsss of tempt-
ations, you will readily suffer yourselves to be car-
ried away by your propensity, and you will obey it
without remorse, you will invest it with privilege to
do with innocence, what the rest of the world cannot
do without a crime. You must expect to find in
your temperature, principles which will dispense
with virtue; and to be captivated by maxims, which
too much predominate in the world ; and which
you will daily hear from the mouths of your com-
panions in dissipation. These maxims are, that
youth is the age of pleasure ; that it is unbecoming a
young man to be grave, serious, devout, and scrupu-
lous ; that now we ought to excuse not only games,
pleasure, and the theatres, but even debauchery,
drunkenness, luxury, and profaneness ; that sw'earing
gives a young man an air of chivalry becoming his
age, and debauchery an air of gallantry, which does
him credit in the world. Caution yourselves against
this class of temptations ; lay aside the sin which so
easily besets you, if you should relax in one singlo
instance. Ah ! think, my son, that you may never
survive those years you devote to the world : think
that the small-pox, a fever, a single quarrel, or one
VOL. VII. 28

216 On the Example of the Samis.

act of debauchery, may snatch away your life. Think,
though you should run your course, you will never
have such flexible ors^ans, so retentive a memory, so
ready a conception, as you have to-day ; and conse-
quently, you will never have such a facility for form^
ing habits of holiness. Think how you will one day
lament to have lost so precious an opportunity.
Consecrate your early life to duty, dispose your
heart, at this period, to ensure salvation. Remember
now thy Creator in the days of thy youth, while the evil
days come not, nor the years draw nigh, in which thou
shall say, I have no pleasure in them. Eccles. xii. 1.

3. After having considered the period of youth, we
proceed to maturer age. A new stage, fresh snares,
more temptations. What profest^ion can you choose,
which the spirit of the world has not infected with its
venom ; and which has not, so to speak, its peculiar
morality ?

The peculiar morality of a soldier ^ whose duty is
to defend society, to maintain religion, to repress li-
centiousness, to oppose rapine by force; and to de-
duce, from so many dangers, which open the way oi
death, motives to render the account which Heaven
will require: but it is a profession in which a man
thinks himself authorized to insult society, to despise
religion, to foment licentiousness, to raise his arm
to sacrifice life; to sell his person for the most am-
bitious designs, the most iniquitous conquests, and
sanguinary enterprizes of sovereigns.

The peculiar morality of the statesman and mag-
istrate, whose profession is to preserve the oppressed,
to weigh with calmness a long detail of causes and
consequences, to avail himself of the dignity to

On the Example of the Saints. 219

which he is elevated, to afford examples of virtue :
but it is a profession in which he thinks himself en-
titled to become inaccessible to the injured, to weary
them out with mortifying reserves, with insupport-
able delays, and to dispense with labour and appli-
cation, abandoning liimself to dissipation and vice.

The peculiar morality of the lawyer, whose duty
is to restrict his ministry to truth and justice, never
to plead for a cause which has not the appearance of
equity, and to be the advocate of those who are in-
adequate to reward his services : but it is a profes-
sion in which a man thinks himself authorized to
maintain both falsehood and truth, to support ini-
quity and falsehood, and to direct his efibrts to the
celebrity lie may acquire, or the remuneration he
may receive.

The peculiar morality of the merchant^ whose
duty is to detest short weights and false measures, to
pay the revenue, and to be satisfied with a moderate
profit: but a profession in which he thinks himself
authorized to indulge those very vices, he ought in
particular to avoid.

Tlie peculiar moraHty of the minisier. What is
the vocation of a minister ? Is it not to devote him-
self entirely to virtue ? Is it not to set a pattern to
all the church ? Is it not to visit the hospitals, and
houses of affliction, and to alleviate, as far as he can,
the pressure of their calamities? Is it not to direct
his studies, not to subjects by which he may acquire
celebrity for learning and eloquence, but to those
which may render him most useful ? Is it not to de-
termine on the choice of a text, not by the capiice

220 On the Example of the Saints.

of the people, which on this point is often weak, and
mostly partial, but by the immediate wants of the
flock ? Is it not to pay the same attention to a poor
man's dying child, stretched on a couch of grass, and
unknown to the rest of the world, as to his, who
possesses a distinguished name, who abounds in
wealth, who provides the most splendid coffin and
magnificent funeral ? Is it not to cri/ aloud, to lift tip
his voice like a trumpet, to shew the people their trans-
gressions, and the house of Jacob their sins ; to know
no man after the Jiesh ; and v»'hen he ascends tliis
pulpit, to reprove vice with firmness, however ex-
alted may be the situation of the offender ? But
what is the morality of a pastor ? Enter not into
judgment with thy servants, O Lord ; for we cannot
answer thee one of a thousand. Caution yourselves
against this class of temptations. The world is nei-
ther your legislator, nor your judge : Jesus Christ,
and not the world, is the sovereign arbitrator. It is
the morality of Jesus Christ, and not the maxims of
men, which you should follow.

4. Having reviewed human life in infancy, youth,
and manhood, I proceed to consider it in old age ;
in that old age which seems so distant, but whicli is,
in fact, within a few years; in that old age which seems,
in some sort, at the distance of eternity, but which
advances with astonishing rapidity. x\ new stage,
fresh snares, more temptations occur : infirmities,
troubles, and cares, arrive with age. The less there
remains on earth to defend, the more men are re-
solved not to let it go. The love of life having pre-
dominated for fifty or sixty years, sometimes unites

On the Example of the Saints, 221

and attaches ilself, so to speak, yet more closely to
the short period, which they tliink is still promised.
It 13 so rooted and entrenched in the heart, as to be
immoveable by all our sermons on eternity. They
look on all who witness the calamities they suffer, as
though they were the cause : it seems as though they
were reproached for having lived so long, and they
make them atone for this imaginary fault, as though
they were really guilty. The thoughts of death they
put away with the greater care, as it approaches
nearer, it being impossible to avoid the idea, without
these efforts to remove it. They call to their aid
amusements, which would scarcely be excusable in
the age of infancy : thus they lose the precious re-
mains of life, — granted by the long-suffering of God,
— as they have lost the long course of years, of which
nothing now remains but the recollection.

Be on your guard, aged men, against this class of
temptations, and against this class of snares, which
will easily beset you, unless the whole of your
strength be collected for precaution and defence.
Let prayer be joined to vigilance : let those trem-
bling hands, weakened with the weight of years, be
raised to heaven : let that voice, scarcely capable of
articulating accents, be addressed to God : entreat
him, who succoured you in the weakness of infancy,
in the vigour of youth, in the bustle of riper age, still
to sustain you, when the hand of time is heavy upon
your head.

Hitherto, my dear brethren, I have addressed you,
merely concerning the dangers peculiar to each age.
What would you not say now, if we should enter

222 On the Example of the Sainis^

into a debil of those which occur in every situation
of life? We find, in every age, the temptations of
adversity, the temptations of prosperity, the tempta-
tions of health, the temptations of sickness, the temp-
lions of company, and the temptations of solitude:
and who is able fully to enumerate all the sins which
so easily beset us in the various ages of life? How
to be rich without pride, and poor without com-
plaint? How to fill the middle rank of fortune,
without the disgust naturally consequent on a sta-
tion, which lias nothing emulous and animating ;
which can he endured by those only, who discover
the evils from which they are sheltered, and the dan-
gers from which they are freed ? How to enjoy health
williout indulging in the dissipations of life, without
immersion into its cares, or indulging in its pleas-
ures? How to be sick, without admitting complaint
against that gracious Providence, which distributes
both good and evil ? How to be in solitude, with-
out being captivated with reveries and corrupt pro-
pf^nsilies ? How to be in company, without receiving
the poison which is there respired, without receiving
a conformity to every surrounding object? How to
see one's self obscure in the world, and unknown to
our fellow-creatures, w^ithout indulging that anxiety,
which is less exercised in the world for the love of
virtue, than to avoid the odium consequent on an
open violation of its laws ? How to enjoy reputation
without ostentation, and blending some grains of in-
cense with wliat we have received of others ? Every
where snares, everv where dangers beset us.

On the Example of the Saints. 223

From the triitlis we have delivered, there necessa-
rily arises an objection, by which you are struck, and
many of you aheady discouraged. What! are we
always to be thinking about religion, being in con-
stant danger of losing it, should we suffer it to escape
our minds ? What! must we always watch, always
pray, always fight? Yes, my brethren, always, at all
times. On seeing the temptations of youth, you
should guard against those of riper age. On seeing
the temptations of solitude, you should guard against
those of company. On seeing the temptations of
adversity, you should guard against those of prospe-
rity. On seeing the temptations of health, you should
guard against those of sickness. And on seeing the
temptations of sickness, you should guard against
those of death. Yes : always watching, always
fighting, always praying,

I do not say, if you should happen to relax a mo-
ment from the work, I do not say, if you should hap-
pen to fall by some of tlie temptations to which you
are exposed from the world, that you are lost without
resource, that you instantly go from sin to punish-
ment, from the abuse of time to an unhappy eterni-
ty. Perhaps God will grant you a day, or a year for
repentance ; but perhaps he will not. Perhaps you
may repent ; but perhaps you may not. Perhaps
you may be saved, but pf-rhaps not. Perhaps hell —
perhaps heaven. What repose can y^u enjoy in so
awful an alternative ? What delight can you enjoy in
certain vices, the perpetration of which requires time?
What repose can you enjoy in a criminal intrigue,
saying to yourself, perhaps God will pardon me after

224 On the i^xtunple of the Sainis.

Iiavino' brous^^ this intrigue to an issue : but perbaps
also during the course of the crime, he will pronounce
the sentence it deserves. What repose can you en-
joy in (he nii^ht preceding a day destined to a com-
plication of crimes, saying to yourself, perhaps I
shall see the day devoted to so dreadful a purpose :
but perhaps this very night mj/ soul shall be required.
What delight can you take in a tour of pleasure,
when it actually engrosses the time you had devoted
to search your conscience, to examine your state, to
prepare for deatli, to make restitution for so many
frauds, so jnany extortions, so many dissipations ?
What satisfaction can you take, saying to yourself,
perhaps I shall see the day devoted to so great a work,
but perhaps it will never come ?

Ah ! my brethren, have you any idea of the short-
ness of life ; have you any idea of the eteinity which
follows, when you start the objection, What! always
pray, always fight, always watch? This life, the
whole of w^hich we exhort you to devote to your
salvation; this life, of which you say, always — al-
ways ; this is the life, on the shortness of which you
make so many exaggerated declamations : I luislake,
the shortness of w'hich can scarcely be exaggerated.
This life, of which you say, when we exhort you to
devote it entirely to your salvation ; this life of whiclj
you say. What! always— always ; this life, which is
but a vapour dissipated in the air: this life, which
passes with the swiftness of a weaver's shuttle; tliis
life, which like a flower blooms in the morning, and
withers at night : this life, which like a dream amus-
es the fancy for a night, and of which not a vestige

On the Example of the Saints. 225

remains at the dawn of day : — this is the life which
is but like a thought. And eternity, concerning
which you regret to be always employed ; that abyss,
that gulf, are those mountainous heaps of years, of
ages, of millions and oceans of ages, of which lan-
guage the most expressive, images the most sublime,
geniuses the most acute, orators the most eloquent, l
had almost said, the most audacious, can give you but
imperfect notions.

Ah! life of fourscore years ! A long duration in
the estimation of the flesh, when employed in wrest-
ling against the flesh ; but a short period when com-
pared with eternity. Ah ! life of fourscore years,
spent wholly in watchfulness, prayer, and warfare;
but thou art well spent when we obtain the prize of a
blissful iiumortality ! My brethren, my dear brethren,

who can live but fourscore years, What do I say ?

Who among us can expect to see the age of fourscore
years ? Chrislians, who are already arrived at thirty,
others at forty, others at fifty, and another already at
fourscore years. My dear brethren, some of you
must die in thirty, some of you in twenty, some of
you in ten years, and some in a single day. My dear
brethren, let us consecrate to eternity the remnant of
our days of vanity. Let us return to the testimonies
of the Lord, if we have had the misfortune to devi-
ate. Let us enter on the race of salvation, if we have
had the presumption to defer our entrance into it to
tlie present period. Let us run witli patience the
race, if we have already made a progress ; and let
the thought, the attracting, ravishing thought of the
Tor. TIL 29

226 On the Example of the Saints,

prize, which terminates the race, dispel, from our
mind, every idea of the difficulties which obstruct the
way. Amen ! May God give us grace so to do. To
whom be honour and glory, dominion, and magnifi-
cence, now and for ever. Amen.

SERMON VII.

8aini Paul's Discourse before Felix and Drusitla^

ACTS xxiv. 24, 25.

And after certain days, when Felix came with his
wife Drusilla, which was a Jewess, he senljor Paul,
and heard him concerning the faith in Christ. And
as he reasoned of righteousness, temperance^ and a
judgment to come, Felix trembled, and answered :
Go thy way for this time ; when I have a convenient
season, I will call for thee.

JMy brethren^ though the kingdom of the rights
eons be not of this world, they present however, amid
their meanness, marks of dignity and power. They
resemble Jesus Christ. He humbled himself so far
as to take the form of a servant, but frequently ex-
ercised the rights of a sovereign. From the abyss of
humiliation to which he condescended, emanations of
the Godhead were seen to proceed. Lord of nature,
he commanded the winds and seas. He bade the
storms and tempests subside. He restored health to
the sick, and life to the dead. He imposed silence on
the Rabbins : he embarrassed Pilate on the throne *,
and disposed of paradise, at the moment he himself
was pierced with the nails, and fixed on the cross.
Behold the portrait of believers ! They are dead„

228 Discourse before Felix and DrusiHa,

Their life is hid with Christ in God, Col. iii. 3. Ifiheg
had hope only in this life, they were of all men most vii-
scrahle, 1 Cor. xv. 19. ISeverlbeless, they discover
I know not what superiority of birth. Their glory
is not so concealed, but we sometimes perceive its
lustre ; just as the children of a king, when un-
known and in a distant province, betray in tlieir con-
versation and carriage indications of illustrious de-
scent.

\A'e might illustrate this truth bv numerous in-
stances. Let us attend to that in our text. There
we sbnll discover that association of humility and
grandeur, of reproach and glor}', which constitutes
the condition of the faithful while on earth. Behold
St. Paul, a Christian, an apostle, a saint. See htm
brou<iht from tribunal to tribunal, from province to
province ; sometimes before the Romans, sometimes
before the Jews, sometimes before the high priest of
the synagogue, and sometimes before the procurator
of Cgesar. See him conducted from Jerusalem to
Cesarea, and summoned to appear before Felix. In
all tiese traits, do you not recognize the Christian
walking in the narrow way, the way of tribulation,
marked by his Master's feet ? But consider him
nearer still. Examine his discourse, look at his
countenance ; there you will see a fortitude, a cou-
rage, and a dignity, which constrains you to acknow-
ledge that there was something really grand in the
person of St. Paul. He preached Jesus Christ, at
the very moment he was persecuted, for having
preached him. He preached, even when in chains.
He did more : he attacked his judge on the throne.

Discourse before Felix and DriisiUa. 229

He reasoned, he enforced, he thundered. He seem-
ed already to exercise the function of jad2;ing the
world, which God has reserved for the saints. He
made Felix tremble. Felix felt his heart captivated
by superior power. Unable to hear St. Paul any
longer without appalling fears, he sent him away.
After certain days, when Felix came with his wife
Drusilla, he sent for Paul, and heard him concerning
the faith in Christy S^'c.

We find here three considerations which claim at-
tention.

I. An enlightened preacher, who discovers due
discernment in the selection of his subjects.

n. A conscience appalled, and confounded on the
recollection of its crimes, and of that awful judg-
ment where they n)ust be weighed.

ni. We find, in fact, a sinnt-r alarmed, but not
converted; a sinner who desires to be saved, but de-
lays his conversion: a case, alas! but of too com-
mon occurrence.

You perceive already, my brethren, the subject of
this discoure; that St. Paul reasoned before Felix
and Drusilla, of righteousness, temperance, and a
judgment to come; that Felix trembled; and that
he sent the apostle away : three considerations which
shall divide this discourse. May it produce on your
hearts, on the hearts of Christians, the same effects
St. Paul produced on the soul of this hedfhen; but
may it have a happier influence on your lives.
Amen !

I. Paul preached before Felix and Drusilla, on
righteousness J temperance, and a judgment to come.

230 Discourse before Felix and JDrusilld*

This is tlie first object of discussion. Before, how-
ever, we proceed further with our remarks, we must
first sketch the character of this Felix, and this Dru-
silla, which will serve as a basis to the first proposi-
tion.

After the sceptre was departed from .Tudah, and
the Jewish nation subjugated by Pompey, the Ro-
man emperors governed the country by procurators,
Claudiiis filled the imperial throne while St. Paul
was at Cesarea. This Emperor had received a ser-
vile education from his grandmother Lucia, and from
liis mother Antonia ; and, having been brought up
in obsequious meanness, evinced, on his elevation to
the empire, marks of the inadequate care which had
been bestowed on his infancy. He had neither cour-
age, nor dignity of mind. He who was raised to
sway the Roman sceptre, and consequently to gov-
ern the civilized world, abandoned his judgment to
his freed men, and gave them a complete ascendancy
over his mind. Felix was one of those freed men.
"He exercised," and these are the words of a Ro-
man historian, (Tacitus,) "He exercised in .Tudea,
the imperial functions with a mercenary soul." We
liave a proof of his avarice immediately after our
text, where it is said, he sent for Paul,— not to hear
him concerning the truth of the Gospel which this
aposlle preached with so much power ; — nor to in-
quire Avhether this religion, against which the Jews
had raised the standard, was contrary to the interest
of the stale; — but because he hoped to have receiv-
ed money for his liberation. Here is the etfect of
his avarice.

Discourse before Felix and Drusilla. 231

Josephus recites an instance of his voluptuousness.
It is his marriage with Drusilla. She was a .Jewess,
as is remarked in our text. King Azizus, her for-
mer husband, was a heathen ; and in order to gain
her affections, he had conformed to the most rigor-
ous ceremonies of Judaism. Felix saw her, and
became enamoured of her beauty. He conceived
for her a violent passion ; and, in defiance of the
sacred ties which united her to a husband, he resolv-
ed to become master of her person. His addresses
were received. Drusilla violated her former en-
gagements, preferring to contract with Felix an il-
legitimate marriage, to an adherence to the chaste
ties which united her to Azizus. Felix the Roman,
Felix the procurator of Judea, and the favourite of
Caesar, appeared to her a noble acquisition. It is
indeed a truth, we may here observe, that grandeur
and fortune are charms which mortals find the great-
est difficulty to resist ; and against which the pur-
est virtue has need to be armed with all its constan-
cy. Recollect those two characters of Felix, and
Drusilla. St. Paul, before those two personages,
treated concerning thejaith in Christ ; that is, con-
cerning the Christian religion, of which Jesus Christ
is the sum and substance, the author and the end :
and from the numerous doctrines of Christianity, he
selected righteousness, temyerance, and a judgment to
come.

Here is, my brethren, an admirable text ; but a
text selected with discretion. Fully to comprehend
it, recollect the character we have given of Felix.
He was covetous, luxurious, and governor of Judea.

232 Discourse hefore FelLv and Drusilla,

St. Paul selected three subjects, correspondent to
tliese characteristics. Addressirioj an avaricious man,
he treated of rjo^hteousness. Addressing the govern-
or of Judea, one of those persons who think them-
selves independent, and responsible to none but
themselves for their conduct, he treated of a Judg-
ment to come.

My brethren, when a man preaches for populari-
ty, instead of seeking the glory of Christ, he seeks
liisovvn ; he selects subjects calculated to display his
talents, and Hatter his audience. Does he preach
before a professed infidel, he will expatiate on mo-
rality ; and be ashamed to pronounce the venerable
words — covenant — satisfaction. Does he address an
antinomian audience, who would be offended were
he to enforce the practical duties of religion; he
makes every thing proceed from election, reproba-
tion, and the irresistibility of grace. Does he preach
in the presence of aproHigate court, he will enlarge
on the liberty of the gospel, and the clemency of
God. He has the art, — -(a most detestable art, but
too well understood in ail ages of the church,) —
lie has the art of uniting liis interests and his minis-
try. A political preacher endeavours to accommo-
date his preac hing to his passions. Minister of Christ,
and minister of his own interests, to express myself
witii this apostle, he snakes a gain oj godliness : on
this principle liad Feiix expressed a desire to under-
stand the gospel, St. Paul had a favourable opportu-
nity of paying his court in a delicate manner. The
Christian religion has a gracious aspect towards eve-'
rv class of men. lie mig'it have discussed some of

Discourse before Felix and Drusilla. 233

those subjects which would have flattered the govern*
or. He might have discoursed on the dignity of
princes, and on the relation they have to the Su-
preme Being. He might have said, that the magis-
trate heareth not the sword in vain, Rom. xiii. 4.
That the Deity himself has said, ye are gods, and ye
are all the children of the Most High, Psalm Ixxxii.
6. But all this adulation, all this finesse, were un-
known to our apostle. He sought the passions of
Felix in their source ; he forced the sinner in his last
retreat. He boldly attacked the governor with <Ae
sword of the Spirit, and with the hammer of the word.
Before the object of his passion, and the subject of
his crime, before Drusilla, he treated of temperance.
When Felix sent for him to satiate his avarice, he
talked of righteousness. While the governor was in
his highest period of splendor, he discoursed o/ a
judgment to come.

Preachers of the court, confessors to princes, pests
of the public, who are the chief promoters of the
present persecution, and the cause of our calami-
ties ! O that I could animate you by the example of
St. Paul; and make you blush for your degeneracy
and turpitude ! My brethren, you know a prince ;
and would to God we knew him less ! But let us re-
spect the lustre of a diadem, let us venerate the
Lord's anointed in the person of our enemy. Exa-
mine the discourses delivered in his presence ; read
the sermons pompously entitled," Sermons preached
before the King ;" and see those other publications
dedicated to — The perpetual conqueror, whose bat-
tles were so many victories— terrible in war— ador-

VOL. vir, 30

234 Discourse before Felix and Drusilla.

able in peace. You will there find notliing but flat-
tery and applause. Who ever struck, in \m presence,
at ambition and luxury ? Who ever ventured there to
maintain the rights of the widow and the orphan ?
Who, on the contrary, has not magnified the great-
est crimes into virtues; and by a species of idolatry
before unknown, made Jesus Clirist himself subser-
vient to the vanity of a mortal man ?

Oh ! but St. Paul would have preached in a dif-
ferent manner! Before Felix, before Drusilla, he
would have said that, fornicators shall not inherit ike
kingdom of God, 1 Cor. vi. 9, 10. Id the midst of
an idolatrous people, he would have painted in the
liveliest colours, innocence oppressed, the faith of
edicts violated, the Rhine overflowing with blood,
the Palatinate still smoking, and buried in its own
ashes. I check myself; we again repeat it: let us
respect the sacred grandeur of kings, and let us de-
plore their grandeur, which exposes them to the dan-
gerous poison of adulation and flattery.

This suggests an important reflection ; a reflection
concerning the necessity which should induce sove-
reigns to have ecclesiastics about their persons who
would address them with frankness, and prompt them
to the recollection of their duty. Grandeur, power,
and applause ; (we, are obliged to make the observa-
tions in our pulpits,ln places where decorum requires
attention : for we are of no consideration in the bus-
tle of a splendid court ;) grandeur, power, and ap-
plause are charms against which it is very difficult
for the human mind to retain its superiority. Amid
so many dangers, if a man have oo guide but hiirj-

Discourse before Felix and Drusilla, 235

self, no preacher but his conscience; if instead of at-
tending to the sober dictates of truth, he is surrounded
with flatterers, how can he resist so many attractions ?
And, if he do not resist, how can he be saved ? For
in fact, the same laws are given to the high and the
low ; to the rich and the poor ; io the sdvereign and
the subject.

In society, there is a gradation of rank. One is
king, another is a subject : one tramples a carpet of
purple and gold under his feet, another leads a lan-
guishing life, begging a precarious pittance of bread :
one is drawn in a superb carriage, another wades
through the dirt. But before the judgment-seat of
Christ, all these distinctions will be no more. There
will then be no respect of persons. The same noth-
ing is our origin; the same dust is our end; the
same Creator gave us being; the same Saviour ac-
complished our redemption ; and the same tribunal
must decide our eternal destiny. How very impor-
tant is it, when a man is elevated to dignities, inac-
cessible, so to speak, to reflections of this nature, —
bow very important is it, to have a faithful friend, a
minister of Christ, a St. Paul, fully enlightened in the
knowledge of the truth, and bold enough to declare
it to others !

The commission is arduous to execute. It is dif-
ficult in the ordinary course of life to give advice to
equals. The repugnance, which men evince on be-
ing told of their faults, occasions their being seldom
cautioned. How much more diflScult then to speak
impartially to those, in whose presence our minds

236 Discourse before Felix and Drusilla.

are mostly assailed with intimidating bashfulness,
and who hold our life and fortune in their hands?

It behoves, notwithstanding, the ministers of Christ
to maintain the dignity of their character. Never
had orators a finer field for commanding attention.
Never were subjects susceptible of a more grave and
manly eloquence, than those which we discuss. They
have motives the most powerful to press, and passions
the most predominant to move. They have an eter-
nity of glory to promise, and an eternit}' of misery to
denounce. They are ambassadors of a Potentate, in
whose presence, all the kings of the earth are but as
the small dust of the balances. Behold St. Paul,
fully impressed with the grandeur of his mission. He
forgot the grandeur of Felix. He did more; he made
bim forget himself. He made him receive admoni-
tion with reverence. He reasoned of righteousness^
temperance, and a judgment to come.

Ministers of Jesus Christ, here is our tutor, who
prepares us for the sanctuary. And you. Christians,
here is our apology. You complain when we inter-
fere with the shameful secrets of your vice ; consid-
er St. Paul. He is the model God has set before us.
He requires us to speak with freedom and force ; to
exhort in season, and out oj season; to thunder in
our pulpits; to go even to your houses, and disturb
that fatal security which the sinner enjoys in the
commission of his crimes. He requires us to say, to
the revenue-officers, exact no more than that which is
appointed ; to the soldiers, do violence to no man, and
he content with your wages : to Herod, it is not
lawful for thee to have thij brother Philip's wife

Discourse before Felix and Drusilltt: 237

Luke iii. 12, 13, 14. You are not hiojber than
Felix, neither are we in chains like St. Paul. But
though we were yet more deeply abased ; and though
the character we sustain seemed to you yet more
Tile ; and though to the rank of Jewish governor,
you should superadd, that of Roman emperor, and
sovereign of the world ; despising all this vain par-
ade, we would maintain the majesty of our Master.
vSo St. Paul conducted himself before Felix, and
Drusilla. He reasoned of righteousness, temperance,
and a judgment to come.

But who can here supply the brevity of the histo-
rian, and report the whole of what the apostle said to
Felix, on these important points ? It seems to me, in
imagination, that I hear him enforcing those impor-
tant truths he has left us in his works, and placing
in the fullest lustre those divme maxims interspersed
in our Scriptures. He reasoned oj righteousness.
There he maintained the rights of the widow and
the orphan. He made it evident, that kings and
magistrates are established to maintain the rights of
the people, and not to indulge their own caprice : that
the design of supreme authority is to make the whole
happy by the vigilance of one, and not to gratify one
at the expence of alU that it is meanness of mind to
oppress the wretched who have no defence but cries
and tears : that nothing is so unworthy of an enlight-
ened man as that ferocity, with which some are in-
spired by dignity ; and which obstructs their respect
for human nature, when undisguised by wordly
pomp : that ihere is nothing so noble as goodness and
grandeur, associated in the same character: that this

238 Discourse before Felix and Drusilla,

is the highest felicity : that in some sort it transforms
the soul into the image of God; who, from the high
abodes of majesty in which he dwells surrounded
with angels and cherubim, deigns to look down on
this mean world which we inhabit, and leaves not
himself without witness, doing good to all.

He reasoned of temperance. There, he would paint
the licentious effects of voluptuousness. There, he
would demonstrate how opposite this propensity is to
the Spirit of the gospel ; which every where enjoins
retirement, mortification, and self denial. He would
show how it degrades the finest characters, who have
suffered it to predominate. Intemperance renders
the mind incapable of reflection. It debases the
heart, it debilitates the mind. It unnerves the soul.
He would demonstrate the meanness of a man call-
ed to preside over a great people, who should expose
Lis foibles to public view; not having resolution to
conceal, much less to vanquish them. With Drusil-
la, he would make human motives supply the defects
of divine ; with Felix, he would make divine mo-
lives supply the defects of human. He would make
ihis impudent woman feel that nothing on earth is
more odious than a woman destitute of honour; that
modesty i? an appendage of the sex ; that an attach-
ment, unceinented by virtue, cannot long subsist; that
ihose who receive illicit favours, are the first, accord-
ing to the fine remark of a sacred historian, to de-
test the indulgence : The hatred wherewith Amnon,
son of David, hated his sister, cfter the gratification
of his hndal passion, was greater than the love where-
i'jiih he loved her. 2 Sam. xiii. 15. He would make

Discourse Lefore Felix and Drusilla. 239

Felix perceive, that however the depravity of the
ap"e might seem to tolerate a criminal intercourse with
tlie sex, with God, who has called us all to equal
purity, the crime was not less heinous.

He reasoned, in short, of a judgment to come.
And here he would magnify his ministry. When
our discourses are regarded as connected only with
the present period, their force I grant is of no avail.
We speak for a Master, who has left us clothod with
infirmities; which discover no illustrious marks of
Him, by whom we are sent. We have only our
voice, only our exhortations, only our intreaties.
Nature is not inverted at our pleasure. The visita-
tions of heaven do not descend at our command to
punish your indolence and revolts : that power was
very limited even to the apostles. The idea of a fu-
ture state, the solemnities <jf a general judgment
supply our weakness ; and St. Paul enforced this
motive ; he proved its reality : he delineated its lus-
tre, he displayed its pomp. He resounded in the
ears of Felix, the noise, the voices, the trumpets.
He shewed him the small and great, the rich man
and Lazarus, Felix the favourite of Caesar, and Paul
the captive of Felix, awoke by that awful voice ;
Arise ye dead, and come to juds;ment.

But let us not be precipitate in commending the
apostle's preaching. Its encomiums will best ap-
pear by attending to its effects on the mind of Felix.
St. Jerome wished concerning a preacher of his time,
that the tears of his audience might compose the eu-
logy of his sermons. We shall find in the fears of
Felix occasion to applaud the eloquence of our apos-

240 Discourse before Felix and DnisUla.

tie. We shall find that his discourses were thunder
aad lightning in the congregations; as the Greeks
used to say concerning one of their orators. While
St. Paul preached, Felix felt indescribable emotions
in his mind. The recollection of his past life; the
sight of his present sins ; Drusilla, the object of his
passion and subject of his crime ; the courage of St.
Paul ; all terrified him. His heart burned within
him, while that disciple of Jesus Christ expounded
the Scriptures. The word of God was quick and
powerful. The apostle, armed with the two-edged
sword, dividing the soul, the joints, and the marrow,
carried conviction to the heart. Felix trembled, adds
our historian, Felix trembled ! The fears of Felix
are our second reflection.

II. What a surprising scene, my brethren, is here
presented lo your view ! The governor trembled,
and the captive spoke without dismay. The captive
made the governor tremble. The governor shivered
in presence of the captive. It would not be surpris-
ing, brethren, if we should make an impression on
your hearts, (and we should do so indeed, if our mi-
nistry is not, as usual, a sound of empty words :) it
would not be surprising if we should make some im-
pression on (he hearts of our hearers. This sanc-
tuary, these solemnities, these groans, this silence,
these arguments, these efforts, — all aid our ministry,
and unite to convince and persuade you. But here
is an orator destitute of these extraneous aids: be-
hold him without any ornament but the truth he
preached. What do I say, that he was destitute of
extraneous aids ? See him in a situation quite the re-

Discourse before Felix and Drusillcu 21 1

verse ; — a captive, loaded with irons, standing be-
fore his judge. Yet he made Felix tremble. Felix
trembled ! Whence proceeded this fear, and this con-
fusion ? Nothing is more worthy of your inquiry.
Here we must stop for a moment : follow us while
we trace this fear to its source. We shall consider the
character of Felix under different views : as a hea-
then, imperfectly acquainted with a future judgment,
and the life to come : as a prince, or governor, accus-
tomed to see every one humbled at his feet : as an
avaricious magistrate, loaded with extortions and
crimes: in short, as a voluptuous man, who had never
restricted the gratification of his senses. These are
so many causes of Felix's fears.

First; we shall consider Felix as a heathen, im-
perfectly acquainted with a future judgment, and the
life to come : I say, imperfectly acquainted, and not
as wholly ignorant, the heathens having the work of
the law written in their hearts. Rom. ii. 15. The
force of habit had corrupted nature, but had not ef-
faced its laws. They acknowledged a judgment to
come, but their notions were confused concerning its
nature.

Such were the principles of Felix ; or rather, such
was the imperfection of his principles, when he heard
this discourse of St. Paul. You may infer his fears
from his character. Figure to yourselves a man^
hearing for the first time, the maxims of equity and
righteousness inculcated in the gospel. Figure to
yourselves, a man who heard corrected the immoral-
ity of Pagan theology, what was doubtful, illustrat-
ed ; and what was right, enforced. See a man. who,

VOL. VII, 31

243 Discourse before Felix and DrusiUa.

knew of no other God but the incestuous Jupiter
the lascivious Venus, taught that he must appear be-
fore Him, in whose presence the seraphitn veil their
faces, and the heavens are not clean. Behold a man,
whose notions were confused concerning; the state of
souls after death, apprized that God shall judge the
world in righteousness. See a man, who saw describ-
ed the smoke, the fire, the chains of darkness, the
outer darkness, the lake of fire and brimstone ; and
who saw them delineated by one animated by the
Spirit of God. What consternation must have l>een
excited by these terrific truths !

This we are incapable adequately to comprehend.
We must surmount the insensibility, acquired by cus-
tom. It is but too true, that our hearts, instead of
being impressed by these truths, in proportion to
their discussion — our hearts are the more obdurate.
We hear them without alarm, having so frequently
heard them before. But if, like Felix, we had been
brought up in the darkness of Paganism ; and if an-
other Paul should come and open our eyes, and un-
Teil those sacred terrors, how exceedingly should we
fear? This was the case with Felix. He perceived
the bandage to drop in a moment, which conceals the
sight of futurity. He heard St. Paul, that herald of
grace, and ambassador to the Gentiles^ He heard
him reason on temperance, and a judgment to come.
His soul was amazed ; his heart trembled ; bis knees
smote one against another.

Amazing effects, my brethren, of conscience ! evi-
dent argument of the vanity of those gods, which
idolatry adores, after it has £iven them form ! Jupi-

Discourse before Felix and DrusiUa. 243

ler and Mercury, it is true, had their altars in thfe
temples of the heathens; but the God of heaven and
earth has his tribunal in the heart : and, while idola-
try presents its incense to sacrilegious and incestuous
deities, the God of heaven and earth, reveals his ter-
rors to the conscience, and there loudly condemns
both incest and sacrilege.

Secondly, consider Felix, as a prince; and you
will find in this high office, a second cause of his
fear. When we perceive the great men of the
earth devoid of every principle of religion, and even
ridiculing those very truths which are the objects of
our faith ; we feel that faith to waver. They excite
a certain suspicion in the mind, that our sentiments
are only prejudices ; which have become rooted in
man, broughtupinthe obscurity of humble life. Here
is the apology of religion. The Caligulas, the Neros,
those potentates of the universe, have trembled in
their turn, as well as the meanest of their subjects^
This independence of mind, so conspicuous among
libertines, is consequently an art, — not of disengag-
ing themselves from prejudices, — but of shutting
their eyes against the light, and of extinguishing the
purest sentiments of the human heart. Felix, edu-
cated in a court, fraught with the maxims of the
great, instantly ridicules the apostle's preaching. St.
Paul, undismayed, attacks him, and finds a con-
science concealed in his bosom : the very dignity of
Felix is constrained to aid our apostle, by adding
weight to his ministry. He demolishes the edifice
of Felix's pride. He shews, that if a great nation
was dependant on his pleasure, he bimseif was de-

244 Discourse before Felix and Drusilla.

pendant on a sovereign, in whose presence the kings
af the earth are as nothing. He proves, that digni-
ties are so very far from exempting men from the
judgment of God ; that, for this very reason, their
account becomes the more weighty, riches being a
trust which Heaven has committed to the great : and
where much is given, much is required. He makes
him feel this awful truth, that princes are responsi-
ble, not only for their own souls, but also for those
of their subjects ; their good or bad example influ-
encing, for the most part, the people committed to
their care.

See then Felix in one moment deprived of his tri-
bunal. The judge became a party. He saw him-
self rich and in need of nothing; and yet he was
blind, and naked, and poor. He heard a voice from
the God of the whole earth, saying unto him, Thou
profane and wicked prince, remove the diadem, and
take off" the crown. I will overturn, overturn, overturn
it, and it shall be no more, Ezek. xxi. 25, 26. Though
thou exalt thyself as the eagle, and though thou set
thy nest among the stars, thence trill I bring thee doivn,
saith the Lord, Obad. 4. Neither tlie dignity of
governor, nor the favour of Caesar, nor all the glory
of empire, shall deliver thee out of my hand.

Thirdly ; I restrict myself, my brethren, as much
as possible, in order to execute without exceeding
iny limits, the plan I have conceived ; and proceed
to consider Felix as an avaricious man, to consider
in this disposition ajurther cause of his fear. Felix
was avaricious, and St. Paul instantly transported
bim into a world, in which avarice shall receive i(s

Discourse before Felix and Drusilla, 245

appropriate and most distinguished punishment. For,
you know that the grand test by which we shall be
judged is charity. I was hungry, and ye gave me
meat; and, of all the obstructions of charity, cov-
etousness is the most obstinate and insurmountable.

This unhappy propensity renders us insensil le of
our neighbour's necessities. It magnifies the esti-
mate of our wants : it diminishes the wants of others.
It persuades us that we have need of all, that others
have need of nothing. Felix began to perceive the
iniquity of this passion, and to feel that he was guil-
ty of double idolatry. Idolatry in morality : idola-
try in religion. Idolatry in having offered incense
to gods, who were not the makers of heaven and
earth; idolatry in having ojfFered incense to mam-
mon. For, the Scriptures teach, and experience
confirms, that covetousness is idolatry. The cove-
tous man is not a worshipper of the true God. Gold
and silver are the divinities he adores. His heart is
Avith his treasure. Here then is the portrait of Fe-
lix;— a portrait drawn by St. Paul in the presence
of Felix ; and which reminded this prince of innu-
merable prohibitions, innumerable frauds, innume-
rable extortions ; of the widow and the orphan he
had oppressed. Here is the cause of Felix's fears.
According to an expression of St. James, the rust
of his gold and silver began to ivitness against hiniy
and to eat hisjlesh as ivith fire, James v. 3.

Fourthly ; consider Felix as a voluptuous man.
Here is the final cause of his fear. Without repeating
all we have said on the depravity of this passion, let
one remark suiRce ; that, if the torments of hell are

246 Discourse before Felix and Drusilla,

tremendous to all, they must be peculiarly so to the
voluptuous. The voluptuous man never restricts his
sensual gratification ; his soul dies on the slightest
approach of pain. What a terrific impression must
not the thought of judgment make on such a charac-
ter ! Shall I, accustomed to indulgence and pleasure,
become a prey to the worm that dieth not, and fuel
io the fire which is not quenched ! Shall I, who avoid
pain with so much caution, be condemned to eternal
torments ! Shall I have neither delicious meats, nor
voluptuous delights! Tliis body, my idol, which I
habituate to so much delicacy, shall it be cast into the
lake of Jire and hrimstone, whose smoke ascendelh up
for ever and ever! And this effeminate habit I have of
refining on pleasure, will it render me only the more
sensible of my destruction and anguish !

Such are the traits of Felix's character ; such are
the causes of Felix's fear. Happy if his fear had
produced that godly sorrow, and that repentance unto
salvation not to be repented of. Happy, if the fear of
hell had induced him to avoid his torments. But, ah
DO ! he feared, and yet persisted in the causes of his
fear. He trembled, yet said to St. Paul, Go thy way
for this time. This is our last reflection.

III. How preposterous, my brethren, is the sin-
ner! What absurdities does he cherish in his heart !
For, in short, had the doctrines St. Paul preached
to Felix been tlie productions of his brain ; — had the
idea, which he gave him of rectitude and injustice,
been a prejudice ; — had the thought of a future judg-
ment been a chimera, whence proceeded the fears of
Felix? Why was he so weak as to admit this panic

Discourse btfore Felix and Drusilla, 247

of terror ? If, on the contrary, Paul had truth and
argument on liis side, why did Felix send him away?
Such are the contradictions of the sinner. He wish-
es, he revolts. He denies, he grants ; he trembles, and
says, Go thy way for this tim^. Speak to him con-
cerning the truths of religion ; open hell to his view,
and you will see him affected, devout, and appalled;
follow him in life, and you will find that these truths
have no influence whatever on his conduct.

But are we not mistaken concerning Felix ? Did
not the speech of St. Paul make a deeper impression
upon him than we seem to allow ? He sent the apos-
tle away, it is true, but it was for this time only.
And who can censure this delay ? We cannot be al-
ways recollected and retired. The infirmities of
human nature require relaxation and repose. Felix
could afterwards recal him. Go ihi/ 7vai/ for this
timey when I have a convenient season, I will send for
thee.

It pains me, I confess, my brethren, in entering on
this head of my discourse, that I should exhibit to
you in the person of Felix, the portrait of whom ?
Of wicked men? Alas! of nearly the whole of this
assembly ; most of whom seem to us living in negli-
gejice and vice, running with the children of this
world to the same excess of riot. One would sup-
pose, that they had already made their choice, hav-
ing embraced one or the other of these notions, ei-
ther that religion is a phantom ; or that, all things
considered, it is better to endure the torments of
hell, than to be restricted to the practice of virtue.
No, indeed, that is not their notion. Ask the worist

248 Discourse before Felix and Drusilla.

among them. Ask whether they have renounced
their salvation ? You will not find a single soul, who
will say, that he has renounced it. Ask them again,
whether they think it attainable by following this
way of life ? They will answer. No. Ask them
next, How they reconcile things so opposite, as
their life, and their hope? They will answer, that
they are resolved to reform, and by and by they
will enter on the work. They will say, as Felix
said to St. Paul, Go thy way for this time ; ivhen I
have a convenient seasoUy I ivill call for thee. Nothing
is less wise than this delay. At a future period I
will reform. But who has assured me, that at a fu-
ture period I shall have opportunities of conver-
sion? Who has assured me, that God will continue
to call mc, and that another Paul shall thunder in
my ears ?

I will reform at a future period ! But who has told
me, that God at a future period will accompany his
word with the powerful aids of grace ? While Paul
may plant, and Apollos water, is it not God who
gives the increase ? How then can I flatter myself,
that the Holy Spirit will continue to knock at the
door of my heart, after I shall have so frequently
obstructed his admission?

I will reform in future ! But who has told me, that
I shall even desire to be converted I Do not habits
become confirmed, in proportion as they are indulg-
ed ? And is not an inveterate evil very dilficult to
cure? If I cannot bear the excision of a slight gan-
grene, how shall I sustam the operation when the
wound is deep ?

Discourse before Felix and Drusilla. 249

I will reform in future ! But who has told me, that
I shall live to a future period ? Does not death ad-
vance every moment with gi^^antic strides? Does he
not assail the prince in his pdace, and the peasant in
his cottage ? Does he not send before him monitors
and messengers ; — acute pains, which wholly absorb
the soul; — dfliriums, that render reason of no avail;
- — deadly stupors, which benumb the brightest and
most piercing geniusses? And, what is still more aw-
ful, does he not daily come without either warning
or messenger? Does he not snatch away this man
without allowing him time to be acquainted with the
essentials of religion ; and that man, without the res-
titution of riclies ill-acquired; and the other, before
lie is r* rnnciled to his enemy ?

Instead of saying. Go thy way for this time, we
should say, Stay for this time. Stay, while the Holy
Spirit is knocking at the door of my heart ; stay while
my conscience is alarmed ; stay, while 1 yet live ;
ivhile it is called to-day. Thy arguments confound,
my conscience : n? matter. Thy hand is heavy upon
me: no matter still. Cut, strike, consume; provided
it procure ray salvation.

But, hovvevi r criminal this delay may be, we seem
desirous to excuse it. Go thy way for this time;
whai I iiave a convenient season, I will call for
thee, it was Felix's business then, which induced
him to pui off* the apostle. Unhappy business!
Awful occupation! It seems an enviable situation,
my lirethien, to be placed at the head of a province,
to speak in the language of majesty ; to decide on
the fortunes of a numerous people, and in all cases

VOL. vir. 32

250 Discourse before Felix and Drusilla^

to be Uie uKimate judge. But those situations, so
happy and so dazzling in appearance, are extremely
dangerous to the conscience! Those innumerable
concerns, this noise and bustle, entirely dissipate the
soul. While so much engaged on earth, we can-
not be mindful of heaven. When we have no leis-
sure, we say to St. Paul, Go thy way for this
time ; when I have a convenient season, I ivill call for
thee.

Kappy he, who, amid the tumult of the most ac-
tive Vii-- has hours consecrated to reflection, to the
examination of his conscience, and to ensure the one
thing needjul! Or rather, happy he, who, in the re-
pose of the middle classes of society .-—placed be-
tween indigence and affluence,— -far from the courts
of the great,— having neither poverty nor riches ac-
cording to Agur's wish, can in retirement and quiet-
ress see life sweetly glide away, and make salvation,
if not his sole, yet his principal concern!

Felix not only preferred i.'is business to his salva-
tion, but he mentions it with evasive disdain. When
1 have a convenient season, I will call for thee. —
When J have a convenient season. Might we not
thence infej*, that the truths, discussed by St. Paul,
were not of serious importance ? Might we not infer,
that the soul of Felix was created for the govern-
ment of Judea; and that the grand doctrines of
righteousness, temperance, and a judgment to come,
ought to sei ve at most but to pass away the time, or
jDtjely to engross our leisure? When I have a con-
tmunt season

Discourse "before Felix and Drusilla, 251

Ah ! unhappy Felix, what hast thou to do of such
vast importance ? Is it to execute the imperial com-
mission? But art thou not a subject of the King of
kings, in whose presence Caesar himself is but a
worm of earth ? Has not God given thee a soul to
improve, virtues to acquire, and an eternal kingdom
to conquer ? Was it to immerse thyself in sensual
pleasures ? But how canst thou taste those pleasures,
after the terrific portraitof a future judgment, which
has been exhibited to thy view ? Does not the voice
of St. Paul perpetually resound in thy ears ; and,
like a fury obstinately attending thy steps, does it
fiot disturb thy indolence and voluptuous delights?

Suspending here the course of our meditation, let
us close by a few reflections on the truths w'e liave
delivered. We have affirmed in the body of this
discourse, and with the greatest propriety, that we
should commence the application with regard to our-
selves. St. Paul here communicates an important
lesson to all ministers of the gospel. His =;incerity,
his courage, his constancy, are perfect models ; on
which every faithful pastor should form himself.
Let us follow, my most honoured brethren, this il-
lustrious model. Let us be followers of him, even as
he was of Christ. Like him, let us never temporize
with the sinner. Like him, let us speak of righteous-
ness to the covetous ; of temperance to the volup-
tuous ; of a future jud^^ment to the great of this
world, and to all those whom objects less terrific are
incapable to alarm. Let us never say, peace, peace,
when there is no peace. Let us thunder, let us ex-
postulate, let us shoot against them the arrows of

252 Discourse before Felix and DrusiUa.

the Almighty's wrath ; nor fear the Felixes and t>ru=
sillas of our age. Here is our vocation. Here is
the charge which God now delivers to every one who
lias the honour of succeeding Paul in the order of
t]ie ministry.

But how shall we discharge the duty ? What mur-
snuring would not a similar liberty excite among our
hearers? If we should address you as St. Paul ad-
dressed Felix ; if we should declare war against you
individually ; if we should unmask the many mys-
teries of iniquity in which you are involved ; if we
should rend tlie veil which coveis so many dishon-
ourable practices ; you would interrupt us ; you
would retaliate on our weakness and infirmities ;
3'ou would say, Go thy irai/jor this time .; carry else-
where a ministry so disgustful and grating.

We would wish fully to accommodate ourselves
to your taste. We would wish to pay all deference
o your understanding, and respect even a false del-
icacy. But if we exercise this indulgence tovrards
you, permit us to expect the same in return, and to
make for the moment this chimerical supposition.

You know the character of St. Paul ; at least you
ought to know it. If you are unacquainted with it,
the discourse he delivered, in the presence of Felix,
is sufficient to delineate its excellence. Suppose, in-
stead of the sermon you have heard, that St, Paul
had addressed this assembi}-. Suppose, instead of
what we have now advanced, this apostle had preach-
ed, and filled the place in which we now stand. Sup-
pose, that St. Paul, that sincere preacher ; that man,
^vho, before Felix and Drusilla, reasoned of righk-

Discourse before Felix and Drusilla. 253

dusness, temperanccy and a judgment to come. Sup-
pose he bad preached to-day before the multitude
now present : let us speak ingenuously. What sort
of application would he have made? What subject
Avould he have discussed? What vices would he fiave
reproved? What estimate would he have forined of
most of your lives? What judojment would we have
entertained concerning this worldly spirit, which cap-
tivates so great a multitude ? What would lie liave
said of that insatiable avarice in the acquisition of
wealth, which actuates the general mass ; which
makes us like the grave, incessantly crying, give,
give, and never says, it is enough ? What would he
have said concerning the indifference about religion
said to be found among many of us, as though the
sacrifices, formerly made for our reformation, had
been the last efforts of an expiring religion, which no
longer leaves the slightest trace upon tlie mind f
What would he have said of those infamous debauch-
eries apparently sanctioned by a frantic custom, and
which ought not to be named among Christians?
Extend the supposition. It is St. Paul who delivers
those admonitions. It is Paul himself who expands
to your view the hell he opened before Felix and
Drusilla; who conjures you by the awful glory of
the God, who will judge the living and the dead, to
reform your lives, and assume a conduct correspon-
dent to the Christian name, you have the honour to
bear.

To the ministry of the apostle, we will join, exhor-
tations, entreaties, and fervent prayers. We con-
jure you by the mercies of liiat God who took Im

2o4 Discourse before Felix and Drusilla.

Son from his own bosom and gave him for you, and
by the value of your salvation, to yield to a ministry
so pathetic.

Be mindful of righteousness, temperance, and a
judgment to come. Observe this equity in your
dealings : never indulo;^ the propensity to unlawful
gain. Render to Ccesar the things that are Ccesar'Sj
Mark xii. 17. Respect the rights of the sovereign.
Pay irihute to ivhom tribute is due^ Rom. xiii. 7.
Let the indigence and obscurity of your labourer?,
and lowest artists, be respectable in your sight ; re-
collecting that the little that a righteous man hath,
is better than the riches oj many nicked, Psahn
xxxvii. 16. Do not narrow the rules of rectitude:
keep it in view, that God did not send you into the
world to live for yourselves. — To live solely for our-
selves is a maxim altogether unbecoming a Chris-
tian ; and to entrench ourselves in hoards of gold and
silver, placed above the vicissitudes of human life, is
a conduct the most incompatible with that religion
whose sole characteristic is compassion and benevo-
lence.

Observe also this temperance. Exclude luxury
from every avenue of your heart. Renounce all un-
lawful pleasures, and every criminal intrigue. Cau-
lion your conduct, especially in this licentious place,
in which the facility of vice, is a continual tempta-
tion to lis charms. Lei your chastity be apparent in
your dress, in your furniture, in your conversation.
lAi your speech he ahvajjs with grace, seasoned with
salt. Col. iv. (). According to St. Peter's advice.
Lit not the adorning of vjomen be that outward

Discourse before Felix and Drusilla. 255

adorning, of plaiting the hair, and of wearing gold^
or of putting on of apparel : but let it be the hid-
den man of the heart, even the ornament of a meek
and quiet spirit, which is in the sight of God of
great price, 1 Pet. iii. 3, 4. Recollect, that the
law of God is spiritual ; that there is an impurity of
the mind, an adultery of the heart ; that certain de-
sires to please, certain artful emotions, certain lasci-
vious airs, and certain attempts to wound the virtue
of others, (though we may apparently observe the
most rigid rules of decorum,) may be as heinous be-
fore God as the most glaring faults into which a man
may have been reluctantly precipitated by his pas-
sions, and in which the will may have had the less
concern.

Keep constantly in view, the judgment to come.
Think, O think that an invisible eye watches over all
your actions. Think that they are all registered in
a faithful journal which shall be produced before the
universe, in the great day, when Jesus Christ shall
descend in glory from heaven.

My dear brethren, be not ingenious to enfeeble
conviction by accounting the object remote. The
trumpet is ready to sound, the books are about to
be opened, and the throne is already prepared. The
vieus of the soul are circumscribed, like the sight of
the body. The narrow circle of surrounding objects
engrosses nearly the whole of our attention ; and re-
tards the extension of thought to superior concerns.
The reality of a judgment, comprises so many amaz-
ing revolutions in the universe, that we cannot regard
the design as ready for execution. We cannot con-

256 Discourse before Felix and Drusilla.

ceive the face of nature to cbanoje with such rapidity;
and that, those awful revolutions which must precede
the advent of the Son of God, may occur in a few
a£;es. But let us not be deceived. I grant, you are
right in the principle, but you err in the consequence.
There is nothing in the most distant occurrence of
this period wiiich can flatter security. If the judg-
ment is remote with regard lo the world, it is near
with respect to you. It is not necessary, with re-
gard to you, for the face of nature to be changed,
the Jews to be called into the covenant, the sound of
the gospel to go to the end of the earth, the moon to
be turned to darkness, the stars to fall from heaven,
the elements to melt w ith fervent heat, the heavens to
pass away with a great noise, and the earth to be
dissolved. There is only wanting a deficiency of
humours in your body; only a little blood out of its
place ; only some fil)re disorganized ; only an in-
daramation in the head, a little diminution, or aug-
:nentation of heat or cold, in the brain ; — and, be-
hold your sentence is pronounced. Behold, with re-
gard to you, the world overturned, the sun darkened,
the moon become bloody, the gospel preached, the
Jev.s converted, the elements dissolved, the heavens
folded up as a garment, the foundations of the earth
shaken, and its fashion passed away.

Enter seriously into these reflections. And, since
each of the duties we have prescribed requires time
and labour, avoid dissipation and excess of business.
Mv brethren, it is here that we would redouble our
zeal, and would yet find tlie way to your hearts.
We will not enter into the detail of vour cngajre-

Discourse before Felix and Drusilla. 257

ments ; we will not turn over the pages of your ac-
count. We will not visit your counting-houses. We
will not even put the question, whether your busi-
ness is always lawful; whether the rights of the
sovereign and the individual are punctually discharg-
ed. We will suppose that all is fair on these points.
But consider only that the most innocent engage-
ments become criminal, when pursued with excess-
ive application, and preferred to the work of salva-
tion.

This maxim belongs to you, merchants, dealers,
tradesmen. You see at this period, the poverty and
wretchedness which assail an infinite number of fa-
milies. The soldier languishes in the midst of war
without employment, and he is in some sort obliged
to beg his bread. The nobleman, far from his
means, — a thousand times more unhappy than the
peasant — has no industry to procure his bread. The
learned man is even a burden ; and the productions
of the greatest geniuses, so far from receiving remu-
neration, are not even noticed.

Amid such a series of calamities, you alone have
means for the acquisition of riches. A government
mild and lenient, a commerce vast and productive
opens, if I may so speak, all the avenues of fortunCo
The eastern and western world seem to concur in
the augmentation of your wealth. You live not only
with ease, but elegance. Your houses are sumptu
ously furnished, your tables deliciously served : and
after the enjoyment of these advantages, you transmit
them to posterity ; even after death you still taste
and enjoy them in the persons of your children

VOL. vir. 33

2.58 Discourse before Felix and Drusilla.

But it would have been a thousand times better that
you should have lived to augment the number of the
wretched; if you permit these favours of heaven to
frustrate your salvation ; and put ofTthe apostle, say^
ing, as the unhapp>' Felix, When I have a convenient
season, I will recal thee. Go thy ivdy for this
time. I have payments to meet, I have orders to
write.

Let us seclude ourselves from bustle and tumult.
Let us seek retirement, recollection, and silence.
And may the death which is at hand, expressing my-
self with a prophet, induce us to inakc haste, and
not delay returning to the testimonies of the Lord,
Psalm cxix. 59, 60.

My brethren, you are not sufficiently impressed
with this thought. But we, — we, to whom God has
committee! the superintendance of a great people ;—
we, if I may so speak, who are called to exercise our
ministry in a world of dead and dying men, wlio see
lopped off in succession, every member of a numer-
ous flock ; we are alarmed, when we consider the de-
lays which predominate in the conduct of most
Christians. We never ascend the pulpit, but it seems
that we address you for the last time. It seems thai
we should exhaust the whole of religion, to pluck
our heroes from the world, and never let them go tilJ
we have entrusted them in the arms of Jesus Christ.
It seems that we should bid you an eternal farewell ^
that we are stretched on our bed of death, and that
you are in a similar situation.

Yes, Christians, this is the only moment on which
we can reckon. It is, perhaps, the only accej^tabh

Discourse hejore Felix and Drusilla, 259

time. It is, perhaps, the last day of our visilation.
Let us improve a period so precious. Let us no
longer say, — })y and by — at another lime ; but let
ug...to-day— this moment— even now. Let the pastor
say, I have been in>sipid in my sermons, and remiss
in my conduct ; having been more solicitous during
the exercise of my ministry, to advance my family,
than <o build up the Lord's house. I will preach
hereafter with fervour and with ze.il. I will be vigi-
lant, sober, rigorous, and disinterested. Let the mi-
ser say, I have riches ill-acquired. I will purge my
house of illicit wealtii. I will overturn the altar of
mammon, and erect another to the Supreme Jeho-
vah. Let the prodigal say, I will extinguish the un-
happy fires by which I am consumed, and kindle in
my bosom the flame of divine love. All, unhappy
passions, which war against my soul ; sordid attach-
ments ; irregular propensities ; emotions of concu-
piscence; law in the members; I will know you no
moie, I will make with you an eternal divorce, I
will, from this moment open my heart to the Eter-
nal Wisdom, who condescends to ask it.

If we are in this happy disposition, if we thus be-
come regenerate, we shall enjoy from this moment,
foretastes of the glory, which God has prepared.
From this moment, the truths of religion, so far from
casting discouragement and terror on the soul, shall
heighten its consolation and joy ; from this moment,
heaven shall open on this audience, paradise shall de-
scend into your heart, and the Holy Spirit shall
come and dwell there. He will bring that peace,
3»id those joys, which pass all understanding. And,

260 Discourse before Felix and Drnsilla.

commencing our felicity on earth, he shall give us
the earnest of his consummation. God grant us the
grace ! To him, the Father, Son, and Holy Spirit, be
honour and glory, now and ever. Amen*

SERMON VIII.

On the Covenant of God with the Israelites.

DEUTERONOMY Xxix. 10 19.

Ye stand this day all of you before the Lord your
God ; your captains of your tribes, your elder Sy
and your officers, with all the men of Israel, your
little ones, your wives, and thy stranger that is in
thy camp, from the hewer of thy wood, unto the draw-
er of thy water : that thou shouldest enter into cove-
nant with the Lord thy God, and into his oath,
which the Lord thy God maketh with thee this
day : that he may establish thee to-day J or a peo-
ple unto himself, and that he may be unto thee
a God, as he hath said unto thee, and as he hath
sworn unto thy fathers, to Abraham, to Isaac, and
to Jacob. Neither with you only do I make this
covenant and this oath ; but with him that standeth
here with us this day before the Lord our God, and
also with him that is not herewith us this day : (for ye
know how we have dwelt in the land of Egypt, and
how we came through the nations which ye passed
by. And ye have seen their abominations, and their
idols, wood and stone, silver and gold, which were
among them) lest there should be among you man
or yvoman, or family, or tribe, whose heart turneth
away this day from the Lord our God, to go and
serve the gods of these nations ; lest there should be

262 Covenant oj God with the Isfaelltes.

among you a root that beareth gall and iwrm-
wood, and it come to pass, ivhen he heareth the words
of this cursCy that he bless himself in his heart, say-
ing, I shall have peace though I walk in the imagi-
nation of mine heart.

TS\y brethren, this sabbath is a covenant-day be-
tween God and us. This is the design of our sa-
craments ; and the particular design of the holy sup-
per we have celebrated in the morning service. So
our chatechists teach ; so our children understand ;
and among the less instructed of tliis assembly there
is scarcely one, if we should ask him what is a sacra-
ment, but he would answer, "it is a symbol of the
covenant between God and Christians."

This being understood, we cannot observe w-ith-
out astonishment the slight attention, most men pay
loan institution; of which they seem to entertain
such exalted notions. Tlie tendency would not be
happy in conciliating your attention to this dicourse,
were I to commence by a humiliating portrait of the
manners of the age ; in which some of you would
have occasion to recognize your own character. But
the fact is certain, and I attest it to your consciences.
Do w^e take the same precaution in contracting a co-
venant with God in the eucharist; which is exercis-
ed in a treaty on which the prosperity of Uie state, or
domestic happiness depends ? When the latter is in
question, we confer with experienced men, we weigh
the terms, and investigate with all possible sagacity,
what we stipulate, and what is stipulated in return.
But when we come to renew the high covenantj in

Covenant of God with the Israelites, 263

^vhich the immortal God condescends to be our
God, in which we devote ourselves to him, we deem
the slightest examination every way sufficient. We
frequently even repel with indignation a judicious
man, who would venture, by way of caution, to ask,
"What are you i^oing to do? What eniijai^ements
are you ^oini^ to form ? What calamities are you
about to bring on yourselves ?"

One grand cause of this defect, proceeds, it is pre-
sumed, from our having, for the most part, inade-
quate notions of what is called contracting, or renew-
ing, our covenant with God. We commonly con-
found the terms, by vague or confused notions :
hence one of the best remedies we can apply to an
evil so general is, to explain their import with preci-
sion. Having searched from Genesis to Revelation,
for the happiest text allbrding a s) stem complete and
clear on the subject, I have fixed on the words you
have heard. They are part of the discourse Moses
addressed to the Israelites, when he arrived on the
frontiers of the promised land, and was about to give
an account of the most important ministry God had
ever entrusted to any mortal.

I enter now upon the subject. And after having
again implored the aid of Heaven ; after having con-
jured you, by the c(»mpassion of God, who this day
pours upon us such an abundance of favours, to give
so important a subject the cojisideration it deserves ;
I lay down at once a princi[)le generally received
among Christians. The legal, and the evangelical
covenant. The convenant God contracted with the
Israelites by the ministry of Moses, and the covenant

264- Covenant of God with the Israelites,

he lias contracted this morning with you, differ only
in circumstances, being in substance the same. Pro-
])erly speaking, God has contracted but one cove-
nant with man since the fall, the covenant of grace
Upon mount Sinai; whose terrific glory induced the
Israelites to say, JLet not God speak with uSy lest we die^
Exod. XX. 19. Amid so much lightnings and thun-
ders, devouring fire, darkness and tempest ; and not-
withstanding this prohibition, which apparently pre-
cluded all intercourse between God and sinful man,
Take heed — go not up into the mount, or touch the bor-
der of it : there shall not an hand touch it, hut he shall
surely be stoned, or shot through ; upon this mountain,
I say, in this barren wilderness, were instituted the
lenderest ties God ever formed with his creature -
amid the awful punishments which we see so fre-
quently fall upon those rebellious men; amid fiery
serpents which exhaled against them a pestilential
breath, God shed upon them the same grace he so
abundantly pours on our assemblies. The Israelites
to whom Moses addresses the words of my text, had
the same sacraments : they ivere all baptized in the
cloud ; they did all drink the same spiritual drink jfor
they drank of that spiritual rock which followed them,
and that rock was Christ, 1 Cor. x. 2, 3. The same
appellations ; it was said to them as to you, If ye
7vill obey my voice indeed, and keep my covenant, then
ye shall be a peculiar treasure unto me above all people,
for all the earth is mine, Exod. xix. 5. The same
promises ; for they saw the promises afar off, and em-
braced them J Heb, xi. 13,

Covenant of God with (he Israelites. 265

On the other hand, amid the consolatory objects
which God displays before lis at this period, in dis^
tinouished lustre; and notwithstanding these arraci-
ous words which rewound in this church, Grace,
grace unto it. Not vithstanding this en<j;aofinoj voice,
Cojne unto me all ye that labour^ and are heavy
laden ; and amid the abundant mercy we have seen
displayed this morning at the Lord's table ; if we
should violate the covenant he has established with
us, you have the safne cause of fear as the Jews,
We have the same Judge, equally awful now, as at
that period ; for our God is a consuming fire, Heb.
xii. 29. We have the same judgments to appre-
hend. With many of them, God was not well pleas-^
cd ; for they were overthrown in the wilderness.
NoiV these things were for our examples, to the in-
tent ne should not lust after evil things, as they also
lusted. Neither he ye idolaters, as some of themo
Neither let us commit fornication as some of them
committed, and Jell in one day twenty thousand. Nei"
ihcr let us tempt Christ as some of them also templed^
and were destroyed of serpents. Neither murmur ye,
as some of them also murmured, and were destroyed of
the destroyer, 1 C-jr. x. 5—10. You know the lan-
guage of St. Paul.

Further still i whatever superiority our condition
may have over the Jews: in whatever more attract-
ing manner he may have now revealed himself to us;
whatever more tender bands, and gracious cords of
love tjod may have employed, to use an expression
of a prophet, will serve only to augment our misery,
if we prove unfaithful. For if the word spoken b^

VOL, VII, 34

266 Covenant of God wilh the Israelites,

ans;els nas steadfast, and every transgression and
disohfclicnce received a just recompense of reward ;
how shall we escape, if ive neglect so great salva-
tion ? Heb. ii. 2, 3. For ye are not come unto the
mountain that might not he touched, and that burn-
ed nilh fire, nor unto blackness, and darkness, and
tempest, and the sound oj a trumpet, and the voice
of words, which voice they that heard, entreated that
the word should not be spoken to them any more. But
ye arc come unto mount Zion, and unto the city of the
living God, the heavenly Jerusalem, and to an innumer-
able company of angels, to the general assembly and
church of the first born, which are written in heaven,
and to God the Judge of all, and to the spirits of Just
fuen made perfect, and to Jesus the mediator of the new
covenant, and to the blood of sprinkling, that speaketh
better things than that of Abel. See that ye refuse
not him that speaketh : Jor if they escaped not who re-
fused him that spake on earth, much more shall not we
escape, if we turn away from him that speaketh from
heaven, Ileb. xii. 18 — 25.

Hence the principle respecting Ihe legal, and
evangelical covenant is indisputable. The covenant
God formerly contracted with the Israelites by the
ministry of Moses, and the covenant he has made
with us this morning in the sacrament of the holy
supper are in substance the same. And what the
legislator said of the first, in the words of my text,
we may say of the Sfcond, in tiie explication we shall
give. Now, my brethren, this faithful sei vant of
God required the Israelites to consider five things in
the covenant they contracted with their Maker.

Covenant of God with the Israelites. 267

J. The sanctKy of the place : Ye stand this day
all of you before the Lord; that is, before his ark,
the most august symbol of his presence.

II. The universality of the contract : Ye stand this
day all of you before the Lord, the captains oj your
tribes, your elders, your officers, and all the men of
Israel : your little ones, your wives, and the stranger
who is in the midst of your camp, Jrom the hewer of
wood to the drawer of water.

III. Its mutual obligation : That he may, on the
one hand, establish thee to-day for a people unto him-
self; and on the other, that he may be unto thee a God,

lY. The extent of the engagement : an engage-
ment with reserve. God covenants to give himself
to the Israelites, as he had sworn to their fathers
Abraham, Isaac, and Jacob. The Israelites cove-
nant to give themselves to God, and abjure not only
gross, but refined idolatry. Take heed, lest there
should be among you man or ivoman, or family, or
tribe, whose heart turneth away this day from the Lord
your God, to go and serve the gods of these nations ;
lest there should be among you a root that bearethgall
and wormwood.

V. The oath of the covenant : Thou enterest into
the covenant and the execration by an oath.

I. Moses required the Israelites to consider the
sanctity of the place in which the covenant was con-
tracted with God. It was consecrated by the divine
presence. Ye stand this day all of you before the
Lord. Not only in the vague sense in which we say
of ail our ivords and actions, God sees me; God
hears me ; all things are naked and oj^ien to him in

268 Covenant of God with the Israelites.

whose presence I stand ; but in a sense more confin-
ed. The Most Hi«[h dvvellGtIi not in human tem-
ples. M^hat is the house ye build to me, and where
is the place of my rest ? Behold the heaven, and
the heaven of heavens cannot contain thee, much
less the house that I have built. He chose how-
ever the Tabernacle for his habitation, and the Ark
for his throne. There he delivered his oracles ; there
he issued his supreme commands. Moses assembled
the Israelites, it is presumed, near to this majestic
pavilion of the D<^ity, when he addressed to them
the words of my text ; at least I think I can prove,
from correspondent passages of Scrij)ture, that tliis
is the true acceptation of the expression, Before the
Lord,

The Christians having more enlightened notions
of tl e Divinity than the Jews, have the less need to
be apprized that God is an omnipresent Being, and un-
confined by local residence. VVehave been taught
by Jesus Christ, tliat the true worshippers restrict not
their devotion to mount Zion, nor mount Gerizim:
they worship God in spirit and in truth. But let us
be cautious, lest, under a pretence of removing some
superstitious n(»tions, we refine too far. God pre-
sides in a peculiar manner in our temples, and in a
peculiar manner even where two or three are met to-
geiher in his name : more especially in a house con-
secrated to his glory ; more especially in places in
which a whole nation come to pay tlieir devotion.
The more august and solemn our worship, the more
?s God inti rialely near. And what part of tlie wor-
ship we render to God, can be more august than that

Covenant of God with the Israelites. 269

we have celebrated this morning ? In what situation
can the thousjht, " I am seen and heard of God ;" in
what situation can it impress our hearts if it have not
impressed them this morning ?

God, in contracting this covenant with the Israel-
ites on Sinai, which Moses induced them to renew in
the words of my text, apprized them that he would
be found upon that holy hill. He said to Moses,
Lo, I come unto thee in a thick cloud, that the people
may hear when I speak with thee, and believe thee J or
ever. Go unto the people, and sanctify them to-day^
and to-morrow, and let them wash their clothes, and he
rcadif against the third day : for the third day the
Lord will come down in the sight of all the people, up-
on mount Sinai, Exod. xix. 9. It is said expressly,
that Nadab and Abihu, and the seventy elders,
should ascend the hill, and contract the covenant
with God in the name of the whole congregation ;
they saw evident marks of the divine presence, a
paved work of sapphire- stone, and as it were the body
of heaven in its clearness ; an emblem which God
chose perhaps, because sapphire was among the
Egyptians an emblem of royalty ; as is apparent in
the writings of those, who have preserved the hie-
roglyphics of that nation.

The eyes of your understanding, were not they
also enlightened tliis morning? God was present in
this house ; he was seated here on a throne, more lu-
minous than the brightest sapphire, and amid the myr-
iads of his host. It was before the presence of the
Lord descended in this temple as on Sinai in holi-
ness, that we appeared this morning ; when by the

270 Covenant of God wiih the Israelites.

august symbols of the body and blood of the Re-
deemer of mankind, we came again to take the oath
of fidelity we have so often u(tered, and so often
broken. It was in the presence of God that thou
didst appear, canti ite heart ! Penitent sinner 1 He
discerned tliy sorrows, he collected thy tears, he at-
tested thy repentance. It was in the presence of
the Lord thy God that thou didst appear, hypocrite !
He unmasked thy countenance, he pierced the spe-
cious veils which covered thy wretched heart. It
was in the presence of the Lord thy God that thou
didst appear, wicked man ! Thou, who in the vary
act of seeming to celebrate this sacrament of love,
which should have united thee to thy brother as the
soul of Jonathan was knit to David, wouldst have
crushed him under thy feet. What a motive to atten-
tion, to recollection ! What a motive to banish all
vain thoughts ; which so frequently interrupt our
most sacred exercises ! What a motive to exclaim,
as the patriarch Jacob; How dreadful is this place!
This is none other than the house of God, and this is
the gate of heaven.

11. Moses required the Israelites in renewing their
covenant with God, to consider the universality of
the contract. Ye stand all of you before the Lord,
The Hebrew by descent, and the strangers ; that is,
the proselytes, the heads of houses, and the hewers
of wood, and drawers of water; those who filled
the most distinguished offices, and those who per-
formed the meanest services in the commonwealth
of Israel ; the women and the children ; in a word,
the whole without exception of those wlio belonged

Covenant of God with the Israelites. 271

to the people of God. It is worthy of remark, my
brethren, that God on prescribing the principal cer-
emonies of the law, required every soul who refus-
ed submission to be cut off; that is, to sustain an
awful anathema. He hereby signified, that no one
should claim the privileges of an Israelite, without
conformity to all the institutions he had prescribed.
So persuaded were the people of this truth, that
they would have regarded as a monster, and punish-
ed as a delinquent, any man, whether an Israelite by
choice, or descent, who had refused conformity to
the passions, and attendance on the solemn festi-
vals.

Would to God that Christians entertained the
same sentiments! Would to God, that your preach-
ers could say, on sacramental occasions, as Moses
said to the Jews in the memorable discourse we ap-
ply to you ; Ye stand all of you this day before the
Lord your God ; the captains of your tribes, your
elders, your officers, your wives, your little oneSy
from the hewer of wood to the drawer of water.
But alas ! how defective are our assemblies on those
solemn occasions ! But alas! where were you, tem-
porizers, Nicodemuses, timorous souls ? W' here have
you been, it is now a fortnight since you appeared
before the Lord your God, to renew your covenant
with him. Ah ! degenerate men, worthy of the
most pointed and mortifying reproof, such as that
which Deborah addressed to Reuben : Why didst
thou stay anwns; the sheep folds, to hear the bleating
of the flocks ? Judges v. 16. You were with your
gold, with your silvers sordid objects, to which you

272 Covenant of God with the Israelites.

pay in this nation the homao;e, which God peculiar-
ly requires in climates so happy. You were per-
haps in the temple of superstition ; while we were
assembled in the house of the Most High. You
were in Egypt, preferring the garlic and onions to
the milk and honey of Canaan; while we were on
the borders of the promised land, to which God was
about to give us admission.

Poor children of those unhappy fathers ! Where
were you, while we devoted our offspring to God who
gave them; while we led those for admission to liis
table, who were adequately instructed j while we
prayed for the future admission of those who are yet
deprived by reason of their tender age? Ah ! you
•were victims to the indiflerence, the cares, and ava-
rice of those who gave you birth ! You were associ-
ated by them with those who are enemies to the re-
formed name ; who, unable to convince the fathers,
hope, at least, to convince the children, and to extin-
2;uish in tlieir hearts the minutest sparks of truth !
OGod! if thy justice have already cut off those
imworthy fatliers, spare, at least, according to thy
clemency, these unoffending creatures, who know
not yet their right hand from their left; whom they
would detach from thy communion, before they
are acquainted with its purity !

Would to God that this was all the cause of our
complaint ! Oh ! where were you, while we celebra-
ted the sacrament of the Lord's Supper ? You, in-
habitants of these provinces, born of reformed fam-
ilies, professors of the reformation ! You, who are
married, who are engaged in business;, who have at-»

Covenant of God with the Israelite^. 273

tained the age of forty or fifty years, without ever
participating of the holy eucharist! There was a
time, my brethren, among the Jews, when a man
who should have had the assurance to neglect the
rites which constituted the essence of the law, would
have been cut off from the people. This law has
varied in regard to circumstances ; but in essence it
still subsists, and in all its force. Let him apply
this observation, to whom it peculiarly belongs,

III. Moses required the Israelites, in renewing
their covenant with God, to consider what constitu-
ted its essence: which, according to the views of the
Lawgiver, was the reciprocal engagement. Be at-
tentive to this term reciprocal ; it is the soul of my
definition. What constitutes the essence of a cov-
enant, is the reciprocal engagements of the contract-
ing parties. This is obvious from the words of my
text ; that thou shouldest (stipulate or) enter. Here
we distinctly find nnilual conditions; here we dis-
tinctly find tliat God engaged with the Israelites to
be their God ; and they engaged to be his people.
We proved, at the commencement of this discourse,
that the covenant of God with the Israelites, was in
substance the same as that contracted with Christians^
This being considered, what idea ought we to form
of those Christians, (if we may give that name to
men who can entertain such singular notions of
Christianity,) who ventured to affirm, that the ideas
of conditions, and reciprocal engagements, are dan-
gerous expressions, when applied to the evangelical
covenant ; that what distinguishes the Jews from
Christians is, that God then promised and required ;

VOL. vir. 3f»

274 Covenant of God with the Israelites.

wljereas now he promises, but requires nothing. My
brethren, had I devoted my studies to compose a
history of the eccentricities of the human mind, I
should have deemed it my duty to have bestowed
several years in reading the books, in which those
systems are contained ; that I might have marked to
posterity the precise degrees to which men are capa-
ble of carrying such odious opinions. But having
diverted them to other pursuits, little, it is confessed,
have I read of this son of work : and all I know of
the subject may nearly be reduced to this, that there
are persons In these provinces who both read and
believe them.

Without attacking by a long course of causes and
consequences, a system so destructive of itself, we
will content ourselves with a single tesL Let them
produce a single passage from the Scriptures, in
which God requires the acquisition of knowledge,
and engages to bestow it, without the least fatigue
of reading, study, and reflection. Let tlieni pro-
duce a passage, in which God requires us to pos-
sess certain virtues, and engages to communicate
them, without enjoining us to subdue our senses, our
temperature, our passions, our inclination, in order
that we may attain them. Let them produce one
passage from tlie Scriptures to prove, that God re-
quires us to be saved by the merits of Jesus Christ,
and engages to do it, without tlie slightest sorrow
for our past sins, — -without the least reparation of
our crimes, — without precautionary measures to
avoid them, — without the qualifying dispositions to
participate the fruits of his passion. What am I

Covenant of God with the Isradiies, 275

saying ! Let them produce a text which overturns
the hundred, and the hundred more passages which
we oppose to this gross Antinomian system, and with
which we are ever ready to confront its advocates.

We have said, my brethren, that this system de-
stroys itself. Hence it was less with a view to at-
tack it, that we destined this article, than to apprise
some among you of having adopted It, at the very
moment you dream that you reject and abhor it.
We often fall into the error of the ancient Israelites ;
frequently forming as erroneous notions of the cov-
enant God has contracted with us, as they did of that
he had contracted witii them. This people had vio-
lated the stipulations in a manner the most notorious
in the world. God did not fulfil his engagements
with them, because they refused to fulfil their en-
gagements to liim. He resumed the blessings he
had so abundantly poured upon them ; and, instead
of ascribing the cause to themselves, they had the
assurance to ascribe it to him. They said, The temm
pie of the Lord, the temple of the Lord, the temple of
the Lord, Jer. vii. 4. We are the children of Abra-
ham ; forget not thy covenant. — And how often have
not similar sentiments been cherished in our hearts ?
How often has not the same language been heard
proceeding from our lips? How often, at the mo-
ment we violate our baptismal vows; at the moment
we are so far depraved as to falsify the oath of fidel-
ity we have taken in the holy sacrament; how often,
in short, does it not happen, that at the moment we
break our covenant with God, we require him to be
faithful by alleging, — the cross— the satisfaction —

276 Covenant of God nith the Israelites.

the blood of Jesus Christ. Ah ! wretched man ! ful-
fil thou the conditions to which thou hast subscrib-
ed ; and God will fulfil those he has imposed on
himself. Be Ihou mindful of thy engaojements ; and
God will not be forgetful of his. Hence, what con-
stitutes the essence of a covenant is, the mutual stip-
ulations of the contracting parties. This is what
we engaged to prove.

ly. Moses required the Israelites to consider, in
renewing their covenant with God, the extent of the
engagement : 7%at thou shouldest enter into covenant
with the Lord thy God, and into his oath ; that he
may establish thee to-day for a people unto himself ;
and that he may he unto thee a God. This engage-
ment of God with the Jews implies, that he would
be their God ; or to comprehend the whole in a sin-
gle word, that he would procure them a happiness
correspondent to the eminence of his perfections.
Cases occur, in which the attributes of God are at
variance with the happiness of men. It implies, for
instance, an inconsistency with the divine perfec-
tions, not only that the wicked should be happy, but
also that the righteous should have perfect felicity,
while their purity is incomplete. There are mise-
ries inseparable from our imperfection in holiness;
and, imperfections being coeval with life, our hap-
piness will be incomplete till after death. On the
removal of this obstruction, by virtue of the cov-
enant, God having engaged to be our God, we shall
attain supreme felicity. Hence our Saviour proved
by this argument, that Abraham should rise from
the dead, the Lord having said to Moses, / am the

Covenant of God with the Israelites. 277

God of Abraham ; God is not the God of the dead,
hut of the living. Matt. xxii. 32. This assertion, /
am the God of Abraham, proceeding from the mouth
of the Supreme Being, was equivalent to a promise
of making Abraham perfectly liappy. Now he
could not be perfectly happy, so long as the body
to which nature had united him, was the victim of
corruption. Therefore, Abraham must rise from
the dead.

When God engaged with the Israelites, the Israel-
ites engaged with God. Their covenant implies,
that they should be his people ; that is, that they
should obey his precepts so far as human frailty
would admit. By virtue of this clause, they en-
gaged not only to abstain from gross idolatry, but
also to eradicate the principle. Keep <his distinc-
tion in view : it is clearly expressed in my text. Ye
have seen their abominations, and their idols, wood
and stone, silver and gold. Take heed, lest there
should be among you man or woman, or family, or
tribe, whose heart turneth away from the Lord, to go
and serve the gods of these nations. Here is the gross
act of idolatry. Lest there should he among you a
root that beareth gall and wormwood. Here is the
principle. I would not enter into a critical illustra-
tion of the original terms, which our versions render
gall and wormwood. They include a metaphor tak-
en from a man, who, finding in his field weeds per-
nicious to his grain, should crop the strongest, but
neglecting to eradicate the plant, incurs the incon^
yenience he wished to avoid.

278 Covenant of God with the Israelites.

The metaphor is pertinent. In every crime, we
consider both the plant and the root productive of
gall and wormwood ; or, if you please, the crime
itself, and tlie principle which produced it. It is
not enough to crop, we must eradicate. It is not
enough to be exempt from crimes, we must exter-
minate the principle. For example, in theft, there
is both the root, and the plant productive of worm-
wood and gall. There is theft gross and retined;
the act of theft, and the principle of theft. To steal
the goods of a neighbour is tlie act, the gross act
of theft: but, to indulge an exorbitant wish for the
acquisition of wealth ; — to make enormous charges;
—to resist the solicitations of a creditor for pay-
ment ; — to be indelicate as to the means of gaining
money ;^ — to reject the mortifying claims of restitu-
tion, is refined fraud ; or, if you please, the princi-
ple of fraud productive of wormwood and gall.-— It
is the same with regard to impurity ; there is the act
and the principle. The direct violation of the com-
mand, thou shall net commit adulter]/, is the gross
act. But to form intimate connexions with persons
babiluated to the vice, to read licentious novels, to
jing immodest songs, to indulge wanton airs, is that
refined impurity, that principle of the gross act,
that root which soeedilv produces wormwood and

gall.

y. Moses lastly required the Israelites to consid-
er the oath and execration with which their accept-
ance of the covenant was attended : that thou should-
cst enter into covenant, and into this oath. What is
meant by their entering into the oath of execration ?

Covenant of God with the Israelites. 279

That they pledged themselves by oath, to fulfil ev-
ery clause of the covenant ; and in case of viola-
tion, to subject themselves to all the curses God had
denounced against those who should be guilty of so
perfidious a crime.

And, if you would have an adequate idea of those
curses, read the awful chapter preceding that from
which we have taken our text, " If thou wilt not
hearken unto the voice of the Lord thy God, to ob-
serve and do all his couuriandments and his statutes,
which I command thee this day, that all these curses
shall come upon thee. Cursed shalt thou be in the
city, and cursed shalt thou be in the field; in the
fruit of thy body, in the fruit of thy land, in the
increase of thy cattle. Cursed shalt thou be when
thou comest in, and cursed shalt thou be when thou
goest out. The Lord shall send upon thee cursing
and vexation, in all thou settest thine hand for to
do, until thou be destroyed ; because of the wicked-
ness of thy doings, whereby thou hast forsaken me.
And thy heaven, that is over thy head, shall be
brass : and the earth that is under thee shall be iron.
The Lord shall cause thee to be smitten before thine
enemies, thou shalt go out one way against them,
and flee seven ways before them; and thou shalt be
removed into all the kingdoms of the earth. And
thou shalt grope at noonday, as the blind gropeth
in darkness. Tiiy sons and thy daughters shall be
given unto another people. Tliine eyes shall see it ;
because thou servedst not the Lord thy God with
joyfulness, and gladness of heart, for the abundance
of all things. Therefore thou shalt serve thine en-

280 Covenant of God niih the laraehks.

emies which the Lord shall send against thee, in hun-
ger, nakedness, and want. The Lord shall bring
against thee a nation swift as the eagle ; a nation of
fierce countenance. He shall besieoje thee in all thv
gates, until thy high and fenced walls come down,
wherein thou trustedsf. And thou shalt eat the fruit
of thy own body, the flesh of tliy sons and thy
daughters, in the siege, and in the straightness. So
that the man that is tender among you, and very
delicate, his eye shall be evil towards his brother,
and towards the wife of his bosom ; so that he will
not give to any of them of the flesh of his children
wliom he shall eat," Deut. xxviii. 15, kc.

These are but part of the execrations which the
infractors of the covenant were to draw upon them-
selves. And to convince them that they must deter-
mine, either not to contract the covenant, or sub-
ject themselves to all its execrations, God caused it
to be ratified by the awful ceremony, wliich is re
corded in the chapter immediately preceding the
quotations I have made. He commanded one part
of the Levitesto ascend mount Ebal, and pronounce
the curses, and all the people to say. Amen. By
Tirtue of this command, the Levites said, " Cursed
be he that setteth light by his fatlier or his mother ;
and all the people said. Amen. Cursed be he that
perverteth the judgment of the stranger, the father-
less, and widow; and all the people said, Amen.
Cursed be he that siniteth his neighbour secretly ;
and all the people said, Amen. Cursed be he that
confirmeth not all the words of this law to do them ;
and all the people said, Amen ;" Deut. xxvii. 16—26.

Covenant of God with the Israelites, 281

The words which we render, that thou shouldest
enter into covenant, have a peculiar energy in the ori-
o^inal, and signify, that thou shouldest pass into cove-
nant The interpreters of whom I speak, think
they refer to a ceremony formerly practised, in con-
tracting covenants, of which we have spoken on oth-
er occasions. On immolating the victims, they di-
vided the flesh into two parts, placing the one oppo-
site to the other. The contracting parties passed in
the open space between the two ; thereby testifying
their consent to be slaughtered as those victims, if
they did not religiously confirm the covenant con-
tracted in so mysterious a manner.

The sacred writings afford examples of this cus-
tom. In the fifteenth chapter of Genesis, Abraham,
by the divine command, took a heifer of three years
old, and a ram of the same age, and dividing them
in the midst, he placed the parts opposite each oth-
er: and behold a smoking furnace, and a burning
lamp passed between those pieces. This was a symbol
that the Lord entered into an engagement with the
patriarch, according to the existing custom i hence
it is said, that the Lord made a covenant with Abra-
ham.

In the thirty-fourth chapter of the prophecies of
Jeremiah, we find a correspondent passage. / will
give the men that have transgressed my covenant,
which have not performed the words oj the covenant,
that they made before me, when they cut the calf in
twain, and passed between the parts, the princes of
Judah, — / will even give them into the hands of their
enemies. If tve do not find the whole of these cere-
VOL. vir. 36

282 Covenant of God with the Israelites*

monies observed, when God contracted the covenant
on Sinai, we shouM mark vvliat occurs in the twenty-
fourth chapter of Exodus : Moses sent the young
men of the children of Israel, which offered lurnt-
offeringSy and sacrificed ptace-offerings of oxen un-
to the Lord. And Moses took half of the bloody and
put it in basons : and half of the blood he sprinkled
on the altar ; and the other half he sprinkled on the
people, and saidy Behold the blood of the covenant
which the Lord hath made with you. And he took
the hook of the covenant, and read in the audience of
the people : and theu said, All thai the Lord hath
saidy will we do, and he obedient. What is the im-
port of this ceremony, if it is not the same which is
expiesstd in my text, that the Israelites, in contract-
ins the covenant with God, enter into the execration-
oath ; subjectinoj themselves, if ever they should
presume deliberately to violate the stipulations, to
be treated as the victims immolated on Sinai, and
as those which Moses probably offered, when it was
renewed, on the confines of Palestine.

Perhaps one of my hearers may say to himself,
that the terrific circumstances of this ceremony re-
garded the Israelites alone, whom God addressed in
lifijhtnuigs and thunders from the top of Sinai. What!
was there then no victim immolated, when God con-
tracted his covenant with us ? Does not St. Paul ex-
pressly say, that without the shedding of blood, there
is no remission of sins ? Heb. ix. 22. And what were
the lightnings, what were the thunders of Sinai ?
What were all the execrations, and all the curses of
the law ? They were the just punishments every sin

Covenant of God with the Israelites. 283

ner shall suffer, who neglects an entrance into favor
with God. No V, these lightnings, these thunders,
these execrations, these curses, did they not all unite
again<^t the slaughtered victim, when God contract-
ed his covenant with us ; — I would say, against the
head of Jesus Christ ? O my God ! what revolting
sentiments did not such complicated calamities ex-
cite in the soul of the Saviour ! The idea alone,
when presented to his mind, a little before his death,
constrained him to say, Nojv is my soul troubled, John
xii. 27. And on approaching the hour ; 31i/ soul
is exceedingly sorronful, even unto death, O my Fa-
ther, if it be possible, let this cup pass from me, Matt,
xxvi. 38, 39. And on the cross ; 3Iy God, my God,
why hast thou forsaken me ! Matt, xxvii. 46. — Sin-
ner ! here is the victim immolated on contracting
thy covenant with God ! Here are the sufferings
thou didst subject thyself to endure, if ever thou
shouldest perfidiously violate it ! Thou hast entered,
thou hast passed into covenant, and into the oath o*
execration which God has required.

Application,

My brethren, no man should presume to disguise
the nature of his engagements, and the high charac-
ters of the gospel. Because, on the solemn festival-
day, when we appear in the presence of the Lord
our God ; — when we enter into covenant with him ;
and after the engagement, when we come to ratify
it in the holy sacrament ; — we not only enter, but
we also pass into covenant, according to the idea

284 Covenant of God with the Israelites.

attached to the term : we pass between the parts of
the victim divided in sacrifice : we pass between the
body and blood of Christ divided from each other
to represent the Saviour's death. We then say,
" Lord ! I consent, if I should violate the stipulations
" of thy covenant, and if after the violation I do
** not recover by repentance, I consent, ihat thou
" shouldest treat me as thou hast treated thy own
" Son, m the garden of Gethsemane, and on Calvary.
** Lord ! I consent that thou shouldest shoot at me
" all the thunderbolts and arrows which were shot
" against him. I agree that thou shouldest unite
" against me all the calamities which were united
*' against hjm. And, as it implies a contradiction,
" that so weak a mortal as I, should sustain so tre^
" mendous a punishment, I agree, that the duration
^* of my punishment should compensate for the de-
" fects of its degree ; that I should suffer eternally
*' in the abyss of hell, the punishments I could not
" have borne in the limited duration of time."

Do not take this proposition for an hyperbole, or
a rhetorical figure. To enter into covenant with
God, is to accept the gospel precisely as it was deli-
vered by Jesus Christ, and to submit to all its stipu-
lations. This gospel expressly declares, that /orwi-
catorSy that liars, that drunkards, and the covetous,
shall not inherit the kingdom of God. On accepting
the gospel, we accept this clause. Therefore, on
accepting the gospel, we submit to be excluded the
kingdom of God, if we are either drunkards, or liars,
or covetous, or fornicators ; and if after the com-
mission of any of these crimes, we do not recover by

Covenant of God with the Israelites. 285

repentance. And what is submission to this clause,
if it is not to enter into the execration of oath, which
God requires of us, on the ratification of his cove-
nant ?

Ah ! my brethren, woe unto us should we pro-
nounce against ourselves so dreadful an oath, with-
out taking the precautions suggested by the gospel
to avert these awful consequences. Ah ! my bre-
thren, if we are not sincerely resolved to be faith-
ful to God, let us make a solemn vow before we
leave this temple, never to communicate, never to
approach the Lord's table.

What ! never approach his table ! never commu-
nicate ! Disdain to enter into the covenant which
God does not disdain to make with sinners ! What a
decision ! Great God, what an awful decision ! And
should this be the effect of my discourse ! Alas ! my
brethren, without this covenant, without this table,
without this oath, we are utterly lost ! It is true, we
shall not be punished as violators of vows we never
made : but we shall be punished as madmen ; who,
being actually in the abyss of perdition, reject the
Redeemer, whose hand is extended to draw us
thence. Let us seek that hand, let us enter into this
covenant with God.

The engagements, without which the covenant
cannot be confirmed, have, I grant, something aw-
fully solemn. The oath, the oath of execration
which God tenders, is, I further allow, very intimi-
dating. But what constitutes the fear, constitutes
also the delight and consolation. For what end does
God require these engagenients ? For what end does

286 Covenant of God with the Israelites.

he require this oath ? Because it is his pleasure, that
we should unite ourselves to him in the same close,
constant and indissoluble manner, as he unites him-
self to us.

Let us be sincere, and he will give us power to be
faithful. Let us ask his aid, and he will not with-
hold the s^race destined to lead us to this noble end.
Let us say to him, " Lord, I do enter into this oath
" of execration ; but I do it with trembling. Estab-
" lish my wavering soul ; confirm my feeble knees ;
" give me the victory ; make me more than conque-
"' ror in all the conflicts, by which tlie enemy of my
" salvation comes to separate me from thee. Pardon
" all the faults into which I may be drawn by hu-
" man frailty. Grant, if they should suspend the
" sentiments of fidelity I vow to thee, that they may
" never be able to eradicate them." These are the
prayers Avhich God loves, these are the prayers
which he hears. May he grant us to experience
them ! Amen.

SERMON IX.

The Seal of the Covenant.

(For the Day of Pentecost.)

2 Cor. I 21, 22.

He which stahlisheth us with you in Christ, and hath
anointed us, is God : who hath also sealed us, and
given us the earnest of the Spirit in our hearts.

How dislinguished soever this sabbath may be, it
affords a humiliating consideration to us. How glo-
rious soever the erent might be to the church, whose
anniversary we now celebrate, it cannot be recol-
lected, without deploring the difference between
what God once achieved for his saints, and what he
is doing at the present period. In the first Pentcr
cost, the heavens visibly opened to tlie brethren, but
our weak eyes are unable to pierce the vaults of this
church. The Holy Spirit then miraculously des-
cended with inspiration on those holy men, who
were designated to carry the light of the gospel
throughout the world ; but now, it is solely by the
efforts of meditation and study, that your preachers
communicate knowledge and exhortation. The earth
shook ; the most abstruse mysteries were explained ;
languages the least intelligible became instantane-
ously familiar ; the dead were raised to life ; Ana-

288 The Seal of the Covenant,

nias and Sapphira expired at the apostle's feet ; and
such a multitude of prodigies were then acliieved, in
order to give weight to the ministry of the first
preachers of the gospel, that no one among us can be
unacquainted with those extraordinary events. But
good wishes, prayers, entreaties, are all we can now
exert to insinuate into your hearts, and conciliate
your attention.

What then ! is the Holy Spirit, who once descend-
ed with so much lustre on tlje primitive Christians,
refused to us ? What then ! shall we have no parti-
cipation in the glory of that day ; shall we talk of
the prodigies seen by the infant church, solely to
excite regret at the darkness of the dispensation, in
which it has pleased God to give us birth. Away
with the thought ! The change is only in the exte-
rior aspect, not in the basis and substance of Christi-
anity : whatever essential endowments the Holy
Spirit once communicated to the primitive Chris-
tians, he now communicates to us. Hear the words
we have read, He which stahlisheih you with us, in
Christ, and hath anointed us, is God ; who hath also
sealed us, and given us the earnest of the Spirit in our
hearts. On these operations of the Holy Spirit in
the heart, we now purpose to treat, and on which
we shall make three kinds of observations.

I. It is designed to develope the manner in which
this operation is expressed in the words of my text.

II. To explain its nature, and prove its reality.

III. To trace the disposition of the man whore-
lards, and the man who furthers the operations of
the Holy Spirit.

The Seal of the Covenant. 289

This comprises the outlines of our discourse,

I. We sliall easily comprehend tlie manner in
which St. Pajjl expresses the operation of the Holy
Spirit, if we follow the subsequent rules,

1. Let us reduce (he metaphor to its 2;enuine im-
port. Si. Paul wished to prove the truth and cer-
tainly of the promises God had given the church by
his [uinistry : All the promises of God in him are
yea, and in him amen, 2 Cor. i. 20. These are He=
brew modes of speech. The Jews say, in order to
express the deceit of words, that there are men with
whom yes is no, and no is yes ; on the coiitrary. the
yea of a good man is yea, and nay is nay. H«-nce
the maxim of a celebrated Rabbin, " Let Ihe disci-
ples of the wise give and receive in fidelity and
truth, saying, yea, yea ; nay, nay," And it was in
alhision to this mode of speech, that our Saviour
gaid to his disciples. Let your yea be yea, and nay
he nay ; whatsoever is more than these comelh of evil.
Matt. V. 37.

St. Paul, to prove that the promises God has giv-
en us in his word, are yea and amen ; tliat is, sure
and certain, says, he has established them in a three-
fold manner; by the anointing, the seal, and the
earnest. These several terms express the same idea,
and mark the diversified operations of the Holy
Spirit, for the confirmation of the evangelical profu-
ises. However, if another will assert, that we are
to understand different operations by these three
let ns, I will not controvert his opinion. By the
unction, may be understood, the miraculous endow-
ment aiforded to the apostles, and to a vast number

TOL. vn, 37

290 The Seal of the Covenant.

of the primitive Christians, and the inferences en-
litfjhtened men would consequently draw in favour
of Christianity. It is a metaphor taken from the
oil poured by the special command of God, on the
head of persons selected for grand achievments, and
particularly on the head of kino;s and priests. It
implied that God had designated those men for dis-
tinguished offices, and communicated to them the
necessary endowments for the adequate discharge
of their duty. Under this idea, St. John represents
the gift of the Holy Spirit, granted to the whole
church : Ye have an unction from, the Holy One, and
ye know all things, I John, ii. 20.

By the seal, of which the apostle here says, God
hath scaled us, the sacraments may be understood.
The metaplior is derived from the usages of society
in affixing seals to covenants and treaties. Under
this design are tiie sacraments represented in the
Scriptures. The term is found applied to those ex-
terior institutions in the fourth chapter of St. Paul's
epistle to the Romans. It is there said, that Abra-
ham received the sign of circumcision, as a seal of the
righteousness of faith. By the institution of this
sign, to Abraham and his posterity, God distinguish-
ed tile .lews from every nation of the earth ; marked
them as his own, and blessed them with the fruils of
evangelical justification. This is ils true import,
provided the interior grace be associated with the
exterior sign ; I would say, sanctitication, or the
image of God ; purity being inculcated on us in
the Scriptures by the symbol of a seal. This, in
our opinion, is the import of that fine passage, so

The Seal of the Covencmt, 2191

distorted by the schoolmen ; The Joundation of God
standeth sure, having this seal, the Lord knoiveth them
that are his : let every one that nameth (or invoketb)
the name of Christ depart from iniquity, 2 Tim. ii. 19.
What is God's seal ? How does God know his own ?
Is it by the exterior badges of sacraments ? Is it by
the circumcision which is in the flesh / No, it is by
this more hallowed test, Let every one thai nameth
the name of Christ depart from iniquity.

In fine, by the earnest of the Spirit, we under-
stand those foretastes of heaven wliich God commu-
nicates to some of those he has designated to celes-
tial happiness. An earnest is a deposit of part of
the purchase-money for a bargain. St. Paul says,
and in the sense attached to the term, We that are
in this tabernacle do groan, being burthened : not that
we would he unclothed, hut clothed, that inortality
might be ssvallowcd up of life. Novj he that hath
wrought us for the selfsame thing is God ; who also
hath given unto us the earnest of the Spirit, 2 Con
V. 4, 5.

Whether, therefore, each of these terms, unction,
seal, earnest, express the same thing ; and I think it
could be proved, by several texts of Scripture, in
which tliey are promiscuously used ; — or, whether
they convey three distinct ideas ; — they all indicate
that God conlii ms to us the evangelical promises in
the way we have described.

This is the idea, my brethren, w^e should attach to
the metaphors in our text. In order to comprehend
the Scriptures, you sliould always recollect, that
they abound with these forms of speech. The sa-

292 The Seal of ike Covenant.

cred vviilers lived in a warm climate ; whose inliabi-
lantshad a natural vivacity of imagination, very dif-
ferent from us who reside in a colder rei,non, and
under a cloudy sky ; wlio have consequently a pe-
culiar gravity, and dulness of temperature. Seldom,
therefore, did the men of whom we have been speak-
ing, employ the simple style. They borrowed bold
figures; they magnitied objects ; they dfjlighted in
anipliiude and hyperbole. The Holy Spirit, em-
ploying the pen of the sacred authors, did not cliange,
but sanctify their temperature. It was his pleasure
Ihat they should speak in the language used in their
own time ; and avail themselves of those forms of
speech, without which they would neither have been
heard nor understood.

2. Let us reduce the metaphor to precision, and
the figure to truth. But, under a notion of reducing
it to truth, let us not enfeeble its force ; and, while
we woidd reject imaginary mysteries, let us not de-
stroy those which are real. This second caution is
requisite, in order to supercede the false gh)sses
which have been attached to I he text. Two of these
we ought particii'iirly to reject ; — the one on Ihe
"word ^jj}}!t; — the other on the words, seal, unclion^
and earnest, which we have endeavoured to explain.

Some divines liave asserted, tiiat the word Spiril,
ougl!t to be arranged in the class of metaphors de-
signed to express, not a person of tlie Godhead, but
3n action of Providence ; and tliat we should atlach
fhis sense to the term, not only in this text, but also
In ail those we adduce to prove, that there is a di-

The Seal of the CovenanL 293

vine person distinct from the Father and the Son,
called the Holy Spirit.

We have frequently, in this pulpit, avowed our
ignorance concerning the nature of the divine es-
sence, if I may be allowed the expression. We have
often declared, that we can determine nothing con-
cerning God, except what we are obliged to know
from the works he has created, and from the truths
he has revealed. We have more than once acknow-
ledged, that even those truths, which we trace from
reason and revelation, are as yet very imperfect ;
and that the design of the Scriptures, when speaking
of God, is less to reveal what he is, than the relation
in which he stands to us. Hence I conceive, that the
utmost moderation, and deference of judgment ; and,
if I may so speak, the utmost pyrrhonism, on this
subject, is all that reasonable men can expect from
the philosopher, and the divine.

When we find in the Scriptures, certain ideas of
the Godhead ; — ideas, which have not the slightest
dissonance to those afforded by his works ; — ideas,
moreover, clearly expressed, and repeated in a vari-
ety of places, we admit them without hesitation, and
condemn those, who, by a false notion concerning:
propriety of thought, and precision of argument, re-
fuse their assent. Now% it seems to me, that they fall
into this mistake, wlio refuse to acknowledge, in the
texts viie adduce, a declaration of a Divine Person.

I shall cite one single passage only from the six^
teenth chapter of the gospel by St. .Tohn ; When he,
the Spirit of truth is come, he ivill guide you into
all truth ; for he shall not speak of himself ; hit

294 The Seal of the Covenant.

nhatsocver he shall hear, that shall he speak ■ and
he nill show you things to come. He shall glorify me ;
jor he shall receive oj mine, and shew it unto yon. I
ask here, whether this propriety of thought, an J pre-
cision of argument, of which the persons we attack
make a profession, I had ahnost said a parade, ob-
struct their perception of three persons in the words
■we have read ? U so, can it ob?triict their perceiving
the Father, to whom all thini^s belono- ; the Son,
who participates in all things which belong to the Fa-
ther: the Holy Spirit, who receives those things,
and reveals them to the church? I ask again, wheth-
er this propriety of thought, and precision of argu-
ment, can understand an action of Providence, by
what is ascribed to the Holy Spirit ? And whether,
Avithout offering violence to the laws of language,
thev can substitute for the term spirit, the words ac-
tion and providence, and thus paraplirase the wliole
passage ; " I have yet many things to say unto you,
but ye cannot bear them now. Howbeit, when this
action of Providence is come, even this action of Pro-
vidence, it will guide you into all the truth ; for it
shall not speak of itself; but whatsoever it shall hear,
that shall it speak : for it shall receive of mine, and
shall show them unto you." We frankly confess, my
brethren, nothing but the reluctance we have to sub-
mit our notions to the decision of Supreme Wisdom
can excite an apprehension, that a distinct person is
not set forth in the words we have cited. And, when
it is once admitted, that the Holy Spirit sent to the
church is a divine person, can tliey, on comparing
the words of our text with those we have quoted, re-

The Seal of the Covenant, 295

sist the conviction, that (he same Spirit is intended
in both these passao;es ?

In the class of those, who, under a pretext of not
admitting imaginary mysteries, reject such as are re-
all we arrange those divines, who deny the agency
of this adorable person on the heart, in what the
apostle calls unction, seal, and earnest : those supralap-
sarian teachers, who suppose, that all the operation
of the Holy Spirit on the regenerate, consists in en-
abling them to preach ; that he does not afford them
the slightest interior aid, to surmount those difficul-
ties which naturally obstruct a compliance with the
grand design of preaching. The Scriptures assert,
in so many places, the inelficacy of preaching with-
out those aids, that no doubt can, in my opinion, be
admissable upon the subject. But if some divines
have degradecj|lhis brancli of Christian theology, by
an incautious defence, to them the blame attaches,
and not to those wlio have established it upon solid
proof. Those divines, who, by a mode of teaching
much more calculated to confound, than defend, or-
thodox opinions, have spoken of the unction of the
Spirit, as though it anniliilated the powers of nature,
and as though they iuade a jest ; — yes, a jest, of the
exhortations, promises, and thieatenings addressed to
us in the Scriptures : — Those divines, if there are
sucl), shall give an account to God for the discord
they have occasioned in the church, and even for
the heresies to which their mode of expounding tlie
Scriptures has given birth.

You, however, brethren, embrace no doctrines but
those explicitly revealed in tlie Scriptures; — you

296 The Seal of the Covenant

who admit the agency of the Holy Spirit on the
heart, iinsolicitous to define its nature — Yon, who
say with Jesus Clirist, the wind hlowelh where it listeih^
and thou hearest the sound thereof, but canst not tell
whence it comelh, and whither it goeth, John iii. 8. —
You, who especially admit, that the more conscious
we are of the want of grace, the more we should ex-
ert our natural gifts ; that, the more need we have
of interior aids, the more we should profit by exte-
rior assistance, by the books we have at hand, by
the favourable circumstances in which we may be
providentially placed, by the ministry which God has
graciously established among us ! Fear not to follow
those faitliful guides, and to adopt precautions so
wise ; under a pretext of reducing metaphors to pre-
cision, never enfeeble their force; and, under a plea
of not admitting imaginary mysteridi, never reject
the real. This was our second rule.

And here is the third. In addresses to society in
general, what belongs to each should be distinguish-
ed. St. Paul here addressed the whole church: but
the whole of its numerous members could not have
been in the same situation. Hence, one of the
greatest faults we commit in expounding the Scrip-
tures, and especially in expounding texts which
treat of the agency of the Spirit, is, the neglecting
lo distinguish what we had designed. This is one
cause of the little fruit produced by sermons. We
address a church, whose religious attainments are
very unequal. Some are scarcely initiated into
icnowledge and virtue; others approach perfection;
and some hold a iuiddle rank between the two. V^e

The Seat of the Covenant 29T

address to this congregation certain general discours-
es, which cannot apply with equal force to all ; it be-
longs to each of our hearers, to examine how far
each argument has reference to his case.

Applying now to the words of our text the gene-
ral maxim we have laid down ; you will recollect the
ideas we have attached to the terms used by the apos-
tle, to express the agency of the Holy Spirit on the
heart. We have said that these terms, unction, seal,
earnest, excite three ideas. And we can never un-
derstand those Scriptures, which speak of the ope-
rations of the Holy Spirit, unless those three effects
of the divine agency are distinguished. Every
Christian has not been confirmed by the Spirit of
God in all those various ways. All have not receiv-
ed the threefold unction, the threefold seal, the
threefold earnest. To some, the holy Spirit has con-
firmed the first, availing hirnself of their ministry
for the achievement of miracles, or by causing them
to feel that a religion, in favour of which so many
prodigies had been achieved, could not be false»
To others, the second confirmation was added to
the first ; at the moment he carried conviction to the
mind, he sanctified the heart. With regard to oth-
ers, he communicated more ; not only persuading
them that a religion, which promises celestial felici-
ty, is true ; not only enabling to conform to the con-
ditions on which this felicity is promised, but he also
gave them foretastes here below.

II. and III. I could better explain my sentiments,
did I dare engage in discussing the second part of
my subject, to illustrate the nature, and prove the

VOL. VII. 38

298 The Seal of the Covenant.

reality of Ihe Spirit's afjency on the heart. But
how can I attempt the discussion of so vast a sub-
ject in one discourse, when so many considerations
restrict me to brevity ? We shall, therefore, speak
of the nature and reality of the Spirit's as;ency on
the heart, so far only as this is necessary to furnish
matter for our third head, on which we are now en-
tering; and which is designed to trace the disposi-
tions that favour, and such as retard, the operations
of the Spirit : a most important discussion, which
will develope the causes of the anniversary of Pen-
tecost being unavailing in the church, and point out
the dispositions for its wortliy celebration.

What we shall advance on this subject, is founded
on a maxim, to which I solicit your peculiar atten-
tion ; namely, that every motion of the Spirit on
the heart of good men, requires correspondent co-
operation ; without which his agency would be un-
availing. The refusal to co-operate is called in
Scripture, quenching — grieving — resisting — and do-
ing despite to the Spirit. Now, according to the
style of St. Paul, this quenching— grieving — resist-
ing— -and doing despite to the Holy Spirit, is to ren-
der his operation unavailing.

Adequately to comprehend this maxim, and at the
Same time to avoid a mistaken theology, and a cor
rupt morality, concerning the agency of the Spirit,
make the following reflection : that the Holy Spirit
may perhaps be considered in one of these three
respects ; either as the omnipotent God ; or as a wise
lawgiver ; or as a wise lawgiver and the omnipotent
God, in the same character. Hence the man on

The Seal of the Covenant. 299

whom he worlds, may perhaps be considered, either
as a physical, or a moral being ; or as a being in
whom both these qualities associate. To consider
the Holy Spirit in the work of regeneration as the
omnipotent God, and the man for whose conversion
he exerts his agency, as a being pmely physical : and
to affirm that the Holy Spirit acts solely by irresist-
ible influence, man being simply passive, is, in our
opinion, a morality extremely corrupt. To consi-
der the Holy Spirit simply as a lawgiver, and man
merely as a moral being, capable of vice and virtue ;
and to affirm, tijat the Holy Spirit only proposes his
precepts, and tliat man obeys them, unassisted by
the divine energy attendant on their promulgation,
is to propagate a theology equally erroneous. But,
to consider the Holy Spirit as the omnipotent God,
and legislator in the same character, and man as a
being both moral and physical, is to harmonize the
laws moral and divine, and to avoid, on a subject so
exceedingly controverted, the two equally danger-
ous rocks, against which so many divines have cast
themselves away.

The adoption of this last system, (which is here the
wisest choice,) implies an acknowledgment, that there
are dispositions in man which retard, and dispositions
which cherish, the successful agency of God on the
heart. What are these ? They regard the three
ways, in which we said the Holy Spirit confirms to
the soul the promises oi immortalily and life. These
he contirms, first, by the persuasion he affords, con-
cerning the truth of the gospel ; causing it to spring
up in the heart on review of the miracles performed

300 The Seal of the Covenant,

by the first Christians. Secondly, he confirms them
by the inward work of sanctification. Thirdly, he
confirms them by foretastes of celestial delight, com-
municated to some Christians even here below.
Each of these points we shall resume in its order.

First, the ^ift of miracles was a seal, which God
affixed to the ministry of the first heralds of the gos-
pel. Miracles are called seals : such is the import
of those distinguished words of Christ ; Labour not
jor the meal that perisheth ; but for that meat which
endurelh unto eternal life, which the Son of man shall
give unto you, for him hath the Father sealedy
John vi. 27. The seal which distinguished Jesus
Christ, was the gift of miracles he had received of
God, to demonstrate the divine authority of his mis-
sion : so he himself affirmed to the multitudes : The
works which the Father hath given me to finish, the
same works that I do, bear witness that the Father hath
sent me, John v. 36,

The inference, with regard to the Lord, is of equal
force with regard to the disciples. The miracqlous
endowments, granted to them, sanctioned their mis-
sion ; as the mission of the master was sanctioned by
the miraculous powers with which it was accompa-
nied. What seal morp august could have been af-
fixed to it ? What demonstrations more conclusive
can we ask of a religion which announces them to
us, than all these miracles which God performed
for its confirmation ? Could the Diety have commu-
nicated his omnipotence to impostors ? Could he
even have wished to lead mankind into mistake ?

The Seal of the Covenant. 301

Could he have allowed heaven and earth, the sea
and land to be shaken for the sanction of lies?

As there are dispositions which retard the agency
of the Spirit, who comes to impress the heart with
truth, so there are others which favour and cherish
his work. With regard to those which retard, I
would not only include infidelity of heart, whose
principle is malice ; I would not only include here
those eccentric men, who resist the most palpable
proofs, and evident demonstrations, and think they
have answered every argument by saying, " It is not
true. I doubt, I deny." — Men that seem to have
made a model of the Pharisees, who, when unable
to deny the miracles of Christ, and to elude their
force, ascribed them to the devil. This is a fault
so notorious, as to supersede the necessity of argu-
ment. But I would also convince you Christians,
that the neglect of studying the history of the mir-
acles we celebrate to-day, is an awful source of sub-
version to the agency we are discussing. Corres-
pond, by serious attention and profound recollec-
tion, to the efforts of the Holy Spirit in demonstra-
ting the truth of your religion. On festivals of this
kind, a Christian should recollect and digest, if I
may so speak, the distinguished proofs which God
gave of the truth of Christianity on the day, whose
anniversary we now celebrate. He should say to
himself;

" I wish to know, whether advantage be taken of
my simplicity, or whether I am addressed as a ra-
tional being ; when I am told, that the first heralds

302 The Seal of the Covenant

of the gospel performed the miracles, attributed to
their agency.

" I wish to know, whether the miracles of the
apostles have been narrated, (Acts ii.) and inquire
whether tliose holy men have named the place, the
time, the witnesses, and circumstances of the mir-
acles: whether it be true that those miracles were
performed in the most public places, amid tlie great-
est concourses of people, in presence of Persians,
of Medes, of Parthians, of Elamites, of dwellers in
Mesopotamia, in Judea, in Cappadocia, in Lybia;
among Cretes, Arabs, and Jews.

" I wish to know, in what way these miracles were
foretold ; whether it be true, that these were the
characteristics of evangelical preachers, which the
prophets had traced so many ages before the evan-
o-elical period ; and whether we may not give an-
other interpretation to these distinguished predic-
tions : Yet once it is a little while, and I will shake the
heavens, and the earth, and the sea, and the dry land.
And I iiill shake all nations and the desire of all na-
tions shall come, Hag. ii. 5, 6. / will pour out my
Spirit upon all Jiesh : and your sons and your daugh-
ters shall prophesy. Your old men shall dream dreams,
your young men shall sec visions. And I will shew
wonders in the heavens, and in the earth, blood, and
fire, and pillars of smoke, Joel ii. 28 — 30.

" I wish to know, how these miracles were receive
ed ; whether it be true, that the multitudes, the myr-
iads of proselytes, who had it in their power to in-
vestigate the authenticity of the facts, sacrificed
Ibeir ease, their reputation, their fortune, their life.

The Seal of the Covenant. 303

and every comfort which martyrs and confessors
have been accustomed to sacrifice : I wish to know,
whether the primitive Christians made these sacrifi-
ces on embracing a religion chiefly founded on a
belief of miracles.

*' I wish to know% in what way these miracles were
opposed ; whether it be true, that there is this dis-
tinguished difference between the way in which
these facts were attacked in the first centuries, and
in the present. Whether it be true, that instead of
saying, as our infidels assert, that these facts are
fabulous, the Celsuses, the Porphyrys, the Zosimu-
ses, who lived in the ages in which these facts were
recent, took other methods to evade their force ; at-
tributing them to the powers of magic, or confound-
ing them with otlier pretended miracles."

This is the study to which we should proceed: woe
be to us if we regard it as a tedious task, and ex-
cuse ourselves on inconsiderable pretexts ! Is there
any thing on earth, which should interest us more
than those important truths, announced by the apos-
tles ; and especially those magnificent promises,
they have delivered in the name of God ? Mortal as
we all are, merely appearing on the stage of life,
most of us having already run the greater part of
our course, called every moment to enter into the in-
visible world, destined there to destruction, or eter-
nal existence ; is there a question more interesting
than this ? " Is it for destruction, or eternal existence,
I am designated by my Maker ? Are the notions I
entertain of immortality ; of pleasures for evermore
at God's right hand; of fulness of joy aioundhis

304 Th€ Seal of the Covenant

throne; of intimate intercourse with the adorable
Being -, of society with angels, with archangels, with
cherubiin and seraphims ; for ages, millions of ages,
an eternity with the blessed God, are the notions I en-
tertain, realities, or chimeras ?" No, my brethren,
neither in a council of war, nor legislative assembly,
nor philosophical society, never were questions more
important discussed. A rational man should have
nothing more at heart than their elucidation. No-
thing whatever should afford him greater satisfac-
tion, than when engaged in researches of this na-
ture, he discovers some additional evidence of im-
mortality ; and when he finds stated, with superior
arguments, the demonstrations we have of the Holy
Spirit's descent upon the apostles, the anniversary of
which we now celebrate.

2. If there are dispositions which retard, and che-
rish, the first agency of the Holy Spirit on the heart ;
there are also dispositions which retard and cherish
the second. The Hol}"^ Spirit, we have said in the
second place, confirms to us the promises of the gos-
pel, by communicating the grace of sanctification.
What success can be expected from his gracious ef-
forts to purify the heart, while you oppose the
works ? Why have those gracious efforts hitherto
produced with regard to most of you, so little effect ?
Because you still oppose. Desirous to make you
conscious of the worth of holiness, the Holy Spirit
addresses you for that purpose in the most pointed
sermons. In proportion as the preacher addresses
the ear, the Holy Spirit inwardly addresses the heart,
alarming it by that declaration, Thennckan shall not

The Seal of the Coven mt. 305

Inheril the Mngdom of God, 1 Cor. vi. 10. But you
have opposed bis gracious work ; you have aban-
doned the heart to irregular affection; you have
pursued objects calculated to inflame concupiscence,
or enkindle it with additional vigour.

The Holy Spirit, desirous to humble the heart*
exhibits the most mortifying portraits of your weak-
Bess, your ignorance, your dissipation, your indi-
gence, your mortality and coiruption — a train of
humiliating considerations in which your own char-
acter may be recognized. But you have opposed
his work ; you have swelled your mind with every
idea calculated to give plausibility to the sophisms of
vanity; you have flattered yourselves with your
birth, your titles, your dignities, your affected litera-
ture, and imaginary virtues. Improve this thought,
my brethren, confess your follies ; yield to the ope-
rations of grace, which would reclaim you from the
sins of the age, and make you partakers of the divine
purity, in order to a participation of the Divine feli-
city. Practice those virtues which the apostles so
strongly enforced in their sermons, which they so
highly exemplified in their lives, and so powerfully
pressed in their writings.

Above all, my brethren, let us follow the emotions
of that virtue which is the true test, by which the
Lord knoweth his own people ; I mean charity ;
such are the words of Christ, which we cannot too at-
tentively regard ; This is my commandment that ye
love one another, John xv. 12. When I speak of
charity, I would not only prompt you to share your
superfluities with the indigent, and to do good offices

VOL. VIL 39

306 llie Seal of the Covenant.

for your nei£;bbouis. But a man, who, when celebrat-
ino" the anniversary of a day in which God's love was
so abundantly shed upon the church, in which the
Christians became united by ties so tender, feels re-
luctance to afford these slight marks of the love we
describe ,- — a man who, wrapt up in his own sufficien-
cy, and in the ideas he forms of his own grandeur,
sees nothing worthy of himself in the religion God
has prescribed ; would, however, converse with his
Maker, and receive his benefits, but who shuts his
door against his neighbours, abandons them in their
poverty, trouble and obscurity ; — such a man, far
from being a Christian, has not even a notion of
Christianity. At the moment he congratulates him-
self with being distinguished from the rest of man-
kind by the seal of God, he has only the seal of the
devil,— inflexibility and pride.

On these days, I would, my brethren, require con-
cerning charity, marks more noble, and tests more in-
fallible, than alms and good offices : I would animate
you with tlie laudable ambition of carrying charity
as far as it was carried by Jesus Christ. To express
myself in the language of Scripture, I would animate
you to love your neighbor as Jesus Christ has loved
you. In what way has Jesus Christ loved you ?
What was the grand object of his love to man ? It
was salvation. So also should the salvation of your
neighbours be the object of your love. Be penetrat-
ed with the wretchedness of people without hope,
without God in the world, Eph. ii. 12. Avail your-
selves of the prosperity of your navigation and com-
rflercej to send the gospel into distric ts, where crea-

The Seal of the Covenant, 307

tures made in the image of God, know not him that
made them, but live in the grossest darkness of the
pagan world*

Be likewise impressed with the wretchedness of
those, who, amid the light of the gospel, have their
eyes so veiled as to exclude its lustre. Employ for
the great work of reformation, not gibbets and tor-
tures, not fire and faggot, but persuasion, instruc-
tion, and every means best calculated for causing
the truth to be known and esteemed.

Be touched with the miseries of people educated
in our own communion, and who believe what we
believe ; but who, through the fear of man, through
worldly-mindedness, and astonishing hardness of
heart, are obstructed from following the light. Ad-
dress to them the closest exhortations. Offer them
a participation of your abundance. Endeavour to
move them towards the interests of their children.
Pray for them; pray for the peace of Jerusalem;
pray that God would raise the ruins of our temples;
that he would gather the many scattered flocks ;
pray him to re-invigorate the Christian blood in
these veins, which seems destitute of heat ami cir-
culation. Pray him, my fellow-countrymen, that
he would have pity on }our country, in which one
prejudice succeeds anotiier. Be afflicted with the
atiiiction ot Joseph, be mindful of your native
land.

3. We have said lastly, that the Holy Spirit con-
firms the promises of celestial felicity, by a commu-
nication of its foretastes here below to highly-fa-
Toured soyls. On this subject, J seem suspended

308 The Seal of the Covenant.

between the fear of giving countenance to enthu-
siasm, and of suppressing one of the most consola-
tory trutlis of the Christian religion. It is, howev-
er, a fact, that there are highly-favoured souls, to
whom tiie Holy Spirit confirms the promises of ce-
lestial happiness, by a communication of its fore-
tastes here on earth.

By foretastes of celestial happiness, I mean the
impression made on the mind of a Christian, of the
sincerest piety, by this consolatory thought ; " My
soul is immortal : death, which seems to terminate,
only changes the mode of my existence : my body
also shall participate of eternal li^e; the dust shall
be re-animated, and its scattered particles collected
into a glorious form."

By foretastes of celestial happiness, I mean, the
unshaken confidence a Christian feels, even when
assailed with doubts, — when oppressed with deep
affliction, — and surrounded with the veil of death,
which conceals the objects of his hope : this assu-
rance enables him to say, I know in ivhom I have be-
lieved, and I am persuaded he is able to keep thai which
I have conirniited unto him against that day, 2 Tim. i.
12. 1 knoiv that my Rcdtemer livethy and that he
shall stand at the latter day upon the earth. And
though after my skin worms destroy this body, yet in
my Jlesh shall 1 see God, .Tob xix. 25, 26. O God!
though thou slay me, yet will I trust in thee. Though
I walk through the valley of the shadow of death, I
nill /ear no evil, Psa. xxiii. 4. / have set the Lord
always before me ; because he is on my right handy I
shall not be moved, Psa. xvi. 8.

The Seal of the Covenant 309

By foretastes of celestial happiness, I mean, the
delights of glorified saints in heaven, which some
find while dwelling on earth : when, far from the
multitude, secluded from care, and conversing with
the blessed God, they can express themselves in
these words. Mi/ soul is satisfied ivilh marrow and
fatness, when I remember thee upon my bed, and medi-
tate upon thee in the night-watches, Psa. Ixiii. 5, 6.
Our conversation is in heaven, Phil. iii. 20.

By foretastes of celestial happiness, I mean, the
impatience which some of the failhful feel, to ter-
minate a life of calamities and imperfections ; and
the satisfaction they receive every evening, on re-
flecting that another day of their pilgrimage is pas-
sed ; that they are one step nearer to eternity. In
this tabernacle we groan earnestly, desiring to be
clothed upon with our house which is from heaven^
2 Cor. V. 2. My desire is to depart, and to be with
Christ, Phil. i. 28. Why is his chariot so long in
coming? Why do his coursers proceed so slow?
When shcdl I comc^ and appear before God, Psalms
xl. 2.

My brethren, in what language have I been
speaking? How few understand it? To how many
does it seem an unknown tongue ? But we have to
blame ourselves alone if we are not anointed in tliis
way, and sealed by the Holy Ghost; and if we do
not participate in these foretastes of eternity, which
are the genuine earnests of heaven. But ah ! our
taste is spoiled in the world. We have contracted
the low habits of seeking happiness solely in the re-

310 The Seal of the Covenant

creations of the age. Most, even of those who con-
form to the precepts of piety, do it by constraint.
We obey God, merely because he is (iod. We feel
not the unutterable sweetness in these appellations
of Father, Friend, and Benefactor, under which he
is revealed by religion. We do not conceive that
his sole object, with regard to man, is to make him
happy. But the world, — the world, — is the object
Avhich attracts the heart, and the heart of the best
amongst us.

Let us then love the world, seeing it has pleased
God to unite us to it by ties so tender. Let us en-
deavour to advance our families, to add a little lus-
tre to our name, and some consistency to what is
denominated, fortune. But O! after all, let us re-
gard these things in their true light. Let us recol-
lect that, upon earth, man can only have transient
happiness. My fortune is not essential to my feli-
city ; the lustre of my name is not essential to
my felicity ; the establishment of my family is not
essential to my felicity: and, since none of these
things are essential to my happiness, the great God,
the Being supremely gracious, has, without the
least violation of his goodness, left them in the un-
certainty and vicissitude of all sublunary bliss. But
my salvation, my salvation, is far above the vicissi-
tudes of life. The mountains shall depart, and the
hills be moved; but my kindness shall not depart from
thee, neither shall the covenant of my peace be remov-
ed, Isa. liv. 10. Jjift up your eyes to the heavens,
and look upon the earth beneath : for the heavens shall

The Seal of the Covenant. aU

vanish away like smoke, and the earth shall wax old
like a garment j but my salvation shall be for ever,
and my righteousness shall not be abolished, Isa. li. 6.
May God Indulge our hope, aad crown it with suc^
oess. Amen.

SERa

The Family of Jesus Christ,

Matthew xii. 46 — 50.

While he yet talked to the people, behold his mother^
and his brethren stood irithout, desiring to speak
pjith him. Then one said unto him, behold, thy
niolhir, and t!:f/ brethren stand without, desiring
to speak with thee. But he answered and said unto
him that told him. Who is my mother ? and who
are my brethren ? And he stretched forth his hand
toward, his disciples, and said, Behold my moiher,
and my brethren. For whosoever .".hall do the will
of my Father which is in heaven^) the same is my
brother, and sister, and mother.

He said unto his father and to his mother, I have
not seen him ; neither did he acknowledge his brethren^
nor know his own children, Deut. xxxiii. 9* So Mo-
ses said of the tribe of Levi. Was it to reproacii,
or applaud? Following the first impression of this
sentence, it contains undoubtedly a sharp rebuke^
and a deep reproach. In what more unfavoura-
ble light could we view the Levites? What be-
came of their natural aflfection, on disowning the
persons to whom they were united by ties so tender,

VOL, VII, 40

314 The Family of Jesus Chris I .

or plung'no; their weapons in the breasts of those
who jjave them birth?

But raisins; the mind superior to flesh and blood,
if you consider the words as connected with the oc-
casion to which they refer, you will find an illustri-
ous character of those ministers of the living God;
and one of the finest panegyrics which mortals ever
received.

Nature and religion, it is admitted, require us to
love our neighbour, especially the members of our
families, as ourselves; and if we may so speak, as
our own substance. But if it be a duty to love our
neighbour, it is not less admissible, that we ought
to love God jviih all our heart, ni/k all our soul, aud
rvilh all our mind. In fact, we ought to love God
alone. Further, our love to him ought to be the
centre of every other love: when tiie latter is at va-
riance with the former, God must have the prefe-
rence; when we can no longer love father and mo-
ther, without ceasing to love God, our duty is deter-
mined ; we must cease to love our parents, that our
love may return to its centre. Tliese were the dis-
positions of the Levites. Obedient children, affec-
tionate brethren, they rendered to the persons to
whom God had united then), every duty required
by so close a connexion. But, when tliose persons
revolted against God, when they paid supreme de-
votion to an ox that eateth grass, as the Psalmist says;
when the Levites received tliis commandment from
God, their Lawgiver and Supreme; Fut every 7v an
his snord by his side, and go in and out from gate to
gate throughout the camp, and slay every man his bro-

The Family of Jesus Christ. 315

tJter; and every man his companion, and every man
his ncig'hhour, Exod. xxxii. 27. Then the Levites
knew neither brother, nor friend, nor kinsman. By
this illustrious zeal they acquired the encomium, He
said to his father and his mother, I have not seen
them ; and to his brethren, and his children, I have
not known them.

My brethren, if we must break the closest ties
with those who dissolve the bonds of union with
God, we ought to form the most intimate connexion
with those who are joined to him by the sincerest
piety. The degree of attachment they have for
God should proportion the degree of attachment
we have for them. Of this disposition you have, in
the words of my text, a model the most worthy of
imitation. One apprized Jesus Christ, that his mo-
ther and brethren requested to speak with him.
Who is my mother 1 And who are my brethren ? replied
he ; And stretching forth his hand towards his disci-
ples, he said, Behold my mother, and my brethren, for
whosoever shall do the will of my Father which is in hea-
ven, the same is my brotfier, and sister, and mother.

The nobility of this world, those men of wiiom
the Holy Spirit somewhere says. Men of high de-
gree are a lie, have by this consideration been ac-
customed to enhance the dignity of their descent.
Titles, and dignities, say they, may be purchased
with money, obtained by favour, or acquired by
distinguished actions; but real nobility cannot be
bought, it is transmitted by an illustrious succession
of ancestors, which monarchs are unable to confer.
Christian ! obscure mortal ! oflscouring of the world '

316 The Family of Jesus Christ

dust and ashes of the earth, whose father was ay
Amorite, and whose mother w^as a Hittite, the
source of true nobility is opened to thee ; it is thy
exclusive prerogative, (and may the thought animate
with holy ambition every one in this assembly !) it
is thy exclusive prerogative to be admitted into the
family of the blessed God. Take his moral perfec-
tions for thy model; and thou shalt have his glory
for thy reward. To thee Jesus Christ will extend
his hand ; to thee he will say, here is my brother,
and mother, and sister.

The Holy Spirit presents a double object in the
^'ords of my text.

I, The family of Jesus Christ according to the
flesh,

II. The family of Jesus Christ according to the
Spirit, One said, thy mother, and thy brethren, de-
sire to speak with thee. Here is the family of .Tesus
Christ according to the flesh. fVho is my mother ?
and who are my brethren ? Whosoever shall do the will
of my Father which is in heaven, the same is my bro-
ihexs and sister, and mother. Here is the family of
Jesus Ciirist according to tlie Spirit, Both these ob-
jects must be kept in view.

L The idea which our Divine Master has given
lus of tliis first family, will supersede our minuter
jgfforts to trace its origin. It is obvious froai what
jie has said, tliat our chief attention should be to
lleyelope the character of those who belong to his
family, according to tlie Spirit, rather than to trace
thQse who belong to him according to the desh,
ffhateyer ihereiore concerns this divine Saviour,

The Familij of Jesus Christ. 3lf

claims, thoiiojh not equal, at least, some decrree of
attention. For we find in our researches concerning
the family of Jesus Christ, according to the flesh,
proofs of his being the true Messiah, and conse-
quently information which contributes to the con-
firmation of our faith.

There is no difficulty in determining concerning
the identity of the person, called in my text, the
mother of Jesus. Tlie expression ought to be lite-
rally understood; it designates that holy woman,
whose happiness all ages must magnify, she, by pe-
culiar privilege, being chosen of God to be over-
shadowed by the Highest, to bear in her sacred womb,
and bring into the svorld, the Saviour of men. She
is called Mary, she was of the tribe of Judah, and
of the family of David. This is nearly all we know
of her; and this is nearly all we ought to know,
in order to recognise in our Jesus, one characterise
tic of the true Messiah, who, according to early
predictions, was to descend of this tribe, and of
this family.

It is true that Celsus, Porphyry, Julian, those ex-
ecrable men, distinguished by their hatred of Chris-
tianity, have disputed even this: at least, they have
defied us to prove it. They have insinuated, that
there are so many contrarieties in the genealogies of
St. Luke, and St. Matthew, concerning the ances-
tors of our .Tesus, as to leave the pretensions of his
descent from David, and Judah, uncertain. It is
to be regretted, that the manner in which some di-
vines, and divines of distinguished name, have re-
plied to this objection, has, in fact, given it weight.

318 The Family of Jesus Christ.

and seemed (lie last eflforts of a desperate cause, ra-
ther than a salisfactory solution.

Is it a solution of this difficulty ? is it a proof that
Jesus descended from the family of David, as had
"been predicted, to say that the evani^elists insert the
genealogy of Joseph, and omit that of Mary, Jesus
Christ beino; reputed the son of a carpenter, and hav-
ing been probably adopted by him, was invested
with all his rights, the genealogy of the reputed fa-
ther, and the adopted son, being accounted the same,
thouffh of different extraction ? Would not this have
been the way to tiatter a lie, not to establish a truth ?
Did the prophets merely say, that the Messiah was
the reputed son of a man descended from David's
line ? Did they not say in a manner the most clear
and explicit in the world, that he was lineally de-
scended from that family ? — Is it a solution of the
difficulty, to say that Mary was heiress of her house,
that the heiresses were obliged by the law, to marry
in their own tribe ; and that giving the genealogy of
Joseph, was giving tl)e genealogy of Mary, to wiiom
he was betrcthed ? Is it not rather a supposition of
the point in dispute ? And what record have we left
of Mary's family sufficiently autlientic to prove it?

Is it a solution of the difficulty to say, that St.
Matthew gives the genealogy of Christ, considered
as a King, and St. Luke the genealogy of Christ,
considered as a priest ; that the one gives the genea-
logy of Mary, whom they pretend was of the tribe
of Levi, which establishes the right of Christ to the
Higli-priesthood ; the other gives the genealogy of
Joseph, descended from David's family, which es-

The Family of JeSus Christ. 319

lablislies his right to the kingdom? Is not this oppo-
sing the words of St. Paul with a bold front ? If per-
fection were hy the Levitical priesthood^ what further
need was there that another priest shonld rise ajter the
order of Melchisedec, and not to he called after the or-
der of Aaron. For he of whom these things are spo-
ken, pertaindh to another tribe, of which no man gave
attendance at the altar ; for it is evident that our Lord
spransi; out of Juda ; of which Moses spake nothing

concerning the priesthood after the similitude

of Melchisedec there ariseth another priest, who is
made, not after the lam of earned commandments, but
ajter the power of an endless life, Heb. vii. 11 — IG,
These are the words of our apostle.

Without augmenting the catalogue of mistaken
solutions of this difficulty, we shall attend to tliat
which seems the only true one. It is tliis : St. ]\Iat-
thew gives the genealogy of .Joseph, the reputed fa-
ther of Jesus Christ, and he is so called in the se-
cond chapter, and forty-eighth verse, of St. Luke.
And it is very important, that posterity should know
the family of the illustrious personage ; to wliose
superintendance Providence had committed the Mes-
siah in early life.

St. Luke gives the genealogy of i\Iary, to identi-
fy that .fesus Christ had the essential characteristic
of the Messiah, by his descent froui David's family.
It was also yery important for posterity to know that
he descended from David ; that he had a right to
the throne, not only as being the reputed son of one
of his offspring, who couk! confer it by ado;><ion ;
but also that being conceived by the Holy Ghost,

320 The Family of Jesus Christ.

and having; for his mother a woman descended from
David, accordino; lo the flesh, he himself descended
from him, as much as it is possible for a being to de-
scend, introduced so supernaturally into the world.

According to what has been advanced, it may be
objected, that there is no mention made of Mary in
the latter genealogy, more than in the former, that
both concern Joseph alone; that St. Luke, whom
Ave presume to have given the genealogy of Mary,
closes his catalogue with the name of Joseph, as
well as St. Matthew, whom we allow to have given
the genealogy of Mary's husband.

But tliis objection can strike those only, who are
unacquainted with the method uniformly adopted
by the Jews in giving the genealogy of married wo-
men. They substituted the name of the husband
for that of ihe wife, considering a man's son-in-law
as his own offspring. According to this usage, which
I Cf)uld support by numerous authorities; tliese
words of St. Luke, Jesus began to be about thirty
years of age, being, as was supposed, ihe son of Jo-
seph, which was the Son of Heli : amount to this, Je-
sus began to be about thirty years of age, being, as
was supposed, the son of Joseph, which was the son-'m~
law oj Heli, having betrotlied his daugliter Mary.
This is sufficient on the genealogy of Mary.

But who are those called by the evangelist, breth-
ren of Christ ? One said unto him, and these are the
words of my text. Behold thy mother, and thy breth-
ren, stand without, desiring to speak with thee.

The opinion v.hich lias had the fewest partizans,
and fewer still it merits, (nor should we notice it

The Family of Jesus Christ. 321

here, were it not to introduce a general remark,
that there never was an opinion, how extravagant
soever, but it found supporters among the learned,)
the opinion, I say, is that of some of the ancients:
they have ventured to affirm, that the persons cal-
led in my text, the brethren of Christ, were sons of
the holy virgin, by a former husband. To name
this opinion is sufficient for its refutation.

The conjecture of some critics, though less extrav-
agant, is equally far from truth : they presume, that
the brelliren of Christ were sons of Joseph: a sin-
gle remark will supersede this notion. Four per-
sons are called the breti.ren of Christ, as appears
from Matt. xiii. 51, ; it is there said, that his ac-
quaintance, the people of Nazareth, talked of him
in this way : Whence hath this man this wisdom^ and
these mighti) works ! Is not this the carpenter s son ?
Is not his mother called Mary ? and his brethren^
James, and Joscs, and Simon, and Judas ? This
James is unquestionably the same who is called the
less. Now it is indisputable that he was the son of
Mary, who was living at our Saviour's death : she
was sister to the holy virgin, and stood with her at
the foot of the cross during the crucifixion. Hence,
if James were the son of Joseph, he must have been
betrothed to the holy virgin, while married to her
sister, who w^as living when he contracted his second
marriage, which is insupportable.

Let us, therefore, follow here the general course
of interpreters. The name of brethren, is not al-
ways used in ti.e strictest sense by the sacred au-
thors. It is not peculiarly applied to those who

VOL. vir. 41

322 The Familij of Jesus Christ.

have Ihe same father and the same motlier: it fre-
quently refers to the relatives less connected. In
this sense we use it here. Mary, the wife of Cleo-
phas, was sister to the holy viroin; and the term sis-
ter the evangelists apply in the closest sense. She
had four sons, above named, and they are called the
brethren of Christ, because they were his cousins
german. She had two daughters, who, for the same
reasons, are called his sisters. If this hypothesis be
attended with some difficulties, this is not the place
for their removal.

It was a most glorious consideration to the holy
virgin, to James, to Judas, to .loses, to Simon, and
to their sister, to be so nearly related to Jesus Christ
in the flesh. How honourable to say, this man,
whose sermons are so sublime, — this man, whose
voice inverts tiie laws of nature, — this man, whom
winds, seas, and elements obey, — is my brother, is
WW son ! So the vvoman exclaimed, after hearins: him
so conclusively refute the artful interrogations of his
enemies, Blessed is the womb that hare thee, and the
paps ivhich thou hast sucked. But how supeiior are
the ties, which unite the family of Jesus Christ ac-
cording to the Spirit, to those which unite them ac-
cording to the flesh ! So he said to the woman above
named. Yea, reither Messed arc they that hear the
7Vord of God and keep it, Luke xi. 27, 2ii. In my
text, when apprised that his most intimate relations,
in the llesli, desired an audience, he acknowledged
none to be of his family but the spiritually noble.
Behold thy mother, and thy brethren, said one, stand
withoxdj desiring to speak with thee. Who is my mo-

The Fiwiili/ of Jems Christ. 323

Iher ? and who ore my brethren ? replied lie, and he
stretched forth his hand towards his disciples, and said,
behold my mother, and my brethren. For whosoever
shall do the will of my Father which is in heaven, the
same is my brother, and sister, and mother. This we
filial 1 proceed to illustrate in the second part of our
discourse.

II. Our Saviour did not, in lliese words, desif^n to
exclude from his spiritual fiimily all those who be-
loncred to his family in the flesh. Who can enter-
tain any doubt but that the holy virgin, who beloni^-
ed to the latter, did not also belonoj to the former ?
Who ever carried to greater perfection than this holy
woman, piety, humility, obedience to the divine
precepts, and every other virtue which has distin-
guished saints of the highest order ?

The Scriptures afford also various examples of
the love of Mary, the wife of Cleophas, to Jesus
Christ. She followed him to Jerusalem when he
went up to consummate the grand sacrifice, for which
he came into the world ; she stood at the foot of the
cross with the holy virgin, when he actually offered
up himself; she went to water his tomb with her
tears, when apprized of his resurrection.

As to those whom the evangelist calls the breth-
ren of Christ, I confess, that to him they were not
equally devoted. St. John affirms expressly, that
his brethren did not believe in him, John vii. 5. But
whether we may take this assertion in a more extend-
ed pense than in the text : or whether St. John spake
of the early period of our Saviour's ministry ; cer-
tain it U, that among the four persons, here called

324 The Family of Jesus Christ

the brethren of Christy all of them had received the
seeds ot piety, and avowed his cause; as I could
prove, if the limits of tliis discourse would permit.

If, therefore, Jesus Christ designated none as the
members of his spiritual family, but those who were
then recognised as his disciples, it was not intended
to exclude his relatives according to the flesh, but to
mark that the former then afforded more distinguish-
ed evidences of their faith and devotion to the will
of his Father.

Neither was it our Saviour's design, — when he
seemed to disown his brethren, and his mother, pro-
perly speaking, — to detach us from persons to whom
Ave are united by consanguinity, and to supersede
the duties required by those endearing connexions.
By no means : those affectionate fathers, who have
invariably sought the happiness of their children; —
those children, who, animated wilh gratitude, after
sharing the indulgence of a father during his vigour,
become, when age has chilled his blood, and enfee-
bled his reason, the support of his declining years; — ■
those brothers who afford example of union and con-
cord,— -are actuated by the religion of .Tesus Christ.
The laws of nature ouglit, in this view, to Imve a
preference to the laws of grace. I would say, tliat,
although religion may unite us more closely to a
pious stranger, than to an impious father, I tliink it
the duly of a child to bestow more care in cher-
ishing a wicked father, than a deserving stranger.

What our Saviour would say in the text is, that
though he had a family according to the flesh, he had
also a preferable family according to the Spirit , and

Hie Family of Jesus Christ, 325

that the members of bis spirit ual family are more
closely united to him, than the members of his natu-
ral househoukl. Of lliis spiritual family I proceed to
speak. And I have further to say, my dear brethren,
that I would associate you in this spiritual family, in
the latter period of tliis discourse. Condescend to
follow us in the few remarks we have yet to make.
AVe will shew, 1. The nature, and 2. The strength of
this family-connexion. 3. Its effects ; or to speak
"with more propriety, its wonders. 4. Its superior
felicity. 5. The persons it includes.

]. The nature of this relation consists in sincere
obedience to the will of God. Whosoever shall do the
nill of my Father, the same is my brother, and sister,
and mother. Here we have two extremes to avoid :
the one is the forming of too severe an idea, the
other of conceiving notions too relaxed, of this dis-
position of heart.

Do not, therefore, conceive too severe an idea of
obedience. I do not mean, that devotion to the will
of God can ever be carried too far. No : thou£[h
you were ready, like Abraham, to immolate an only
son ; though you liad such exalted views of the re-
compence of the reward, that, like Moses, you would
prefer the reproach of Ciirist to Egypt and its trea-
sures ; thougi) you had the fervor of Elijah, the pie-
ty of David, the zeal of Josiah, the affection of St.
John, and tlie energy of St. Peter ; though you were
all ready, like the cloud of witnesses mentioned in
the epistle to the Hebrews, to be stoned, to be slain,
to endure cruel torments, to be killed with the sword,
to wander about in sheep-skins,, and in goat-skins, in

326 The Family of Jesus Christ-

deserts and mountains, in dens and caves of the earlli,
3"ou would not exceed a due devotion to the will of
God.

But though it is not possible to carry this disposi-
tion too far, it is, nevertheless, possible toexaojgerate
that degree which constitutes us members of the Sa-
viour's spiritual family. He knows whereof we are
made. Religion is not for angels, but for men ; and
however holy men may be, their virtues always par-
ticipate of the infirmities inseparable from human na-
ture. Those disciples, towards whom Jesus Christ
extended his hand, committed, during the early pe-
riod of their piety, faults, and great faults too. They
sometimes misconceived the object of their mission ;
sometimes distrusted his promises ; the}' were some-
times slow of heart to believe the facts announced by
the prophets ; they once slept when they ought to
have suslained their Master in his agony ; they aban-
doned him to his executioners ; and one denied
linowing him, even with an oath, and that he was his
disciple. Virtue, even the most sincere and perfect,
}s liable to wide deviations, to total eclipses, and
great faulls : — hence, on this subject, you should
avoid loo severe a standard.

But you sliould equally avoid forming of it no-
tioiis too relaxed. Do you claim kindred with the
spiiitunl family of .Tesus Christ ? Do %'ou claim the
same intimacy with the Saviour which a man has with
his brother, his sister, and his motlier ? Trenible then,
while you hear these words of St. Paul, JVhat fcl-
lou'ship hal/i ri^Iilcousmss ivilh imrightcoiisncss ?
What commvnion hath light mlh darkness ? And what
concord hath Chrht nith hdial ? 2 Cor. vi. 14, 15.

The Family of Jesus Christ, 327

Tremble while you hear these words of Christ, No
man can serve two masters, IMatt. vi. 24. Or, fo un-
fold to you a more detailed field of reflection, do
you not exceedino;ly mistake concerning obedience
to the will of God ?

The will of God not only requires negative virtues,
which consist in abstaining from evil ; but positive
virtues also, which consist not in a mere refraining
from slander, but in reprehending the slanderer ; —
not in a mere refusal to receive your neighbour's
goods, but in a communication of your own ; — not
only in abstaining from blasphemy against God, but
also in blessing him at all times, and in having your
mouth full of iiis praise.

The will of God not only requires of you popu-
lar virtues, as sincerity, fidelity, courage, and sub-
mission to the laws, are generally accounted ; it alsa
requires those very virtues which are degraded by
the world, and considered as a weakness ; such as
forgiveness of injuries, and contempt of worldly
pomp.

The will of God not only requires virtues corres-
pondent to your tetnperature, as retirement, if you
are naturally sullen and reserved ; abstinence from
pleasure, if you are naturally pensive and dull ; pa-
tience, if you are naturally phlegmatic, heavy and
indolent: it likewise requires virtues the most oppo-
site to your temperature ; as purity, if you are in-
clined to concupiscence; moderation, if you are of
an angry disposition.

The will of God requires, not mutilated virtues,
but a constellation of virtues npproacliing to perfec-

328 The Family of Jesus Christ,

lion. It rec|uitf'S whalsoever t/iiugs are pure, whalso-^
ever things are lovely ; if there be any virtue, and
if there he any praise, that you should think on
these., Phil. iv. 8. ll requires you to add to faith,
virtue; to virtue, knowledge ; and to knowledge^ tern,
perance ; and to temperance, patience ; and to pa-
tiencey godliness ; and to godliness, brotherly-kind-
aess ; and to brotherly-kindness, charity; 2 Pet. i. 5,
0, 7.

Tlie Avill of God requires not an immaturily of
virtue, checked in its growth ; it requires you to
carry, or endeavor to carry, every vutue to the
highest degree; to have perfection for your end, and
Jesus Ch.rist for your pattern.

2. and 3. After tiavlng reviewed the nature, and
consequently the excellency of tiiis connexion, let
us next consider its strength. Wliat we sliall say on
li)is head, naturally turns our thoughts towards its
])rodigies and elfects. The power of this connexion
is so strong, that tl;e members of tiiis spiritual fami-
ly are incomparably more closely united to one an-
other, than tlie members of a carnal family. This is
obvious in the words of my text. Our Saviour has
{)orrowed figures from whatever was most endearing
in civil society, and even from connexions of the
most opposite nature, in order to elevate our ideas of
the union wiiich subsists betueen him and the m.em-
l)ers of his family ; and of the union they ijave one
with another : Whosoever shcdl do the rvill of my Fath-
er which is i:i heaven, the same is my brother, and sis-
ter, and mother. In Ih.is idea there is no exaggera-
tion. As.?ociate whatever is most endearing lietween

The Family of Jesus Christ 329

a brother and brother, between a brother and a sis-
ter ; between a child and a parent ; associate the
whole of these different parts in one body, and ima-
gine, if it be possible to conceive, an object still more
closely united, than the different parts of this body;
and your views will still be imperfect of the ties,
which subsist between the members of Jesus Christ's
spiritual family.

They have in common, first an union of design. In
all their actions they individually have in view no-
thing but the glory of that Sovereign whom they
serve with emulation; and to whom they are all una-
nimously devoted.

They have, secondly, an union of inclination. God
is the centre of their love ; and being thus united to
him as the third, (if I may borrow an idea from the
schoolmen,) they are united one to another.

Thirdly, they have an union of interest. They are
all equally interested to see the government of the
universe in the hands of their Sovereign. His hap-
piness constitutes their felicity, and each equally as-
pires after communion with the blessed God.

They have, fourthly, an union coeval in its exis-
tence. Go back to the ages preceding the world,
and you will see the members of this spiritual fami-
ly united in the bosom of divine mercy ; — even from
the moment they were distinguished as the objects
of his tenderest love, and most distinguished grace ;
even from the moment the victi:n was appointed to
be immolated in sacrifice for their sins. Descend to
the present period of the world : let us say more; — ^
look forward to futurity, and you will find f hem ever

VOL. vir. 42

330 The Family of Jesus Christ

united, in the noble desigrn of incessantly glorifying
the Author of their existence and felicity.

Hence you see the prodigies produced by this corn
nexion. You see what Jesus Christ has done for
those who are united in devotion to his Father's will.
His incarnation, his passion, his cross, his Spirit, his
grace, his intercession, his kingdom, — nothing is ac-
counted too precious for men, joined to him by those
tender and endearing ties.

You see likewise, what the men united to Jesus
Christ are qualified to do one for another : they are
all of one heart and one soul, and are ever ready to
make the mutual sacrifices of benevolence and love.

4. The ties which connect the members of Jesus
Christ's family are not less happy than strong. Con-
nexions merely human, however endearing, however
delightful, are invariably accompanied with anguish.
What anguish must attend a connexion cemented
with vice ! What painful sensations, even in the midst
of a criminal course I What remorse on reflection
and thought ! What horror on viewing the conse-
quences of unlawful pleasures! On saying to one'i
self the recollection of this intercourse will pierce
me in a dying hour; tliis unhappy person, with
whom I am now so closely connected, will be my
tormentor for ever !

What anguish is attendant even on friendship the
most innocent, when extended too far! Delightful
connexions, formed on earth by congenial souls, ce-
mented by the intercourse of mutual love, and crown-
ed with prosperity:- — delightful bondg which con-
ilect 3 father with a son, and a son with a father ; &

Tfie Family of Jesus Christ. 331

wife with a husband, and a husband with a wife ;
what regret you produce, when death, the allotted
period, or end of man, and of all human comforts,
— what regret you cost, — when death compels us to
dissolve these ties ! Witness so many Josephs attend-
ing their fathers to the tomb, who had been the glory
of their families. Witness so many Rachels refus-
ing to be comforted, because their children are not. Matt,
xi. 18. Witness so many Davids, who exclaim with
excess of grief, O my son Absalom — my sow, my son
Absalom — would to God I had died for thee — O Ah-
salomy my son, my son I ! ! 2 Sam. xviii. 33.

But in the ties which connect the family of Jesus
Christ, there is no mixture of anguish. This you
may infer from what we have advanced ; and your
own reflections may supply the scanty limits in which
we are obliged to comprise this point.

5. We shall lastly consider the persons, connected
by the bonds of obedience to the will of God.

The family of Jesus Christ consists of a selection
of all the excellent in heaven and in earth. So St.
Paul has expressed himself. Of whom the whole
parentage, or as the text may be read. Of whom the
whole family in heaven and in earth is named, £ph. iii.
15. On earth, the family of Jesus is not distinguish-
ed by the greatness of its number : and, to the shame
of the human kind, there is a father whose family is
far more numerous than the Saviour's: this father
is the devil. And who are the children of the
devil ? To this question Jesus Christ has given us
a key. He said, when speaking to the Pharisees,
Ye are of your father the devil, and the lusts of your

332 The Family of Jesus Christ

father ye will do ; he was a murderer from the begin-
ning, and abode not in the truth ; he is a liar, and the
Jather of it, John viii. 44. These are the two charac-
teristics of his children ; lying and murder.

1. Lying. If you betray thetiuth, if you employ
your genius, your wit, your knowledge, to embar-
rass the truth, instead of employing them for the ac-
quisition of self-knowledge, and a communication of
the truth to others ; if we become your enemy whea
we tell you the truth, when we combat your preju-
dices, when we attack your errors, when we endea-
vour to irradiate your minds, and to take the lamp of
revelation from beneath the bushel; if this is your
characteristic, recognize in yourselves this trait of
your father, which is lying, for he is the Jather of a
lie; and take to yourselves this awful declaration,
Ye are of your father the devil.

2. He is a murderer ; and to hate our neighbour
IS, according to the language of Scripture, to kill
him ; for he that hateth his brother, as St. John has
decided, 15 a murderer, John iii. 15. Yes, if you ob-
struct your neighbour's happiness ; if you are envi-
ous at his prosperity ; if you are irritated by his vir-
tues; if mortified by his reputation; if you take de-
light in aggravating his real faults, and in the impu-
tation of imaginary defects, recognize another trait
of your father ; apply to yourselves this awful asser-
tion, which so many may apply with propriety, Ye
are of your father the devil.

It is nevertheless true, that how numerous soever
the children of the devil may be on the earth, .Tesus
Phrist has a family among men : and it is composed

The Family of Jesus Christ, 333

of those who believe, those whom a sincere faith has
invested with the privilege of considering themselves,
according to St. John, as members of the family of
God : To as many as received him, to them s;ave he
power, which I would render right, prerogative, pri-
vilege, to become the sons of God.

The branches of God's spiritual family are not al-
ways visible to the eyes of flesh, but they are to the
eyes of the spirit ; they are not always objects of
sense, hut they are objects of faith, which assures us
of the continued existence of a holy church. Some-
times (he fury of persecution, which prevents us from
perceiving them, drives them into deserts, and causes
them to take refuge in dens and caves of the earth.
Sometimes the prevalence of calumny paints their
character in shades dark as hell, calls their modera-
tion indolence, their meekness cowardice, their mo-
desty meanness of mind, their firmness obstinacy,
their hope a chimera, their zeal illusion and enthusi-
asm. Sometimes it is the veil of humilily by which
they conceal their virtues, and which causes them to
be confounded with persons who have no virtue, and
to be less esteemed than persons whose virtues are
affected. Their kingdom invariaWy is not of this
world : Now are we the sons of God, and it doth not
appear what we shall be. We are dead, and our life is
hid with Christ in God, John xviii. 36. 1 John iii. 2.
Col. iii. 3.

But though the members of this spiritual family
are not always visible, the reality of their existence
is not diminished. On their account the world ex-
ists. Their prayers stay the avenging arm of an an-

334 l*he Family of Jesus Christ.

gry God, and save the guilty world from being crush-
ed beneath the stroke : for their sakes he sometimes
mitigates the calamities, with which human crimes
oblige him to visit the nations. It is their entreaties
"which cause their God and Redeemer speedily to de-
scend, and which hasten the happy day that is the
object of their wishes, and subject of their prayers.
Come Lord Jesus — cow.e quickly.

And if the family of Jesus Christ is named on
earth, it is more especially named in heaven. There
it exists, there it shines in all its lustre. But who are
the members of this family of Jesus Christ ? They are
the redeemed out of every kindredy and tongue^ andpeo-
pky and nation. They are the ambassadors of the
Gospel, who have turned many to righteousness ;
they shine as the brightness of the firmament^ and as
stars of the first magnitude. They are martyrs,
come up out of great tribulation, they are clothed in
white robes, which they have washed in the blood of the
Lamh. They are all saints, who, having fought un-
der his banner, participate the laurels of his victory.
They are angels who excel in strength, and obey his
voice. They are winged cherubims, who fly at his
command. They are seraphims burning with his
love. They are the thousand millions which serve
him, and ten thousand millions which stand before
him. They are \he great midlitudey whose voice is as
the sound of many waters, and whose obedience to
God is crov^ned with glory; but they cast their
crowns before the throne, and cry continually, Hal-
lelujah—let us be glad and rejoice, and give glory unto
him.

The Family of Jesus Christ. 335

Such is the spiritual family of Jesus Christ, and
such is the Christian family. Many of its members
lie scattered in difierent parts of the earth, but the
part which is most numerous, excellent, and consum-
mate in Tirtue, is in heaven. What a consolation 1
But language is too weak ! What a consolation to the
believer, against whom old age, infirmities, and sick-
ness have pronounced the sentence of death ! What
a consolation to say, " My family is in heaven ; a
gulf separates me, but it is not like the gulf which
separates the damned from the glorified spirits, of
which Abraham said to the rich man, between us and
you there is a ^reat gulf Jixedy It is a gulf whose
darkness is enlightened by faith, whose horrors are
assuaged by hope; — it is a gulf through which we
areclieered and animated by the voice of Christ;—
a gulf, from which one final struggle shall instantly
make us free.

Death is sometimes represented to me under an
idea happily calculated to assuage its anguish. There
is not one of you, who has attained maturity of age,
but has frequently seen those persons snatched away
by death, who constituted the greatest happiness of
your life. This is inevitably the lot of those to whom
God accords, the precious shall I say ? or the sad pri-
vilege of running the race of life. They live, but
they see those daily taken away, whose company at-
tached them to life. I look on death as reuniting me
to those persons, whose loss had occasioned me so
many tears during my pilgrimage. I represent my-
self as arriving in heaven ana seeing this friend run-
ning to meet me, to whom my soul was united as the

336 Hie Family of Jesus Christ.

soul of David to Jonathan. I imagine myself as
presented to those ancestors, whose memory is so re-
Tered, and whose example is so worthy of imitation.
I represent those children as coming before me, whose
death affected me with a bitter anguish which conti-
nued all my days : with those innocent creatures I
see myself surrounded, whom God, to promote their
happiness, resumed by an early death.

This idea of death, and of the felicity which fol-
lows, is extremely delightful; and I do most sincere-
ly believe it ; at least I have never yet met with a
thought, which could dissuade me from thinking that
the glorified saints shall enjoy, in heaven, the society
of those with whom they have been so intimately
connected on earth. But how real and pleasing so-
ever tliis thought may be, it is, my dear brethren, far
too contracted. Let us form more exalted notions of
the happiness God has prepared for us. Our family
is in heaven, but not exclusively composed of the
small circle of friends of whom we have been depri-
ved by death. Recollect what we have just said.
Our family is composed of the redeemed out of every
kindred, and tongue, and people, and nation: — of the
ambassadors of the Gospel, rvho have turned many
to righteousness, who shine as the brightness of the
firmament, and as the stars for ever and ever ; — of
martyrs, who came up out of great tribulation, who
have washed their robes, and made them white in the
blood of the Lamb. Our family is composed of
those illustrious saints, who have fought under the
banner of Christ, and they now sit down on his
throne. Farther, our family is composed of those

The Family of Jesus Christ. 337

angels that excel in strength, emd obey the voice of
God; — of those cherubims which fly at his com-
mand. Our family is composed of those thousand,
thousand millions, and ten thousand millions which
stand before him, and cast their crowns before the
throne of Him who conferred the dignity upon them
crying continually, Hallelujah, let us be glad and re-
joice, emd give glory unto him ! Jesus Christ is the
tirst-born of this household ; God, who is all and in
all, is head of the whole: these are the beings to
\\hom we are about to be united by death.

What a powerful consolation against the fear of
death! What an abundant remuneration of delight,
for the privation of persons, whose memory is so
dear! O my friends, my children, and all of you,
who have, during my abode on earth, been the ob-
jects of my tenderest and most ardent attachment;
— you, who after having contributed to my happi-
ness during life, come again and surround my dying
bed, receive the final tests of an attachment, which
should never be less suspected than in these last mo-
ments;— collect the tears, which the pain of parting
induces me to shed ; — see, in the anguish of my last
farewell all that my heart has felt for you.

But do not detain me any longer upon earth; suf-
fer me, at the moment when I feel my loss, to esti-
mate my gain ; allow me to fix my regards on those
ever during connexions I am about to form; — on the
angels who are going to convey my soul to the bo-
som of God ; — on the innumerable multitudes of the
blessed, among whom I am going to reside, and with
whose voices 1 am going to join in everlasting praises

VOL, VIL 43

3SS The Family of Jesus Christ

to my God and Saviour. Among the transports ex-
cited by objects so elating, if any wish yet remain,
it is to see you speedily associated with me, in the
same society, and participating the same felicity
May heaven hear my prayer! To God be honour
find glory for even Amen»

SERMON XI.

St. Peter's Denial of his Master.

Matt. xxvi. 69, &;c. Luke xxii. 61, &c,

.Now Peter sat without in the palace ; and a damsel
came unto him, sai/in:^. Thou also wast wilh Jesus
of Galilee. But he denied before them all, saying, I
know not what thou say est. And when he was gone
out into the porch, another maid saw him, and said
unto them that were there, This fellow was also tvitk.
Jesus of Nazareth. And a^ain he denied with an,
oath^ I do not know the man. And after a while
eame unto him them that stood hy, and said to Peter,
Surely, thou also art one of them, for thy speech
betray eth thee. Then began he to curse and to swear^
saying, I know not the man. And immediately while
he yet spake, the cock crew. And the Lord turned,
and looked upon Peter ; and Peter remembered the
word of the Lord, how he had said unto him, Be-

fore the cock crow, thou shall deny me thrice. And
Peter went out, and wept bitterly.

T is laudable, my brethren, to form the noble de-
sign of not beinsj moved by the presence of danger,
and to cherish dignity of sentiment and thought.

310 Si. Fetefs Denial of his Master.

This virtue distin^uislies the heroes of our age, and
it equally distinguishes the heroes of religion and
piety. They defy the whole universe to shake their
faith ,' amid the greatest dangers, they adopt this
language of triumph : Who shall sepm'ate us from
the love of Christ 1 Shall iribidaiion, or distress, or
persecidion, or famine^ or nakedness, or perd, or the
sword? Nay, in all these things we are more than con^
fjnerors, through kim that hath loved us, Rom, viii»
34—30.

But hoR^ laudable soever this disposition may be^
it ought to be restricted ; it degenerates into pre-
sumption, when carried to extremes. Many, not
linowing how to proportion their strength to their
courage, have fallen in the day of trial, and realized
the wary maxiin, Thci/ that love the danger, shall per-
ish by the danger. Tliis is exemplified in ihe persoti
of St. Peter. His heart, gl:)wing with attachment
to his Master, every thing was promised from his
zeal. Seeing Jesus on the waters, he solicited per-
mission to walk like the Saviour; but feeling his
feet sink beneath the surface of tlie unstable waters-,
lie distrusted either the power or the fidelity of his
Master ; and unless supported by liis compassionate
arms, he had made shipwreck, to express myself with
St. Paul, both of his faith and his life togetlier. See-
ing Jesus led away to the iiigh-priest's house, he fol-
lowed without hesitation, and resolved to follow even
to the cross. Here, likewise, on seeing the angry
Jews, the armed soldiers, and a tiiousand terrific ap-
pearances of death, he saved his life by a base deni-
al ; and, unless his forfeited faith had been restored

St. Peter's Denial of his Master, 341

by a look from his Lord, the bonds of union had
been totally dissolved.

In the examination of this history, we shall see
first, (he cowardice of an apostle, who yielded, for the
moment, to the force of temptation. We shall see,
secondly* Jesus Christ vanquishing the enemy of our
salvation, and deprivino; him of his prey, by a sinsjle
glance of his eyes. We shall see, lastly, a penitent
recoverinoj from his fall : and replying, by his tears,
to the expressive looks of Jesus Christ: — -three inex-
haustible sources of reflection.

We shall consider, Jir si, the fall of St. Peter ; and
it will appear deplorable, if we pay attention to the
object whicti excited his fear, and to the circumstan-
ces with which it was connected.

The object which excited his fear, was martyr-
dom. Let us not magnify moral ideas. The fear of
martyrdom is inseparable from human weaknessc
Tiie most desperate diseases afford some fluctuating
hopes of recovery, which diminish the fears of death.
It is an awful thing for a man to see tlie period of
his death precisely fixed, and within the distance of
a day, an hour, a moment. And if it is awful to
approach a death, obvious (so to speak) to our view,
how much more awful, when that death is surround-
ed with tortures, with racks, with pincers, with cal-
drons of boiling oil, and all those instruments invent-
ed by superstitious zeal and ingenious malice. Ifj
however, there were occasion to deplore the weak-
ness of man, it is on account of the fears excited by
the idea of martyrdom. Follow us then while we
illustrate this assertion-

342 St. Fetefs Denial of his Master.

That men must die is one of the most certain and
evident propositions ever advanced. Neither vice
nor virtue, neither religion nor infidelity, nor any
consideration, can dispense with this common lot of
man. Were a system introduced of livinsj for ever
on the earth, we should undoubtedly become our
own enemies, by immolatini^ the hope of future fe-
licity, for a life of such inquietude as that we should
enjoy on the earth. And if there had been such a
life, perhaps we should have been base enouj^h to
give it the preference of religious hope. If it had
failed in securing the approbation of the mind, it
would, at least, have interested the concupiscence
of the heart. But, whatever is our opinion, die we
must: this is an indisputable fact, and no one dares
to controvert it.

Prudence, unable to avert the execution of the
?cntencc, should be employod in disarming its ter-
rors: destitute of all hope of escaping death, we
ought to employ all our prudence in the choice of
that kind of death, whicii is most supportable.
And what is there in the severest suiferings of mar-
tyrs, which is not preferable to tlie death we expect
from nature? If I consider death as an abdication of
all I enjoy, and as an impenetrable veil, which con-
reals the objects of sense, I see notiiing in the death
of the ujartyr, that is not cotrimon to tds^ry other
kind of death. To die on a bed, to die on a scaf-
fold, is equally to leave the world ; and the sole dif-
ference is, ihat the martyr linding nothing but trou-
bles, gibhr.ts, and crosses, in this life, detaches him-

St. Peter's Denial of his Master. 343

self with le^s difficulty than the other, who dies
surrounded by inviting objecls.

If I consider death, with ref^ard to the pains which
precede and attend its approach, I confess it requires
courage more than hum n, to be unmoved at the ter-
rific apparatus exposed to the eyes of a martyr.
But, if we except some peculiar cases, in which the
tyrants have had the barbarity to prolong the lives
of the sufferers, in order to extend their torments,
there are few sudden deaths, which are not attended
with less pain than natural death. There are few
death-beds, which do not exhibit scenes more tragic
than the scaffold. Pain is not more supportable, be-
cause it has symptoms less striking: nor are afflic-
tions the less severe, because they are interior.

If I consider death, with regard to the just fear of
fainting in the conflicts, in which I am about to be
vanquished by the king of terrors, there are supera-
bundant aids reserved for those who sacrifice their
lives for religion. The greatest miracles have been
achieved in favour of confessors and martyrs. St.
Peter received some instances of the kind ; but I will
venture to affirm, that we have had more than he. It
Avas on the verge of martyrdom, tlian an angel open-
ed the doors of his prison. It was on the eve of
martyrdom, that Paul and Silas felt the prison shake,
and saw their chains broken asunder. It was in the
midst of martyrdom, that Stephen saw the heavens
open, and the Son of Man standing at the right hand
of God. It was also in the midstof martyrdom, that
Barlaam sung this psalm. Blessed be the Lord, mij

344 St. Peter's Denial of his Master.

strength, ivhich teacheth my hands to rvar^ and mijfui-
gcrs lojight.

If I consider death, with regard to the awful tri-
bunal before vvhicli it cites me to appear, and with
regard to tlie eternal books about to be opened, in
-ivhich are registered so many vain thoughts, so many
idle words, so many criminal courses, the weight of
whicii is heavy on my conscience ; I see nothing still
in the death of a martyr, that is not to he preferred
lo a natural death. It is allowed, that the exercise
of repentance in dying circumstances, the prayers,
the repeated vows, the submission to the will of God,
who leads us through the valley of the shadow of
death, are tests of our reconciliation to him. But
these tests are often deceitful ! Experience but too
frequently realizes what we have often said, that the
dying take that for willing obedience, which is but
constraint. A martyr has purer tests of his sinceri-
ty. A martyr might preserve his life, by the com-
mission of a crime ; but rather than sin he devotes
it in sacrifice.

Lastly, if I consider death, with regard to the fu-
turity into which it will cause us to enter, I see no-
thing but what should excite in the martyr transports
of joy. He has not only the promise of celestial
happiness, but celestial happiness of the higliest de-
gree. It is to llie martyr, that Jesus Christ calls from
the highest abodes of heaven; To him that overcomelh
7viU I grant to sit 7vilh me in mjj throne, even as I also
overcame, and am set down n:ith my Father in his throne.
Rev. iii. 21.

St. Petcfs Denial of his Master, 345

But the fall of St. Peter, though deplorable in it-
self, becomes still more so, by its concomitant cir-
cumstances. Let us review them.

It was, first, the simple charfije of a servant maid,
and of a few spectators standing by, which shook his
Courage." Had the apostle been cited before the san
hedrim ;— had he been legally called upon to give an
account of his faith ;— had the cross, to which he pro-
mised to follow his Master, been prepared before his
eyes ;— you would have said, that the magnitude of
the danger striking his senses, had confounded his
reason. But none of these objects were, in reality,
presented. The judges, solely engaged in gratifying
their fury against the Master, did not so much as
think upon the servant. A maid spake, and her voice
recalled the idea of the council, the death, and the
cross, and filled his soul with horror at the thought.,

Secondly^ St. Peter was warned ; .Tesus Christ had
declared to him, in general, that Satan had desired to
sift him as wheat ; and, in particular, that he would
threie times deny him that very night. A caution so
salutary, ought to have induced him to redouble his
vigilance ; to fortify the place he had discovered so
weak; and to avoid a danger, of the magnitude of
which he had been apprised. When a man is surpri-
sed by an unforeseen temptation ; when he falls into
a precipice, of which he was not aware, he is worthy
of more compassion than blame. But here is a
crime, known, revealed, and predicted.

The third circumstance is derived from the abun-
dant knowledge, communicated to our apostle. A-
gainst the offence of our Saviour's humiliation, he

VOL. VII. 44

346 St. Peter's Denial of Jus Mdstef.

had been peculiarly fortified ; he had heard a voice
from the excellent glory on the holy mountain ; he
had been apprised more than any other disciple, that
the sufferings of Christ were connected with the scheme
of redemption.

The fourth circumstance is derived from the
high office with which St. Peter was invested; from
the commission he had received from his Master, in
common with the other members of the apostolic
college logo and preach the kingdom of heaven ; and
jfrom this declaration, Tnou art Peter, upon this rock
will I build my church. This man, called to build
up the church, gave it one of the severest injuries
it could possibly have received. This man, called
to preach the gospel of Jesus Christ, declared he
knew him not. This man, constituted an establish-
ed minister of his religion, became an apostate, and
risked the drawing with him into the same gulf, the
souls with whose salvation he had been entrusted.
Some faults affect none but the offenders, but others
have a general influence on all the church. And
such, ministers of the living God, are our faults!
Our example is contagious, it diffuses a baneful poi-
son on all those, over whom Providence has appoint-
ed us to watch.

The oaths he used to confirm his denial are 2ijifih
circumstance. Not content with dissimulation, he
denied. Not content v.'ith a threefold denial, he de-
nied with an oath.

My bretliren, do you understand in these provin-
ces, all that is execrable in the crime of perjury ? I
doubt it. A perjured man is one who takes the God

St. Peter's Denial of his blaster, 347

who bears the motto of Faithful and true Witness^ to
attest an assertion, of the falsehood of which he
cannot be ignorant. A perjured person is one who
defies the power of Ahiiisjhty God : who says, in or-
der to deceive, "Great God! thou boldest thunder-
bolts in thy hand, launch them this moment at my
head, if I do not speak as I think. Great God !
thou decidest the destiny of my immortal soul,
plunge it in hell, if the sentiments of my heart are
not conformable to the words of my tongue." Hence,
when St. Peter disavowed his knowledge of Jesus
Christ, it was saying in fact, " Yes, Great God ! if
I know this man, of having connexion with whom I
am now questioned, to be my Master; if I have
heaiTi celestial voices, saying. This is my beloved
Son ; if I have seen him transfigured on the holy
mountain ; if I have heard his sermons ; if I have
attested his miracles; if that indeed be true, may I
be the object of thy everlasting abhorrence and
revenge."

The sixth circumstance is the period at which St.
Peter disowned Jesus Christ. At the instant Jesus
Christ displayed tlie lenderest marks of his love, St.
Peter discovered the most cruel ingratitude. At the
moment .Tesus Christ was about to redeem St. Peter,
this apostle disowned his Master. At the moment
Jesus Christ was about to lay down his life for St.
Peter, at the moment he was going to endure for
him the death of the cross, this apostle refused to
acknowledge him.

Ah! human virtue ! how feeble thou art, when-
ever tiie breath of the Almighty, by which thou

348 St. Peter's Denial of his Master,

art sustained, happens to be resumed ! And if the
Lots, the Moseses, the Davids, the Josiahs, and so
many more ; — if these pillars of the church have
been shaken, what shall not this frail foundation be ! —
If these suns, irradiated to shine in the midst of a
crooked and perverse generatiojiy have sustained eclip-
ses, what shall not be done to the smoking flax ! If
the cedars of Lebanon have been almost rooted up,
what shall not be done to the hyssop of the wall !

But let us no longer leave our apostle in the sad
situation in which he has been considered. Among
the difficulties opposed to the perseverance of the
saints, the sins to which they are liable seems to be
the strongest. Which side soever we embrace, we
apparently fall into error. " Will he for ever preci-
pitate in hell, the man for whom the availing sacrifice
of the cross has already been presented ? I3ut also
will he ever receive into paradise, a man contamina-
ted with so foul a crime ? Will he resume his grace
after it is once given ? But will he continue it with
liim, who renders himself unworthy ?" Here Provi-
dence removes the difficulty which theology cannot
solve. It extends to the fallen a gracious handc
That St. Peter the friend of Jesus Christ should be
excluded from his grace, seems impossible. That
St. Peter should ever be re-admitted to his favour
seems not less inconceivable. Jesus Christ came to
his aid, and enabled him to recover from his crime.
Here is the solution of the difficulty. Then, adds
our evangelist, Jesus Clirist turned towards St. Peter,
and looked attentively at him. This is the second
part of my discourse.

St. Peter'* s Denial of his Master. 349

II. My brethren, how expressive was that look I
How eloquent were those eyes ! Never was discourse
so energetic ! Never did orator express himself with
so much force ! Jesus looked on Peter. — It was the
Man of griefs complaining of a new burthen, added
to tiiat, under the pressure of which he already
groaned. — It was the compassionate Redeemer, pity-
ing a soul about to destroy itself. — -It was the Apos-
tle of our salvation, preaching in bonds. — It was the
subduer of the heart, the omnipotent God, repressing
the efforts of the devil, and depriving him of his
prey.

1. It was the Man of griefs complaining of a new
burthen added to that, under the pressure of which
he already groaned. We cannot doubt but the de-
nial of St. Peter, augmented the passion of .Jesus
Christ. A wound is the more severely felt, in pro-
portion as the inflicting hand is dear to us. We are
not astonished to see an enemy turn his rage against
us ; the case is common. But when we find perfidy,
where we expected fidelity, and where we had cause
to expect it ; and when it is a friend who betrays us,
the anguish of the thought is difficult to sustain. So
it was with Jesus Christ. That the Jewish populace
were armed against him, was not surprising; they
knew him not. That (he Pharisees should solicit his
death is not astonishing ; he had exclaimed against
their sins. That the Roman soldiers should join the
Jews, is not surprising ; they considered him as the
enemy of Caesar. That the priests should accelerate
Ihs condemnation is no marvel ; they thought they
were avenging Moses and the prophets. But that

3^0 ^t. Peter's Denial of his IHuskr,

St. Peter, who ouglit to liave supported him in his
anguish, should aggravate it ; — that he, who ought to
have attested his innocence, should deny him ; — that
lie, who ought to have extended his hand to wipe
away his tears, should, in some sort, lend his arm to
assassins ;— it was this which pierced the Saviour's
soul, and caused this reproachful glance of his eyes
to St. Peter.

2. It was the compassionate Redeemer, pitying a
60ul about to destroy itself. One (rait we cannot
sufficiently admire, that during our Saviour's pas-
sion ; that amid the severest sutierings, he was less,
concerned for himself, than for the salvation of those
for whom he suffered. Some days before his death,
lie was employed in supporting the disciples against
the scandal of the cross. In the admirable prayer,
addressed to the Father, he in some sort, forgot him-
self, and prayed solely for them. In the garden of
Gethsemane, amid the most tremendous conflicts,
which he sustained against the Father's justice, he in-
terrupted tlie supplications for divine assistance, to
o-o and exhort the disciples to watchfulness and pray^
er, and to arm them against the devil. On the cross,
he prayed for his murderers ; and would have shed
his blood with pleasure, could he have rejoiced over
those who shed it, and obtained for them forgiveness
and salvation.

More affected with the wound received by his dis-
ciple, than with what concerned himself, his soul dis-
solved in compassion : he seemed to say, " Simon,
son of Jonas, I devote myself in sacrifice without re-
luctance, if it may obtain thy salvation. I submit.

St. Peters Denial of his Master. 351

vvilh pleasure, to the justice of my Father, if thy re-
storation may be obtained. But when I see thee, at
the moment of my death, withdrawing thyself from
that mercy, whose treasures I have opened ; when I
see tliee accounting the blood of the covenant, I am
going to shed, an unholy thing; when I see that I
die, and die in vain with regard to thee, if thou
shouldest not recover from thy fall, my passion be-
comes the more severe, and the anguish of my death
is redoubled."

This leads us to a third reflection. The look of Je-
sus Christ discovered an upbraiding aspect, by which
the Saviour would reclaim the sinner. Hence, on
casting his eyes upon him, he selected tlie circum-
stance of the crowing of the cock. The crowing of
the cock, was as much tlie signal to realize the pre-
diction of Jesus Cluist, as to remind St. Peter of his
promise ; and Jesus looked in that moment, that
Peter might recollect his vows, oaths, and protesta-
tions ; he looked to claim his promise, or at least to
confound him for his defect of fidelity.

But, however just these explanations may appear,
they do not fully unfold the sense of the texi. There
is something niiiaculoi'.s in the history; and the in-
terpretations already given, offer nothing to the mind,
but what might occur in a natural way. This look
of Jesus Christ was, like the words of his mou!h,
sharper than a two-edged sword, piercing even to the
dividing asunder of soid and spirit, and of the joints
and marrow, Pleb. iv. 12. Wlien tlie disciples w< re
going to Emmaus, they found an unction in the dis-
course of Jesus Christ, which induced them to sav.

352 St. Peter's Denial of his Master.

Did not our Jiearts burn 7vithin us, while he talked
with us by the rvaii/, and while he opened to us the
Scriptures 1 Luke xxiv. 32. As if they had said, It
is not necessary that our eyes should identify the
person of .lesus Christ, to be assured he has appear-
ed to us ; it is not necessary that we should associ-
ate the testimony of the woman, with the predictions
of the prophets; it is not necessary to investigate
the removal of the stone, the emptiness of the sepul-
chre, and the folding of the linen, to ascertain his re-
surrection. We have arguments superior to these :
the ascendancy he obtained over our minds, by the
power of his word, and the fire which kindled our
hearts, are proofs sufficient, that we have conversed
with Jesus. Such, indeed, was this look. It was a
flash of fire, irradiating the eyes of the apostle,
which forcibly revealed the knowledge of himself;
it constrained him to give glory to God ; it dissipated
all his terrors ; it calmed all his fears ; it raised his
drooping courage ; it confirmed his feeble knees ;
and re-animated his expiring zeal.

Hence you perceive the eloquence of the speaker,
the intelligence of the hearer, the energy of the Sa-
viour's look, and the sensibility of St. Peter's heart.
By this single glance of the Saviour's eyes, inexpres-
sible anguish was excited in his soul ; his recollec-
tion was restored, he came to himself, his heart ex-
pired, his countenance was appalled, a vapour arose
in his eyes, which descended in a torrent of tears.
Jesus Christ spake by his looks, St. Peter replied by
contrition. This is the third part of my discourse.

St. Peter's Denial of his Master. 353

ill. My breihren, the recollection of sin cdluses
grief of different kinds : three sorts of tears it parti-
cularly causes to be shed. Tears of despnir, tears of
torment, and tears of repentance. Tears of despair
are shed on earth, tears of torment in hell, and tears
of repentance in the church.

The anguish of despair is felt in this life. Such
on some occasions, is the imbecility of the humaa
mind, as neither to resist a temptation to sin, nor to
endure the recollection of a former crime ; and the
same base principle which induces a man to sin, fre-
quently excites despair, on the recollection of its
turpitude. Judas wept with despair; he could not
support the recollection of his crime ; he saw, he felt,
lie confessed its atrocity ; and having returned to
the priests the thirty pieces of silver, the awful re-
ward of his treason, he went out, and hanged him-
self.

The damned, on seeing the period of their repent-
ance past, and the hour of vengeance come, shed in
bell tears of despair. This is the outer darkness, in
which there is weeping and gnashing of teeth.

But the faithful, while spared in the church, shed
tears of repentance ; of this sort were those of St,
Peter.

You may Jirsi observe his anguish. He not only
wept, but he wept bitterly. Forming imperfect no-
tions of vice, as we mostly do, it is not surprising
that we should think a repentance, superficial as
ours, adequate to its expiation. But regarding it in
a just light, considering the majesty of Him it insults,
the awful cloud it interposes between God and u?,

VOL. YIL 4.'>

354 St. Peter's Denial of his 31asla\

the alarming; influence it has on the soul of our
riei^ljbor, and the painful unceiiainty in which it
places the conscience ; we cannot shed tears too bit-
ter for the calamity of wilful transgression.

You may, secondly, remark the promptitude of
the ap )stle's tears. Then, says the evangelist, that
is, as soon as Jesus Christ had looked on him. The
most laudable resolutions are doubtful, when they
look solely at the future, and neglect to promote a
present reform. In general, they are less the effects
of piety, cherishing a desire to abandon vice, than
the laxity of the flesh ; which, by hope of repentance
after indulgence, w ould prevent remorse from inter-
rupting the pleasures we expect from a vicious
course. I fear every thing for a man, who, when
exhorted to repent, replies, to-morrow, at a future pe-
riod. I fear every thing for such a man ; I fear the
winds; I fear the waves; I fear affliction ; I fear
the fever ; I fear distraction ; I fear the habit; I
fear exhausting tlie treasures of patience and long-
suffering. St. Peter deferred not to a precarious fu-
turity, the care of his salvatiou. As soon as Jesus
Clu'ist had looked on him, he perceived it ; as soon
as he called, he answered ; as soon as the hand was
extended, he arose.

Observe, thirdly^ the precaution attendant on his
tears ; he went out. Not that he was ashamed to ac-
knowledge his Masler, in the place where he had
denied him, but distrusting himself; presumption
having cost him loo much, he made a wise use of his
past temerity.

St. Peter's Denial of his Blaster. 355

My brethren, would you know the true source of

barrenness in your devotion ; would you find the

cause of so many obliterated vows, so many sacred

purposes vanisiied away, so many projects dispersed

as smoke, so many oaths violated, you will find them

in the defects of precaution. The sincere Christian

fortifies that place in his heart, whose weakness sad

experience has discovered ; he profits by his loss,

and derives advantage from his relapse. He says,

Ihat object was fatal to my innocence ; I must no

more look upon it ; that company drew me into

this sin ; I must instantly withdraw ; it was in the

court of Caiaphas I disowned my Saviour, I must

shun that place.

In fine, adequately to comprehend Ihe nature of
St Peter's repentance, we must discover all the ef-
fects a slight of his sin produced in his soul. Here I
would have my hearers suspend the effects of fatigue ;
they are incapable of attention, too far prolonged,
lliough we discuss the most interesting truths of re-
ligion. I would, autliorized by custom, add another
text to that I have read. It occurs in the Gospel ac-
cording to St. John. Jesus said to Peter, Simon, son
of Jonas, lovesi thou me more than these ? He saith
unto him. Yea, Lord, thou knonest that I love thee :
He saith unto him, feed my lambs. What has been
said of lawful love, — that those whose hearts are unit-
ed, never ditler with the object of their afiection,
but it tends to augment the (lame, — may be said of
divine love. This is obvious from the text we have
cited ; Jesus Christ and St. Peter alternately retalia-
ted, for the eclipses their love had sustained.

356 St. Peter s ^Denial of his Master.

It is true, the apostle replied only to part of the-
question of Jesus Christ. He was asked, Simon, son
of Jonas, lovest thou me more than these ? On all other
occasions, he would frankly have replied, Yea,
Lord, thou knoivest that I love thee more than these.
Al), Lord ! I well know the allusion of thy words ; I
fully perceive that thou wouldest humble me, by the
recollection of the promise T have made, and which I
have basely violated ; Though all men should he oj-
fended nilh thee, yet will I never he offended. I am
fully impressed wilh the mortifying history thou
wouldest retrace. I am the least of all my breth-
ren : there is not one to whom I can dare to give
myself the preference.

If St. Peter replied with humility, he replied also
with sincerity and zeal. If we wish the faithful to
be humble, we never wish them to be vain. If we
do not require them to say, " I am conscious of be-
ino; so established in grace, as never to be shaken,"
we wish at least, that they should feel the cheering
and reviving flame of divine love, wheii its embers
are most concealed in the asiies. We wish them not
io make an ostentatious display of piety, but to evi-
dence the tender attachment they have for God;
even when, tliroiigh weakness, they have happened
to oiiend him. Tliis was the disposition of St. Peter,
and his humility inpiied no defect of love Simony
son of Jonas, lovest thou me 1 " Lord ! I can presume
iiothinL^ of myself, the past makes me tremble for
the future; the example of distinguished saints, and
jTiine still more, liumhles and abases my soul. Per-
liaps, like Job, J shall curse the day of my birth i

St. Peter's Denial of his Master. 357

perlmps, like David, I shall become guilty of mur-
der and treason ; perhaps I shall deny thee again;
perhaps, I shall be so vile, as to repeat these awful
words, which will, to me, be a subject of everlast-
ing regret, I know not the man, I am not one of his
disciples ; and if thou wilt condemn me, thou hast
only to crush a worm, on Vk'hom no dependance can
be placed. After all, Lord ! amid so many defects,
so many offences, I feel that I love thee still; I feel
that strong temptations can never eradicate a love,
which is graven on my heart ; I feel, when thy per-
fections are discussed, that they affect, penetrate,
and fill my soul; I feel delighted that my Redeemer
is invested with such abundant glory and strength ;
when thy gospel is preached, I feel my heart burn
within me ; and I admire and adore the God, who
has revealed a scheme of salvation so grand, noble,
and sublime. I feel, notwitlistanding this awful de-
viation, inconceivable sorrow, and inconceivable
shame, which, to me, is an evident test, that tfie
God I offend, is, in reality, the God I love."

Can it be imagined, that St. Peter's avowal of his
weakness, rendered his love less estimable to his
Master ? Can it be conceived, that Jesus Christ is
less delicate in his attachment than man? Knowins:
the fidelity of a friend, having a thousand satisfacto-
ry tests of his attachment, do you cease to love him,
when he has committed a fault, for which he is wound-
ed the first ? The Lord knoweth whereof we are mad€.
Our faults, howsoever glaring (if followed by re-
pentance,) though they may suspend, for a period,
the influence of his love, can neither change its na-

358 St. Peicr^s Denial of his Master.

lure, nor restrict its duration. St. Peter had no
sooner said to liis Master, Lord, thou knoivest that
Hove thee, than he was re-established in his ministry
by this prompt reply. Feed my sheep.

O how worthily did this apostle repair the offence
h^ had given the church, by his devotion to its in-
terests:' Methinks I see him gathering, on the day
of Pentecost, the souls which, perhaps, he had caus-
ed to stray ! Methinks I seem to hear those pathetic
addresses proceed from his mouth, which, like streams
of lightning, enkindle everything in their course;
softening those yo^ry souls, which tlie cross of Christ
was unable to move; extorting from them this lan-
guage, highly expressive of compunction. Men and
brethren, what shall we do ? Methinks I see him fly-
ing from Pontus to Galatia, from Galatia to Bythi-
nia, from Bythinia to Cappadocia, from Cappadocia
to every province of Asia, from Asia to Rome, leav-
ing all his course strewed with the wrecks of Satan's
power ; with trophies of temples demolished, of idols
dethroned, of pagans converted, correspondent con-
sequences of a ministry, which, at its first com-
mencement, had converted eight thousand men.
Methinks I see him led from tribunal to tribunal,
sometimes before the Jews, and sometimes before
the Romans, every where loaded with the reproach
of Ciirist, every where confessing his name; finally
fixed on a cross, and saying, as he died for the Re-
deemer, who had died for him, Lord, thou hiowest
all things, Ihou hiowest that I love thee.

Such was the repentance of St. Peter, and such
may ours now be! May th.oso eyes which still seek

St. Peter's Denial of his Master. 359

us, as tliey sought him, pierce our heart, as they
pierced his; striking the conscience with sanctifying
terror, and causing those tears of repentance to fioWj
which are so availing for the sinner.

They ought to produce those particular effecis on
you, my brethren, whose sin has had a sad conform-
ity to St. Peter's; who having seen (while in France,)
Jesus Christ delivered again into the hands of Ihieves,
and hearing the interrogation. You, also, are not yoit
his disciples ^ have answered as our apostle, I know
not the man, I am not one of his disciples. Oh ! seek
the eyes of Jesus Christ : see the looks he gives,
hear what they say : Cowardly souls, are these the
fine promises you made in the time of peace ? Is
this the example you have set before the church ?

Was it not enough ? But why do I open

wounds, which the mercy of God has closed ? Why
do I recal the recollection of a crime, which so ma-
ny tears, so many torrents of blood, so many sacri-
fices, haveelFdced? It is, indeed, less with a view
that I name it now, to reproach the fault, than to re-
mind you of the vows you made, when, all bathed
in tears, you iiuplored forgiveness ; less to over-
whelm you with a sight of your sin, than to com-
fort you with that divine mercy, which has done it
all away.

Who can ascertain the extent of mercy ? W^ho can
find language sufficiently strong, and figures suffi-
ciently pure, noble, and sublime, for its adequate
illustration ? To what sinner did it ever prohibit ac-
cess ? W^hat wounded and contrite conscience was
ever repulsed at its bar ? Tiiis immensity of mercy

360 St. Peter's Denial of his Master.

has forgiven Nebuchadnezzar and Manasseh, Ihe one
a monster in nature, the other a monster in religion.
It has forgiven St. Paul for persecution, and St. Pe-
ter for apostacy. It has forgiven youj who have im-
itated this weak disciple ; it has re-admitted you in-
to the fellowship of the church, who had so basely
abandoned it. Happy those apostate Protestants, it
Jesus Christ should deign to cast bis eyes upon them,
as he has on you. Happy if, on quitting the court of
Caiaphas, in which they have, like our apostle, de-
nied their Master, they should weep like you.

O God ! if we are pennitied to address thee,
though but dust and ashes, is it for the confit mation,
or ilie confusion of our faith, that on this subject,
thou seemest inexorable ; and a subject on which we
'Hvili never cease to pray. On this head, has the
mighty God forgotten to have compassion / No ! I
cannot persuade myself that God has for ever aban-
doned so large a portion of his church. No ! I can-
not persuade myself that God has ceased to watch
over the consciences of those our unhappy brethren,
whom satan has so long detained in security and
slumber. No ! I cannot persuade myself that God
should permit so many children to pe'ish for the sins
of their fathers ; and to be for ever separated from
the church, to wiiich they materially belong. Let
our part be done, and God's shall surely be accom-
plished. Let us be atilicted for the affliction of Jo-
seph. Let us pray for the peace of Jerusalem. Let
the calamities of the church be ever on our mind.
They are ever before the eyes of God ; they excite
him to jealousy ; they cause him to emerge from

*S'/. Peter's Denial of his Master, 361

that cloiicl, in which he has so long been concealed
for the exclusion of our prayers.

Application,

I address myself to you, my brethren, whose cha-
racters have never been defiled with so foul a blot;
offer not incense to your drag, nor sacrifice to your
net. Ascribe not to your courage, a felicity, Avhich
perhaps is solely due to the favourable circumstances
in which you may have been providentially placed.
Remember St. Peter. He reposed the utmost con-
fidence in his zeal ; and, the first trial he made of his
strength, he was convinced of his weakness. Had
God smitten the Shepherd in the midst of you, per-
haps the sheep would have been scattered. Had
you, as so many others, seen gallies equipped, dun-
geons opened, gibbets erected, faggots kindled, exe-
cutioners armed, racks prepared, perhaps you would
likewise have denied the Saviour.

Do I impose on my hearers? Do you judge by
what we do in the time of peace, of what we should
du in the lime of tribulation? Let each here sound
the depth of his own heart, and let him support, if
possible, the dignity of Jesus Christ. How frequent-
ly, amid a slanderous multitude, who have said to us.
Are not you his disciples ? Are not you attached to
those, who make it a point of conscience not to men-
tion the faults of your neighbours ? How often have
we replied, by a guilty silence, I know him not, I am
not one of his disciples. How often in licentiou!?
gompany, when asked, " Are not you of that class ?

VOL. VIL 46

363 ^i' Peter's Denial of his Master,

Are not you one of those, who restrict their appe-
tites, moderate their passions, and mortify the flesh ?'*
How often have we answered, I know him not, I am
not one of his disciples. How often when led away
with the enemies of righteousness, who have said,
" Are not you one of that company ? Are not you
one of those who pique themselves on primitive vir-
tue ?" How often have we answered by a cowardly
conduct, / know him not, lam not one of his disciples.
In defiance of all the composure and apathy with
which we daily commit this sort of sins, conscience
sometimes awakes and enforces reformation. One
of those happy occasions Is just at hand. A croud-
ed audience is expected here on Wednesday next.
A trumpet is blown in Zion ; a solemn assembly is
convoked ; a fast is proclaimed. But shall I tell
you, my brethren, after excepting the small num-
ber who will then afflict their righteous soul, and, no
doubt, redouble their devotion ; after excepting the
small number, and after examining the nature of our
solemn humiliations, that lam less afraid of your
sins, than of your fasts for national reform ?

Before the great God ; — before the Holy One of
Israel, whose love of holiness is infinite as himself,
we shall appear on Wednesday next, with minds still
immersed in the cares, and agitated with the plea-
sures of the preceding day ; we shall appear with
dissipation, with a heart neither touched, nor broken,
nor contrite : we shall each appear, and say, / have
sinned ; or in other words, " I have made my house
a scene of voluptuousness, a seat of slander, a haunt
of infamy : I have trampled my brethren unde"?

St. Peter's Denial of Ms Master. 363

my feet, and this opulence, with which God has in-
vested me to support, I have employed to oppress,
the wrefched : I have amassed exorbitant i^ains on
the right hand, and the left; I have sacrificed friend,
pupil, widow, orphan ; I have sacrificed every thing
to my private interest, the only god I Worship and
adore.*' On this great God, who discovers the most
latent foldings of the heart, whose sword divides
asunder the soul tind spirit, the joints and marrow ;
in whose presence all things, the mind and heart,
the secret thoughts, the concealed crimes, the dark
designs, all things are naked and manifest : — on this
great God we presume to impose by the exterior,
by the tinsel of devotion, by covering ourselves with
sackcloth and ashes, by bowing the neck to the yoke,
and afflicting the soul for a single day ; even, if we
should put on sackcloth and ashes; if we should
bow the neck to the yoke, and afflict tlie soul for a
single day. But this very exterioi', of which God
says, Is this the fast I have chosen ? Callest thou this
a fast, a day agretahle to the Lord? Isaiah Iviii. 5.
This mere exterior is not even found among us: we
have only to open our eyes to admit tlie propriety
of the charge.

Before this great God, whose power is infinite,
and who seems to have displayed it of late years,
solely to punish the crimes of men, and to strike all
Europe with terror and death, with horror and des-
pair;—before this God we shall presume to ask, not
to be involved in the general destruction ; we shall
presume to offer up this prayer, while each is lesolv-
(^(\ to insult him, to devour one another, to adhere

364 St. Peter's Denial of his Blaster.

to our criminal connections, to persevere in our un-
lawful jjains. Am I then extravaj^ant in saying, that,
when I reflect on the nature of our solemn humilia-
tions, I am less afraid of our sins, than of the fasts
we celebi ate for national reform ?

Not that this sort of fasts, are always unavailing ;
the mercy of God sometimes gives them ell'ect, and
findeavours in some sort to overlook our hypocrisy.
When he slew them, then they sought him, and remcm-
hered that God was their rock. Nevertheless, they did
flatter with their mouth, and they lied unto him with
their tongues, for their heart ivas not right with him.
JBut he being full of compassion, forgave their iniquity ,
and many a time turned away his anger. Psalm. Ixxviii.
34 — 38, God has not only acted on these principles
with regard to his ancient people, but even w^ith re-
gard to us. On the approach of death, when we
have sought the Lord by solemn prayer. When we
have remembered our rocJc, when we have flattered
Tilth our mouth, and lied with our tongues, promising
reformation, he has had compassion upon us, and
has retarded our destruction. On that account we
still live. On that account these hearers are still
present in this temple, and the wicked among them
have been precipitated into the gulf of Gehenna.
But how longj think you, can th?s sort of fasts pro-
duce the effects for which they have hitherto avail-
ed? Weigh the words which follow the above quo-
tation. When God heard this, he 7vas wroth, and
greatly abhorred Israel: so that he forsook the taher^
TMcle in &hiloh, the tent he had planted among men.

St. Peter's Denial of his Maskr. 365

And lie delivered his strength into captivity, and his
glory into the enemy's hand, verse 59, 60, 61.

Holland! Holland! here is the sentence of thy
destiny. God, after regarding our humiliations for a
certain time, after remembering that jve are hut fleshy
after enduring the prayers of deceitful tongues, and
the promises of feigned lips, he will finally hear the
cry of our sins, he will abhor Israel, he will aban-
don his pavilion in Shiloh, and this sacred temple in
which he deigns to dwell with men.

My brethren, are we yet spared to sound the alarm,
to thunder ? And shall we not adopt a new mode of
celebrating this fast, and endeavour to execute it ?

And you, our senators and governors! who have
appointed this solemnity, let us apprize you also of
its appropriate duties. Come on Wednesday next :
like modern Jehoshaphats, prostrate, at the footstool
of God's throne, the dignities with which you are in-
vested; and for which you must give so solemn an
account. Come, and let ail your glory consist in hu-
miliation and repentance. Come, and surrender into
his omnipotent hands, the reins of this republic, and
swear that you will henceforth govern it by no max-
ims but his laws. And may God grant, may God in-
deed grant you, to set so laudable an example before
his church ; and, having inspired you with the noble
resolution, may he crown it with effect ?

Ministers of Jesus Christ, whom Providence calls
on Wednesday next to administer the word, your
task is obviously great. With what a charge are you
entrusted ! On you principally devolves the duty of
alarming and abasing the wicked. On you princi-

366 St. Peter's Denial of his blaster.

pally devolves the duty of stopping the torrent of in-
iquity, which is followed by these awful calamities.
On you principally devolves the duty of quenching
the flames of celestial vengeance, enkindled against
our sins. Who is sufficient for these things? But use
your efforts, and expect the rest from the blessing of
God. Speak as ministers ought to speak on like oc-
casions. C/y aloud, lift up your voice like a trumpet^
show Jacob his transgressions, and Israel his sins. If
you testify the truth, what matter if they murmur
against your discourses. And may God, on this so-
lemn occasion, teach our hands to war, and our fingers
to fight. May God inspire you with magnanimity of
mind correspondent to the mission witli which you
are invested.

And you. Christian people, what will you do on
Wednesday next ? It is not only your presence in
this temple ; — it is not only hymns and prayers, sup-
plications and tears, which we solicit,— a fast should
be signalized by more distinguished marks of con-
version and repentance : these are restitution, these
are mutual reconciliation, these are a profusion of
charities, these are a diligent search for the indigent,
who are expiring as much through shame as want>
Here, here, my dear brethren, is what we require.
And let me obtain this request ! Let me even expire
in this pulpit, in endeavouring to add some degree
of energy to your devotion, and effect to your fast !
Our prayers shall supply our weakness. O Almighty
God ! O God ! who makest judgment thy strange work,
let our prayers appease thy indignation ! Resist not
a concourse of people, assembled to besiege the

St. Peter's Denial of his Master. 367

ilirone of thy grace, and to move thy bowels of pa-
ternal compassion ! When our nobles, our pastors,
our heads of houses, our children, when all our peo-
ple, when all shall be assembled on Wednesday next
in this house, with eyes bathed in tears, with hearts
rent, for having offended so good and gracious a
God,— when each shall cry from the ashes of our re-
pentance. Have mercy upon me^ according to the mvl-
titude of thy tender mercies, and blot out my transgres-
sions. Deign thou also to be present, O great God,
and Holy One of Israel. Deign thou also to be pre-
sent with the goodness, the love, the bowels of com-
passion, which thou hast for poor penitent sinners I
Hear, O Lord, hear, O Lord, and pardon ! Amen,

On the Mature of the unpardonahle Sifh

Hebrews vi. 4, 5, 6,

ft is impossible for those who were once enU2;hlened,
and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted the
good word of God, and the powtrs of the world to
come ; if they shall fall away, to renew them, again
unto repentance.

[O W dreadful is this place I This is none other hut
the house of God, and this is the gate of heaven. On
a different occasion, there would have been nothing
surprising in tlie fears of Jacob. Had God revealed
himself to this patriarch in the awful glory of av ting-
ing wrath, and surrounded with devouring fire, with
darkness and with tempest ; it would not have been
surprising that a man, that a sinner, and a believer
of the earlier ages of the church, should have been
vanquished at the sight. But, at a period, when
God approached him with the tenderest marks of
love; when he erected a miraculous ladder between
heaven and earth, causing the angels to ascend and
descend for the protection of his servant; when he
addressed him in these consolatory words, Behold I
am with thee, 1 will keep thee in all places whither thou

VOL, VHo 47

370 The Nature of the unpardonable 6V«.

goest, and I nill hring thee again into this land ; for I
nill not leave thee ; that Jacob should tremble in such
a moment, is what we cannot conceive without as-
tonisiiment. What! is the sjale of heaven dreadful ;
and is the house of God an object calculated to strike
terror into the mind ?

My brethren, Jacob's fear unquestionably pro-
ceeded from the presence of God, from the sinojular-
ity of the vision, and the peculiar novelty of the
discovery, which struck his imagination. But let
us further extend our thoughts. Yes, the gate of
heaven is terrible, and the house of God is dreadful!
and his favours should impress solemnity on the
heart. Distinguished favours give occasion to dis-
tinguished crimes, and from places the most exalted
have occurred the greatest Aills. St. Paul, in the
words of my \e\U places each of the Hebrews,
whom he addressed, in the situation of .Jacob. He
exhibits a portrait of the prodigies achieved in their
favour, since their conversion to Christianity ; the
miracles which had struck their senses; the know-
ledge which had irradiated their minds; and the im-
pressions which had been made on their hearts. He
opens to them the gate of heaven ; but, at the same
time, requires that they should exclaim. How dread-
ful is this place ! From this profusion of grace, he
draws motives for salutary fear. // is impossible,
says he, for those tvho ivere once enlighlenedy and have
tasted of the hcavenlj/ gift, and were made partakers
of the Holy Ghost, and have tasted the good word of
God, and the powers oj the world to come ; if the}}
shall fall away, to renew them again unto repentance.

The Nature of the unpardonable Sin. 371

St. Paul, after having pronounced these terrific
words, adds ; Beloved, ?ve are persuaded better things
(if you. Happy apostle, who, while pronou oi £iig
the sentence of celestial vengeance, coukl rlaiter
himself that it would not fall on any of his audi-
ence. But, my brethren, shall we say, Belovedy
we are persuaded better things of you? The disposi-
tion is worthy of our wish. May it l^e the effect of
this discourse, and the fruit of our ministry !

To have been enlightened — to have tasted the
heavenly gift — to have been partakers of the Holy
Ghost — to have tasted the good word of God, and
felt the powers of the world to come — and to fall
away in defiance of so much grace, — such are the
odious traits employed by the apostle to degrade a
crime, the nature of which we shall now define. The
awful characteristics in the portrait, and the super-
added conclusion, that it is impossible to renew them
again unto repentance, fully apprize us, that he here
speaks of the foulest of all offences; and, at the
same time, gives us a limited notion of its nature.

Some have thought, that the surest way to obtain
a just idea of the sin, was to represent it by every
atrocious circumstance. They have collected all the
characteristics, which could add aggravation to the
crime ; they have said, that a man who has known
the trulh, who has despised, hated, and opposed it,
neither through fear of punishment, nor hope of re-
ward, offered by tyrants to apbstacy, but from a
principle of malice, is the identical person of whom
the apostle speaks ; and that in this monstrous asso-
ciation of light, conviction, opposition, and uncoii-

372 The Nature of the unpardonable Sin,

querable abhorrence of the truth, this awful crime
consists.

Others, proceedinsf further, have searched ancient
and modern history for persons, in whom those cha-
racteristics associate ; that, ?uj){^raddin£^ example to
description, they might exhibit a complete portrait
of the sin, the nature of which we shall endeavour to
define. In the course of this sermon, we sliall en-
deavor to draw, from their method, whatever may
most contribute to your instruction. But, first of
all, we deem it our duty to make some previous ob-
servations, and to derive the light from its source.
In the discussion of a sin, solitary in its nature, the
Scriptures having excluded none from salvation, but
those who are guilty of this ofTence, it is of the last
importance to review all those passages, which, it is
presumed, have reference to the ciime : we must in-
quire in what they differ, and in what they agree,
drawing from this association of light, that instruc-
tion, which cannot be derived from any other source.

Tlie task will not exceed our limits, there being
only four texts, in which, it is presumed, the Scrip-
lures speak of this sin. We shall begin with the
words of St. Matthew : 1 SQf/ unto you, all manner of
sin and Idasphtmg shall he forgiven unto men; but the
hlasphenuj against the Holy Ghost shall not be forgiven
unlo men. And whosoever speaketh a word against
the Son of man, it shall be forgiven him ; but whosoever
speaketh against the Ilolj/ Ghost, it shall not be forgiv-
en him, neither in this world, neither in that whieli is to
eorne, Ttiis text, which Augustine deems the most

The Nature of the unpardonable Sin. 373

difficult in the scriptures, will become intelligible, if
we examine the occasion, and weigh the words.

The occasion is obvious to understand. .Tesus had
just cured a demoniac. The Pharisees had attested
the fact, and could not deny its divine authority :
their eyes decided in favour of Jesus Christ. But
they had recourse to an extraordinary method of de-
faming Iiis character. Unable to destroy the force
of the miracle, they maintained that it proceeded
from an impure source, and that it was by the power
of the devil Jesus Christ healed this afflicted class of
men. This was the occasion on which he pronounc-
ed the words «e have recited.

The import of the expressions is equally easy to
comprehend. Who is the Son of man 1 And who is
the Holy Ghost ? And what is it to speak against the
one and the other ? The Son of man is .Tesus Christ
revealed in human form. Without staying here to
refute a mistake of the learned Grotius who pretends,
because the article does not precede the word, it is
not to be understood of our Saviour, but of men in
general. To confirm the sense here attached to tho
teim, we shall only observe, tiiat St. Luke (chap. xii.
8.) after calling our Saviour the Son oj jnan, imme-
diately adds. Whosoever shall speak a word against
the Son of man, it shall be forgiven him : where it evi-
dently follows, that by the Son of man, Jesus Christ
must be understood. And though the expression
may elsewhere have other significations, they have
no connection with our subject.

By tlie Holy Ghost, must be understood the third
person in the adorable Trinity , considered not only

374 The ISJalure of the unpardonable Sin.

as God, but as Author of the miracles achieved for
the confirmation of the gospel. Hence, to speak
against the Son of man, was to outrage the Lord Je-
sus ; to render his doctiine suspected ; to call his
mission in question ; and particularly to be offended
at the humiliations which surrounded it on earth.
Such was their conduct who said. Is not this the car-
penter's son ? Can there any good thing come out of
Nazareth ? A gluttonous man, a wine-bibber, ajriend
of publicans and sinners.

To speak against the Holy Ghost, was maliciously
to reject a doctrine ; when he who delivered it, con-
iirmed the truth of it by so distinguished and evident
a miracle as healing a demoniac ; and to ascribe those
miracles to the devil, which, they were assured, had
God alone for their author. Here, I conceive, is all
the light we can derive from the text. And as many
persons determine the sense of a text, not so much
by the letter as the reputation of the interpreter, we
must apprise them, that we have derived this expla-
nation, not only from the writings of our most cele-
brated commentators who have espoused it, but also
from the works of the most celebrated of the fathers
— I mean Chrysostom. The following is the sub-
stance of his paraphrase on the text in St. Mat-
thew : — " You have called me a deceiver, and an en-
emy of God ; I forgive tliis reproach. Having
some cause to stumble at the flesh with which I am
clothed, you might not know who I am. But can
you be ignorant that the casting out of demons, is
the work of the Holv Ghost ? For this cause, he who

The Nature of the impardoivable Sin. 375

says, thai I do these miracles by Beelzebub, shall not
obtain remission "

Such is the comment of Chrysostom, to whom we
add the rematk of an author, worthy of superior
confidence; it is St. Mark, who subjoins these
words: Because the Pharisees said he hath aniinclcan
spirit. Hence it is inferred that the Pharisees, by
ascribinoj the miracles of the Holy Ghost, to an un-
clean spirit, were guiUy of the identical sin against
the Holy Ghost, of which Jesus Christ had spoken ;
as to me is evidently proved.

The second text we shall explain, occurs in the
fifth chapter of the first epistle of St. .Tohn. If any
man see his brother sin, a sin which is not unto death, he
shall ask, and he shall give him lifejor them that sin
not unto death : there is a sin unto death : 1 do not say
that ye shall pray for it. On this question there are,
as we usually say, as many opinions as parties.

Consult the doctors of the Roman church, and
they will establish, on these words, the frivolous dis-
tinction between venial and mortal sins ; a conjecture
both false, and directly opposed to those from wh.om
it proceeds. Because, if this sense be true, the mo-
ment a man commits a mortal sin, prayer must cease
with regard to him ; and he who commits a venial sin,
■will still need the prayers of saints to avoid a death
he has not deserved : this is not only indefensible,
but what the Catholics themselves would not pre-
sume to maintain.

Waving the various glosses of the Novatians, and
other commentators, do you ask what is the idea we
should attach to these words of the apostle, and what

376 The Nature of the unpardonable Sin.

is the sin of which he here speaks? We repeat what
we have already intimated, that it is difficult to ex-
plain. However, on investis^atino; the views of the
apostle tliroughout the chapter, v»e discover the sense
of this text. His design was, to embolden the young
converts in the profession of the religion they had
so happily embraced. With this view, he here reca^
pitulates the proofs which established its truth :
The?'€ are three that bear 7vitness on earthy the water,
and the spirit, and the blood. It is the innocence of
the primitive Christians, which is called the rvaler ;
the miracles which are called the spirit ; and martyr-
dom, by w hich the faithful have sealed their testimo-
ny, and which is called the blood: attesting that
those three classes of witnesses, demonstrate the truth
of the Christian religion, and render its opposers
utterly inexcusable.

After these, and similar observations, the apostle
says expressly, that he wrote for the confirmation of
their faith, and closes with this exhortation: Little
children^ keep yourselves from idols. Betw een these
two texts, occur the words we wish to explain ;
There is a sin unto death : I do not say that ye shall
pray for it. Must not the sin unto deaths be that
against which he wished to fortify the saints; I mean
apostacy ?

What, say you, is a man lost without remedy who
has denied the truth, and is every one in the sad si-
tuation of those for whom the apostle prohibits
prayer? God forbid, my brethren, that w^e should
preach so strange a doctrine ; and once more renew
the Novatian severity! There are two kinds of

The Nature of the unpardonalile Sin, 377

apostates, and two kinds of apostacirs: there is one
]vind of apostacy into which we fall by the fear of
punishment, or on the blush of the moment, by the
promises satan makes to his proselytes. There is
another, into which we fall by the enmity we have
to the truth, by the detestable pl^^asure we take in
opposing its force. It would be cruel to account the
first of these offences, a sin unto death; but the Spir-
it of God directs us to attach this idea to the second.
There are likewise two kinds of apostates. Thrre
is one class, who have made only small attainments
in the knowledo;e of the truth ; weak and imperfect
Christians unacquainted as yet, with the joys and
transports excited in the soul by a reb'a^ion, which
promises the remission of sin, and everlastinj[y felici-
ty. There is anoljjer, on the contrary, to whom
God has given superior knowledge, to whom he has
communicated the gifts of miracles, and whom he
has caused to experience the sweetness of his pro-
mise. It would be hard to reject the first ; but the
apostle had regard to the second. Those, accoiding^
to St. .I<»hn, who have committed the sin vntf deaths
are the persons avIio abjure Christianity, after the re-
ception of all tli#se gifts.

These observations lead to the illustration of the
two passages yet to be explained : the one is in the
tenth chapter to the Hebrews ; the otlier is our text.
In both these passages it is obvious the apostle had
the second class of apostates in view. This is very
apparent from our text. Throughout the whole of
this epistle, it is easy to prove, that the apostle's wish

VOL. TIT, 48

378 The Nature of the unpardonable Sin,

was to prevent apostacy. He especially designed
fo make it evident, that to renounce Christianity^
after attesting its confirmation by miracles, here de=
n<)iT>inated distrihulions of the Holy Ghost, was a
crime of the grossest enormity. He has the same
design in the iex\. Let ii? examine the terms.

1. They were once enlightened ; that is, they had
known the truth. They had compared the prophets
with the apostles, the prophecies with ihe accomplish-
ment ; and by the collective force of truth, they were
fully persuaded that Jesus was the Messiah. Or, if
you please, they ivere once enlightentd ; that is, they
were hnpiisnl ; baptism, in the primitive church, suc-
ceeding instruction, according to that precept of
Christ, Go ye and tearh all nations, baptising them.
Lc. St. Paul, at the beginning of this chapter, speak-
ing of baptism, expresses the same sentiment. So
also we are to understand St. Peter, when he says,
that the baptism ivhich now saves us, is not the putting
away the fiUh of thejiesh, but the answer of a good con-
science. The answer of a good conscience, is the
rectitude of conduct, resulting from the catechumen's
knowledge and faith. Hence they commonly gave
the appellation of illuminated to a man after bap-
tism. " The washing of baptism," says Justin Mar-
tyr, " is called illumination ; because he who is in-
instructed in these mysteries, is enlightened." Hence
also the Syriac version, instead d enlightened, as our
rending which follows the Greek, has rendered it
haptised.

2. They have tasted of the heavenly gift : that is, they
have experienced the serenity of that peace, when
v;e no longer fear the punishment of sin ; having

The Nature of the unpardonable Sin. 379

passed, if I may so speak, the rigorous road of re-
pentance, info favour with God.

3. Tfiei/ were made partakers of the Holy Ghosty
they tasted of the good word of God, and the powers oj
the world to come. All these various expressions may
be understood of miracles performed in Iheir pre-
sence, or achieved by themselves. The Hoiy Ghost
himself has assumed this acceptation, in various parts
of the Scriptures, as in that remarkable passasje in
the nineteenth chapter of the Acts, i/aw^e recmet?
the Holy Ghost ? — We have not so much as heard,
whether there be any Holy Ghost. The good word, savs
Grotius, is the promise of God, as in tlie tvveniy-ninth
of Jeremiah, / ivill — perform my good word towards
you ; that is, my promise ; and one of the greatest
promises made to the primitive Christians, was the
gift of miracles. These sigfis^s-a.y& Jesus, shall follow
them thai believe ; in my name they shall cast out de-
vils, they shall speak with tongues, they shall take up
serpents. In fine, the powers of the world to come, were,
likewise, the prodigies to be achieved durino- the
gospel economy ; which the Jews called the age, or
world to coine ; prodigies, elsewhere called, the ex-
ceeding greatness of his power, and the mighty workino-
of his power.

These are the endowments, with which the per-
sons in question were favoured; their crime was
apostacy. It is impossible, if they fall away, to renew
them again unto repentance.

To fall away, does not characterize the state of a
man, who relapses, after having obtained remission.
How deplorable soever his situation \n%y bo, it is not

380 The Nature of the wipardonahle Sin.

without resource. The falling away in our text sig-
nifies a total defection ; an entire rejection of Jesus
Christ, and of his reliafion. The falling away, ac-
cording to S(. Paul, in the ninth chapter of his epistle
to the Romans, marks the first stage of obduracy in
the Jewish nation. But the falling away in our
text, is not only a rejection of Christ, but a rejection
after having known him : it is not only to reject, but
to outrage and persecute hitn with malice and enmi-
ty *)f heart. Here is all the information we can de-
rive from the text. The unpardonable sin, in these
words, is that of apostates; and such as we have
characterized in the preceding remarks.

This also is the genuine import of the tenth chap-
ter of the epistle to the Hebrews, If we sin wiljully
after having received the knowledge of the truth, as
would be easy to prove.

If you have been attentive to all tlie considerations
we Iiave now advanced ; if you have understood the
explanations we have given of the several texts, you
may form a correct idea of the unpardonable sin.
You may know wiiat this crime was, at least, in the
tiine of the priuiitive cliurch. It was denying, hat-
ing, and maliciously opposing the trutli, at the mo-
ment they were persuaded it proceeded from God.
Two classes of men might commit this crime in the
apostolic age.

Firsti thoae who had never embraced Christianity ;
but opposed its progress in defiance of rational con-
victioti, a;i.J the dictates of c )nscience. Tiiis was
the siu of the Ftiarisees, who maliciously ascribed

The Nature of the unpardonahle Sin. 381

to the devil miracles, which they knew could have
God alone for their author.

Secondly, those who had embraced the gospel, who
had been baptized, who had received the gift of mir-
acles, and experienced all the graces enumerated in
the text. This was the sin of those, who, after con-
version, abjured the truth, and pronounced against
Jesus C;irist the anathemas which his enemies, and
particularly the Jews, required of apostates. These
St. Paul had in view, in the words of our text, and
in the tenth chapter of this epistle. Of these St.
John also spake, when he said, there is a sin unto
death. Hence the sin described in these three passa-
ges, and the sin against the Holy Ghost, is the same
in quality, if I may so speak, though diversified in
circumstances : we have, consequently, comprised
the whole under the vague appellation of unpardon-
able sin.

After these considerations, perhaps, you already
begin to rejoice. This serjuon, designed to inspire
the soul with sanctifying fear, has, perhaps, already
contributed to flatter your security : you no longer
see any thing in the text, which atfects your case ;
nor any thing in tiie most disorderly life, connected
with a crime, peculiar to the primitive Chiistians.
Let us dissipate, if possible, so dangerous an illu-
sion. We have done little, by tracing the manner
in which the first witnesses of the gospel became
guilty of the unpardonable sin; we must also in-
quire, what relation it may have to us.

In general, it is not possible to liear subjects of
this nature discussed, vvitiiouLa variety of questions

3o2 The Nature of the unpardonahic Sin.

revolving in the mind, and asking one's self, Have
I not already committed tiiis sin ? Does not such
and siicli a vice, by which I am captivated, consti-
tute its essence ? Or, if I have never commiltfd it
yet, may I not fall into it at a future period? It is
but just, brethren, to afford you satisfaction on points
so important. Never did we discuss more serious
questions; and we frankly acknowledge, that all we
have hitherto advanced, was merely introductory to
what we have yet to say ; and for which we require
the whole of the attention, with which you have fa-
voured us.

Though truth is alwavs the same, and never ac-
commodates itself to the humors of an audience, it
is an invariable duty to resolve these questions ac-
cording to tlie characters of the inquirers. The
questions amount in substance to this; Can a man
in this age commit the unpardonable sin ? And, I as-
sure you, they may be proposed fiom three princi-
ples, widely different from each other : from a mel-
ancholy, from a timorous, and a cautious disposi-
tion. We shall diversify our solutions, correspond-
ent to this diversit}' of character.

1. One may make this inquiry through a melan-
choly disposition ; and mental derangement is an
awful complaint. It is a disease which corrupts the
blood, stagnates the spirits, and flags the mind.
From the body, it quickly communicates to tlie
soul ; it induces the sufferers to regard every object
on the dark side ; to indulge phantoms, and cherish
anguish, which, excluding all consolation, wholly
devotes the mind to objects, by which it is alarmed

The Nature of the vvpardonalk Sin. 383

and lormented. A man of this disposilioii, on ex-
amining his conscience, and reTJevvino^ liis life, will
draw his own character in the deepest colours. He
will construe his weakness into w'ckedness, and his
infirmities into crimes ; he will mas^nify the number,
and aorgravate the atrocity of his sins ; he will class
himself, in short, with the worst of human characters.
And ourreasons for self condemnation and abasement
before God, being always too well founded the per-
son, in question, proceeding on these principles, and
mistaking <he causes of humiliation and repentance,
for just subjects of horror and despair, readily be-
lieves himself lost without resource, and guilty of the
unpardonable sin.

Without doubt, it is highly proper to reason with
people of this description. We should endeavour to
compose them, and enter into their sentiments, in or-
der to attack their arguments with more effect ; but,
after all, a man so afflicted has more need of a phy-
sician than a minister, and of medicine than sermons.
If it is not a hopeless case, we must endeavour to re-
move the complaint, by means which nature and art
afford ; by air, exercise and innocent recreations.
Above all, we must pray that God would cause the
hones he has broken to rejoice ; and tliat he would not
abandon, to the remorse and torments of the damned,
souls redeemed by the blood of his beloved Son, and
reconciled by his sacrifice.

2. This inquiry may also be made through a tim-
orous disposition. We distinguish timidity from me-
lancholy ; the first being a disposition of the mind,
occasioned bv the mistaken notions we entertain of

384 The Nature of the mipardonahle Sin.

God and his word ; the second, of the body. Th^
timorous man fixes his eye on what the scriptures
say of the justice of God, without paying; adequate
attention to what is said of his mercy. He h^oks
solely at the perfection to which a Christian is caHed,
without ever re^ardino; the leniency of the j>;ospel.
Such a man, like the melancholy person, is readily in-
duced to think himself guilty of the unpardonable
sin. Should he flatter liimself with not liavinoj yet
perpetrated the deed, he lives in a continual fear.
This fear may, indeed, proceed from a good princi-
ple, and be productive of happy effects, in exciting
vio;i!nnce and care ; but, if not incompatible with the
liberty of the children of God, it is at least repug-
nant to the peace tliey may obtain ; which constitules
one of tl;e sweetest comforts of reliii;ion, and one of
tlie most effectual motives to conciliate the heart.

If a man of this description should ask me, wi)eth-
er one may now commit the unpardonable sin ? I
would repeat what I have just said, that this sin, in all
its ciicursislances has peculiar reft-rence to the mira-
cles by which God formerly confirmed the evanireli-
cal doctrine ; and consequently, to account himself
at this period guilty of the crime, is to follow the
emotions of fear, rather than the conviction ol argu-
ment. I would compare the sin which alarms his
conscience, wi^j tliat of the unhappy man of whom
\ve spake. I would prove by this comparison, that
the disposition of a man, who utters blasphemy
acraind Jesus Christ, who makes open war will, the
professors of his doctrine, has no resemblance to the
si vie of another ; ^^ho sins with remorse and contri-

The Nature of the unpardonable Sin. 385

fion ; who wrestles with the old man ; who some-
times conquers, and sometimes is conquered : though
he has sufficient cause from his sin to perceive, that
the Jove of God by no means properly burns in his
heart ; he has, however, encouraojement fram hig
victories, to admit that it is not totally extinguished.
I would assist this man to enter more minutely into
his state ; to consider the holy fears which fill, the
terrors which agitate, and the remorse which troubles
his heart ; and in such a way as to derive from the
cause of his grief, motives of consolation. We
should never stretch our subjects, nor divide What
.Tesus Christ has joined by a happy temperature.
If you look solely at the mercy of God, yoU
will unavoidably form excuses to flatter your se-
curity ; on confining yourselves to his justice, you
will fall into despair. It is by this happy tempe=
rature of severity and indulgence, of mercy and
justice, of hope and fear, which brings the soul of a
saint to general repose : it is this happy temperature
which constitutes the beauty of religion, and ren-
ders it efficacious in the conversion of mankind.
This should be our method with persons of a doubt=
ful disposition.

But woe vmto us, if under the pretext of giving
the literal import of a text of Scripture, we should
conceal its general design; a design equally interests
iiig to Christians of every age and nation, and which
concerns you, my brethren, in a peculiar manner."
woe unto us, if under a pretence of composing the
consciences of the timorous, we should afford the
slightest encouragement la the hardened, to flatter

TOL. TJI. 49

386 The Nature of the unpardonable Sin.

their security, and confirm them in their obduracy
of heart.

3. This inquiry, — Whether we can now commit
the unpardonable sin ? — may likewise be made on
the ground of caution, and that we may know the
danger, only in order to avoid it. Follow us in our
reply.

We cannot commit this sin with regard to the pe
culiar circumstances of those, who lived in the first
ages of the church. This has been proved, I think,
by the preceding arguments; no person having seen
Jesus Christ work miracles, and, like the Pharisees,
hating called him Beelzebub; nor has any one re-
ceived the gift of miracles, and afterwards denied
the truth, as those apostates, of whom we spake.
But a man may commit the crime, with regard to
what constitutes its essence, and its atrocity. This
also we hope to prove. For, I ask, what constitut-
ed the enormity of the crime ? Was it the miracles,
simply considered ? Or was it the conviction and sen-
timents which ensued, and wliich proceeded from the
hearts of the witnesses? Without a doubt it was tiie
conviction and the sentiments, and not the miracles
and prodigies, separately considered, and without
the least regard to their seeing them performed, or
themselves being the workers. If we shall, there-
fore, prove, that the efforts which Providence now
employs for the conversion of mankind, may con-
vey to the mind the same conviction, and excite the
same sentiments afforded to the witnesses of these
miracles, shall we not consequently prove, that if
men now resist the gracious efforts of Providence,

The Nature of the unpardonable Sin. 387

they are equally guilty as the ancients; and of
course, that which constitutes the essence and atro-
city of the unpardonable sin, subsists at this period,
as in the apostolic age.

1. A man, at this period may sin against the
clearest light. Do not say that he cannot sin against
the same degree of light, which irradiated the primi-
tive church. I allow that none of you hare seen
the miracles performed for the confirmation of our
faith ; but I will venture to affirm, that there are
truths as palpable, as if they had been confirmed
by miracles; I will venture to affirm, that if they
collect all tlie proofs we have of the divine authority
of our Saviour's mission, there will result a convic-
tion to the mind as clear, as that which resulted to
the Pharisees, on seeing the demoniac healed.

2. What constituted the atrocity of the crime in
the first ages, was attacking this religion, whose ev-
idence they had attested. This may also be found
among men of our own time. A man, who is con-
vinced that the Christian religion was revealed from
heaven ; — a man who doubts not, among all the reli-
gious connections in the Christian world, that to
which he adheres is among the purest ; — -a man who
abandons this religion ; — a man who argues, who dis-
putes, who writes volume upon volume, to vindi-
cate his apostacy, and attacks those very truths,
whose evidence he cannot but perceive ; such a man
has not committed tiie unpardonable sin in its whole
extent ; but he has so f^ir proceeded as to attack the
truths, of whose veracity tie was convinced.

3BB The Nature of the unpardonable Sin.

3. What further constituted the atrocity of the
crime, was falling away ; not by the fear of pun-
ishment, not by the first charms Satan presents to
his proselytes, but by a principle of hatred against
truths, so restrictive of human passions. This may
also be found among men of our own age. For ex-
ample, a man who mixes in our congregations, who
reads our books, who adheres to our worship ; but
who, in his ordinary conversation, endeavours to
discredit those truths, to establish deism or impiety,
and abandons himself to this excess, because he hates
k religion which gives him inquietude and pain, and
wishes to expunge it from every heart; this man has
mot committed the unpardonable sin in all its extent,
but he has so far proceeded as to hute the truth.

4. What, lastly, rendered the crime atrocious with
regard to apostates, was their running to this excess,
after having tasted the happiness, which the hope of
salvation produces in the soul. This may, likewise,
be found among Christians of our own age. For,
example, a temporary professor; — a man (to avail
myself of an expression of Jesus Christ,) who re-
ceives the word with Joy ; — ^a man, who has long pray-
ed with fervour, who has communicated with trans-
ports of delight; — a man of this description, who
forgets all these delights, who resists all these at
tractive charms, and sacrifices them to the advanta-
ges offered by a false religion ; he has not yet com-
mitted the unpardonable sin, but he surely has the
characteristic of Jailing awai/, after having been 07}c^
enlightened^ and tasted of the heavenly gift.

The Nature oj the unpardonahk Sin. 389

You now perceive, my brethren, that all these
characteristics may be found separately among tnen
of our own age. But should Uiere be a man in whom
they all unite ; a man who has known and abjured
the truth ; who has not only abjured, but opposed
and persecuted it, not in a moment of surprise, and
at the sight of racks and tortures, but from a princi-
ple of enmity and hatred ; do you not think he would
have just cause to fear, that he had committed the
unpardonable sin.

To collect the whole in two words, and in a yet
shorter way to resolve the question, " Is it possible
now to commit the unpardonable sin ?" I answer ;
We cannot commit it with regard to every circum-
stance ; but, in regard to what constitutes its essence
and atrocity, it may be committed ; and though men
seldom fall so deeply, yet it is not impossible. Few
complete the crime ; but many commit it in part,
and in degree. Some imagine themselves to be
guilty, by an ill-founded fear; but a much greater
number are daily going the awful road, and, through
an obstinate security, unperceived. 1'hey ought, of
course, to reject the thought of having proceeded
to that excess; but, at the same time, to take pre-
caution, that, in the issue, the dreadful period may
never come, which is nearer, perhaps, than they
imagine.

Application,

What effects shall the truths we have delivered
produce on your mindg ? Shall they augment youi

390 The Nature of the unpardonable Sin.

pride, excite vain notions of your virtue, and sug-
gest an apology for vice, because you cannot, in the
portrait we have given, recognise your own charac-
ter ? Is your glory derived from the consideration,
that your depravity has not attained the highest
pitch ; and that there yet remains one point of hor-
ror, at which you have not arrived ? Will you sutfer
the wounds to corrode your heart, under the notions
that they are not desperate, and that there is still a
remedy ? And do you expect to repent, and to ask
forgiveness, when repentancejs impracticable ; and
ivhen all access to mercy is cut off?

But who among our hearers can be actuated by
so great a frenzy ? What deluded conscience can
enjoy repose under a pretext, tliat it has not yet
committed the unpardonable sin ? Whence is it, af-
ter all, that this crime is so dreadful ? All the rea-
sons which may be assigned, terminate here, as in
their centre, that it precipitates the soul into hell.
But is not hell the end of every sin ? There is this
difference, it must be observed, between the unpar-
donable sin, and other sins, that he who commits it is
lost without resource ; whereas, after other sins, we
have a sure remedy in conversion. But, in all cases,
a man must repent, reform, and become a new crea-
ture; for we fmd in religion, what we find in the
human body ; some diseases quite incurable, and
others which may be removed with application and
care : but they have both the similarity of becoming
incurable by neglect ; and what, at first, was but a
fliglit indisposition, becomes mortal by presumption
and dclnv.

The Nature of the unpardonable Sin. 391

Besides, there are few persons among us, — there
are few monsters in nature, — capable of carrying
"wickedness, all at once, to the point we have describ-
ed. But how many are there who walk the awful
road, and who attain to it by degrees ? They do not
arrive, in a moment, at the summit of icnpiety. The
first essays of the sinner, are not those horrid traits
which cause nature to recoil. A man, educated in
(he Christian religion, does not descend, all at once,
from the full lustre of truth, to the profoundest dark-
ness. His fault, at first, was mere detraction ; thence
he proceeded to negligence ; thence to vice ; next he
stifles remorse ; and, lastly, proceeds to the commis-
sion of enormous crimes : so he, who, in the begin-
ning, trembled at the thought of a weakness, becomes
insensible of the foulest deeds, and of a conduct the
most atrocious.

There is one reflection with wbkli you cannot be
too much impressed, in an age, in which Jesus Christ
approaches us with his light, with his spirit, and with
all the advantages of the evangelical economy ; that
is, concerning the awful consequences of not improv-
ing these privileges, according to their original design.
You rejoice to live in the happy age, which so many
kings and prophets have desired to see. You have rea-
son so to do. But you rejoice in these privileges,
while each of you persists in a favorite vice, and a
predominant habit ; and because you are neither
Jews nor heathens, you expect to find, in religion,
means to comj>ose a conscience, abandoned to every
kind of vice : this is a most extraordinary, and al-
most general prejudice among Christians. But this

392 The Nature of the unpardonahle Sin.

light, in which you rejoice, — this Cliristianity, by
which you are distinguished, — this faith, which con-
stitutes your glory, will aggravate your condemna-
tion, if your lives continue unreformed. The Phar-
isees were highly favoured by seeing Jesus Christ in
the flesh, by attesting his miracles, and hearing the
wisdom which descended from his lips ; but these
w ere the privileges which caused their sin to be ir-
remissible. The Hebrews were happy by being en-
lightened, by tasting of the heavenly gift, and the
powers of the evangelical economy ; but this happi-
ness, on their falling away, rendered their loss irre-
parable.

Apply this thought to the various means, which
Providence affords for your conversion ; and think
what effect it must produce on your preachers. It
suspends our judgment, and ties our hands, if I may
so speak, in the exercise of our ministry. We are
animated at the sight of the blessing which the gos-
pel brings ; but, when we contemplate the awful con-
sequences on those who resist, we are astonished and
appalled.

Must we wilfully exclude tlie light ? What effects
have the efforts of Providence produced on you ?
What account can you give of the numerous privi-
leges, with which Heaven has favoured }-ou ? Think
not that we take pleasure in declamations, and in
drawing frightful portraits of your conduct. Would
to God that our preaching were so received, and so
improved, as to change our censures into applause,
and all your strictures into approbation. But char-
ity is never opposed to experience. So many ex-

The Nature of the unparttonahlc Sin, 393

hoi tations, so many entreaties, so many affectionate
warnings, so many pathetic sermonFj so many in-
strnctions, so many conflicts to save you from vice,
leave the proud in his i)ride, the implacable in his
hatred, the fashionable woman in full conformity to
the world, and every other in his predominating sin.
What line of conduct shall we consequently adopt?
Shall we continue to enforce the truth, to press the
duties of morality, and to trace the road of salvation,
in which you refuse to walk ? We have already
said, that these privileges will augment your loss, and
redouble tlie weight of your chains. Must we shut
up these churches ? Must we overturn these pulpits ?
Must we exile these pastors ? And making that the
object of our prayer, which ought to be our justest
cause of fear, must we say, Lord, take away thy
word ; take away thy Spirit ; and remove thy can-
dlestick ; lest, receiving too large a portion of grace,
we should augment the account we have to give,
and render our punishment more intolerable.

But why abandon the soul to so tragical a
thouglit ? Lord, continue with us tliese precious
pledges of thy loving-kindness, which is belter than
lije, and give us a new heart. It is true, my brethren,
a thousand objects indicate, that you will persist in
impiety. But I know not what sentiment flatters us,
that you are about to renounce it. These were St.
PauPs sentiments concerning the Flebrews : he saw
the efforts of the world to draw them from the f^iih,
and the almost certain fall of some : in the mean
time he hoped, and by an argument of charity, that
the equity of God would be interested to prevent
VOL, yiu ^^0

39-4 The Nature of the uvpardonuhlc Sin.

their fall. He hoped further ; he hoped to sec an
event of consolation. Hence he opened to the He-
brews the paths of tribulation in >vliich tliey walked
with courasje. He caHed to their remembrance so
many temptations refuted, so many enemies con-
founded, so many conflicts sustained, so many victo-
ries obtained, so many trophies of glory already pre-
pared ; and, proposing himself for a model, he ani-
mated them by the idea of what they had already
achieved, and by what they had yet to do. Call to
remembrance, says he, the former days, in which ye en-
dured so great a fight of afflictions, j^artly whilst you
were made a gazingstock, both by reproaches and af
Jiiciions, and partly whilst ye became companions of
them that were so used. Cast not aweiy, therefore, your
confidence, which hath great recon}penee of reward,
Heb. X. 32, 33, 3.5. We address the like exhortation to
each of our hearers. We remind you of whatever
is most to he admired in your life, though weak and
imperfect, the communions you have celebrated, the
prayers you have offered to heaven, the tears of re-
pentance already shed.

And you, my brethren, my dear brethren, and ho-
noured countrymen, I call to your recollection, as
&t, Paul to the Hebrews, the earlli strewed with the
bodies of Nour martyrs, and stained with > our blood;
- — the desert j'opulated with your fugitives ; — the
places of your nativity desolated ; }'our tenderest
ties dissolved ; — your prisoners in chains, and con-
fessors in irons;- — your liouses rased to the founda-
lion ; and the precious remains of your shipwreck

The Nature of the unpardonahle Sin. 395

scattered on all the shores of Christendom. Oh \
Let us not cast away our confidence, which hath great
recompence of reward. Let not so many conflicts be
lost ; let us never forsake this Jesus to whom we are
devoted ; but let us daily augment the ties which at-
tach us to his communion.

If these are your sentiments, fear neither the ter-
rors nor anathemas of the Scriptures. As texts, the
most consolatory, have an awful aspect to them who
abuse their privileges, so passages the most terrific,
have a pleasing aspect to those who obey the calls of
grace. The words we have explained are of this
kind ; for the apostle speaking of a certain class of
sinners, who cannot be renewed again unto rejjentance,
implies thereby, that all other sinners, of whatsoever
kind, may be renewed. Let us therefore repent. Let
us break these hearts. Let us soften these stones.
Let us cause floods of tears to issue from the dry
and barren rocks. And after we have passed through
the horrors of repentance, let our hearts rejoice in
our salvation. Let us banish all disco uraijinji fears.
Let us pay the homage of confidence to a merciful
God, never confounding repentance with despair.
Repentance honours the Deily ; despair degrades
him. Repentance adores his goodness ; despair sup-
presses one of his brightest beams of glory. Repen-
tance follows the example of saints ; despair con-
founds the human kind with demons. Repentance
ascribes to the blood of the Redeemer of the world
its real worth ; despair accounts it an unholy thing.
Let us enter into these refleclions ; let tiiis day be

396 The Nature of the unpardonable Sin.

equally the triinnpli of repentanco over the Iiorrors
of sin, and the triumpli of i^race over the anojnish of
repentance. God grant us this grace ; to him, Fa-
ther, Son, and Ho]y Spirit, be honor and glory for
ever. Amen.

FINIS,

SPfc"

J