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LIBRARY 

OF   THE 

Theological    Seminary, 

PPflNCETON,    N.J. 


BY  4253  .S3  S8  1812   V.7 
Saurin,  Jacques,  1677-1730. 
sermons  translated  from  the 
original  French  of  the  late 


//vy^ 


SERMONS 


TRANSLATED  FROM  THE  ORIGINAL 'IFRENCH 


OF 


THE  LATE   REV.   JAMES    SAURIN, 


PASTOR  OF  THE  FRENCH  CHURCH  AT  THE  HAGUE. 


BY  JOSEPH  SUTCLIFFE. 


VOLUME  VII. 
ON  IMPORTANT  SUBJECTS. 

THE    WJOOND    EDITION. 


LONDON: 

Printed  by  R,  Edwards,  Crane  Court,  Fleet  Street, 

FOR    W.    BAYNES,    54,    PATERNOSTER    ROW. 
1812. 


PREFACE 


OAURIN's  Sermons,  one  hundred  and  six- 
ty-eight in  number,  are  comprised  in  twelve 
volumes.  I  have  read  them  with  edification 
and  delight.  Actuated  by  these  sentiments,  I 
doubted  whether  I  could  better  employ  my 
leisure  moments,  than  in  preparing  an  addi- 
tional volume,  to  those  already  before  the 
English  reader. 

The  Three  Discourses,  on  the  Delay  of 
Conversion,  are  a  masterly  performance,  and 
in  general,  a  model  of  pulpit  eloquence.  They 
are  not  less  distinguished  by  variety  and 
strength  of  argument,  than  by  pathos  and 
unction:  and  they  rise  in  excellence  as  the 
reader  proceeds.  Hence,  1  fully  concur  in 
opinion  with  Dupont,  and  the  succeeding  edi- 
tors, who  have  given  the  first  place  to  these 
Discourses  :  my  sole  surprise  is,  that  they  were 
not  translated  before.  Whether  they  were  re- 
served 


IV  PREFACE. 

served  to  ornament  a  future  volume,  or  whe- 
ther the  addresses  to  the  unregenerate  were 
deemed  too  severe  and  strong,  I  am  unable  to 
determine.  By  a  cloud  of  arguments  derived 
from  reason,  from  revelation,  and  from  expe- 
rience, our  author  certainly  displays  the  full 
effusions  of  his  heart,  and  in  language  unfet- 
tered by  the  fear  of  man.  The  regular  appli- 
cations in  the  first  and  second  Sermon,  are  ex- 
ecuted in  such  a  style  of  superior  merit,  that 
I  lament  the  deficiency  of  language  to  convey 
his  sentiments  with  adequate  effect. 

On  the  subject  of  warm  and  animated  ad- 
dresses to  wicked  and  unregenerate  men,  if  I 
might  be  heard  by  those  who  fill  the  sanctuary, 
I  would  venture  to  say,  that  the  general  cha- 
racter of  English  Sermons,  is  by  far  too  mild 
and  calm.  On  reading  the  late  Dr.  Enfield's 
English  Preacher,  and,  finding  on  this  gentle- 
man's tablet  of  honour,  names  which  consti- 
tute the  glory  of  our  national  Church,  I  seem 
unwilling  to  believe  my  senses,  and  ready  to 
deny,  that  Tillotson,  Atterbury,  Butler,  Chan-^ 
dier,  Con'^ybeare,  Seed,  Sherlock,  Waterland^ 
and  others,  could  have  been  so  relaxed  and  un» 
guarded,  as  to  preach  so  many  Sermons  equally 
acceptable  to  the  orthodox,  and  to  the  Socinian 
reader.  Those  mild  and  affable  recommenda- 
tions of  virtue  and  religion  ;  those  gentle  dis- 
suasives  from  immorahty  and  vice,  have  been 

found. 


PREFACE.  y 

found,  for  a  whole  century,  unproductive  of 
effect.  Hence,  all  judicious  men  must  admit 
the  propriety  of  meeting  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  de- 
gree, biassed  the  national  character  towards 
dissipation,  irreligion,  and  vice.  We  see  a 
crowd  of  families  rapidly  advanced  to  affluence, 
and  dashing  away  in  the  circles  of  gay  and 
giddy  life; — we  see  profane  theatres,  assembly- 
rooms,  and  watering-places  crowded  with  peo- 
ple devoted  to  pleasure,  and  unacquainted  with 
the  duties  they  owe  to  God ; — we  see  a  me- 
tropolis, in  which  it  is  estimated,  that  not  more 
than  one  adult  out  of  fifteen,  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  im- 
piety 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  ?  Ouo;ht  we 
not  to  adopt  a  mode  of  preaching,  like  that 
which  first  subdued  the  enemies  of  the  cross  ? 
If  our  former  mode  of  preaching  have  failed  of 

eiiect : 


VI  PREFACE. 

effect ;  if  the  usual  arguments  from  Scripture 
have  no  weight;  ought  we  not  to  modify  those 
arguments  according  to  existing  circumstances, 
that,  fighting  the  sinner  on  the  ground  of  rea- 
son, and  maintaining  the  rights  of  God  at  the 
bar  of  conscience,  we  may  vanquish  the  infide- 
Hty  of  his  heart  ?  The  wound  must  be  opened 
before  he  will  welcome  the  Balm  of  Calvary, 
and  be  enraptured  with  the  glory  and  fulness 
of  the  gospel.  Hence,  lam  fully  of  opinion, 
that  we  ought  to  go  back  to  the  purest  models 
o^  preaching  ;  that,  addressing  the  sinner  in 
the  striking  language  of  his  own  heart,  we  may 
see  our  country  reformed,  and  behevers  adorn- 
ed with  virtue  and  grace. 

But,  though  our  author  be  an  eminent  mo- 
del in  addressing  the  unregenerate,  he  is  by 
no  means  explicit  and  full,  on  the  doctrines  of 
the  Spirit ;  his  talents  were  consequently  de- 
fective in  building  up  believers,  and  edifying 
the  Church.  It  is  true,  he  is  orthodox  and 
clear,  as  far  as  he  goes ;  and  he  fully  admits 
the  Scripture  language  on  the  doctrine  of  as- 
surance :  but  he  restricts  the  grace  to  some 
highly  favoured  souls,  and  seems  to  have  no 
idea  of  its  being  the  general  privilege  of  the 
children  of  God.  Hence  this  doctrine,  which 
especially  abounds  in  the  New  Testament,  oc- 
cupies only  a  diminutive  place  in  his  vast  course 
of  Sermons.     On  this  subject,  indeed,  he  frank- 


PREFACE.  Vll 

ly  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 
this  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  evan- 
gelical arguments  are  inadequate  to  allay  their 
fears,  and  assuage  their  griefs.  Nothing  will 
do,  but  a  sense  of  pardon,  sufficiently  clear 
and  strong  to  counteract  their  sense  of  guilt. 
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  re- 
move the  spirit  of  bondage,  by  a  direct  assu- 
rance 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  understanding,  to  compose 
his  conscience ;  the  Spirit  of  holiness  to  rege- 
nerate his  heart;  the  Spirit  of  grace  and  sup- 
plication, to  assist  him  in  prayer  ;  the  love  of 
Christ  which  passeth  knowledge,  and  the  joy 
unspeakable  and  full  of  glory,  to  adopt  the  lan- 
guage of  praise  and  thanksgiving,  which  seem 

to 


vm  PREFACE. 

to  have  been  the  general  sentiments  of  the  re- 
o-enerate  in  the  acts  of  devotion.  That  is  the 
most  satisfactory  ground  of  assurance,  when  we 
hope  to  enjoy  the  inheritance,  because  we  have 
the  earnest ;  and  hope  to  dwell  with  God,  be- 
cause he  already  dwells  with  us,  adorning  our 
piety  with  the  correspondent  fruits  of  righte- 
ousness. Revelation  and  reason  here  perfectly 
accord:  Ask,  and  ye  shall  r^eceive ;  seek,  and 
ye  shall  find.  If  ye  being  evil,  know  how  to 
give  good  things  to  your  children,  how  much 
more  shall  your  Father  which  is  in  heaven,  give 
good  things  to  them  that  ask  him  ?  Hence, 
Saurin,  on  this  subject,  was  by  far  too  con- 
tracted in  restricting  his  grace  to  a  few  highly 
favoured  souls. 

Further  still,  it  is  not  enough  for  a  Minister 
to  beat  and  overpower  his  audience  with  argu- 
ments ;  it  is  not  enough  that  many  of  his  hear- 
ers weep  under  the  word,  and  form  good  reso- 
lutions for  the  future  ;  they  must  be  assisted  in 
devotion  ;  helped  in  aspirations ;  and  encou- 
raged to  expect  a  blessing  before  they  depart 
from  the  house  of  God. — How  is  it,  that  the 
good  impressions  made  on  our  hearers  so  ge- 
nerally die  away  ;  and  that  their  devotion  is 
but  as  the  morning  cloud  ?  After  making  just 
deductions  for  the  weakness  and  inconstancy 
of  men  ;  after  allowing  for  the  defects  which 
business  and  company  produce  on  the  mind, 

the 


PREFACE.  IX 

the  grand  cause  is,  the  not  exhorting  them  to 
look  for  an  instantaneous  deUverance  by  faith. 
In  many  parts  of  the  Scriptures,  and  especially 
in  the  Psalms,  the  suppliants  came  to  the  throne 
of  grace,  in  the  greatest  trouble  and  distress, 
and  they  went  away  rejoicing.  Now,  these 
Psalms,  I  take  to  be  exact  celebrations  of  what 
God  did  by  providence  and  grace  for  the  wor- 
shippers. Hence  we  should  exhort  all  peni- 
tents to  expect  the  like  deliverance^  God  being 
ready  to  shine  on  all  hearts  the  moment  repen- 
tance has  prepared  them  for  the  reception  of 
his  grace. 

Some  may  here  object,  that  many  well-dis- 
posed  Christians,  whose  piety  has  been  adorn- 
ed with  benevolence,  have  never,  on  the  sub- 
ject of  assurance,  been  able  to  express  them- 
selves  in  the  high  and  heavenly  language  of 
inspired  men ;  and  that  they  have  doubted, 
whether  the  knowledge  of  salvation  by  the  re- 
mission of  sins,  (Luke  i.  77,)  were   attainable 
in  this  life. — Perhaps,  on  inquiry,  those  well- 
disposed  Christians,  whose  sincerity  I  revere, 
have  sat  under  a  ministry,  which  scarcely  went 
so  far  on  the  doctrines  of  the  Spirit  as  Saurin. 
— Perhaps  they  have  sought  salvation,  partly 
by  their  works,  instead  of  seeking  it  solely  by 
faith  in  the   merits  or  righteousness  of  Jesus 
Christ.     Perhaps  they  have  joined  approaches 
to  the  altars  of  God,  with  the  amusements  of 

the 


X  PREFACE. 

the  age ;  and  always  been  kept  in  arrears  in 
their  reckonings  with  Heaven.  Perhaps  their 
rehgious  connections  have  hindered,  rather 
than  furthered,  their  rehgious  attainments.  If 
these  sincere  Christians  were  properly  assisted 
by  experienced  people;  if  some  Aquila  and 
Priscilla  were  to  expound  unto  them  the  toay  of 
God  more  perfect li/,  (Acts  xviii.  26,)  they 
would  soon  emerge  out  of  darkness  into  mar- 
velhus  light ;  they  could  not  long  survey  the 
history  of  the  Redeemer's  passion,  without 
loving  him  again  ;  they  could  not  review  his 
victories  without  encouragement ;  they  could 
not  contemplate  the  ejBfusions  of  his  gracfe, 
without  a  participation  of  his  comfort.  Th^y 
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  opi- 
nion be  correct,)  is,  that  he  sometimes  aims 
at  oratorical  strokes,  and  indulges  in  argu- 
ment and  language  not  readily  comprehended 
by  the  better  instructed  among  the  poor. 
This  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 
ornament.  It  unfolds  the  treasures  of  know- 
ledge, displays  the  amiableness  of  virtue,  and 

unveils 


PREFACE.  Xi 

Unveils  the  deformity  of  vice,  with  the  utmost 
simphcity  and  ease.  It  captivates  the  mind, 
and  sways  the  passions  of  an  audience  in  ad- 
dresses apparently  destitute  of  study  or  art : 
art,  indeed,  can  never  attain  it ;  it  is  the  soul 
of  a  preacher  speaking  to  the  heart  of  his 
hearers.  IJowever,  Saurix  ought  to  have 
an  indulo-ence  which  scarcelv  any  other  can 
claim.  He  addressed  at  the  Hague,  an  au- 
dience of  two  thousand  persons,  composed  of 
courtiers,  of  magistrates,  of  merchants,  and 
strangers,  who  were  driven  by  persecution 
from  every  part  of  France.  Hence,  it  be- 
came him  to  speak  wdth  dignity  appropriate 
to  his  situation.  And  if,  in  point  of  pure  elo- 
quence, he  was  a  single  shade  below  Masillon, 
he  has  far  exceeded  him  as  a  divine. 

^A  ith  regard  to  the  peculiar  opinions  of  the 
religious  denominations,  this  venerable  Mi- 
nister discovered  superior  knowledge,  and  ad- 
mirable moderation.  Commissioned  to  preach 
the  gospel  to  every  creature,  he  magnifies  the 
love  of  God  to  man ;  and  charges  the  sinner 
with  being  the  sole  cause  of  his  own  destruc- 
tion. [Sermon,  Hosea  xiii.  9-]  Though  he 
asserts  the  perseverance  of  the  saints,  it  is, 
nevertheless,  with  such  restrictions  as  tend  to 
avoid  disgusting  persons  of  opposite  senti- 
ments. Against  Antinomianism,  so  danger- 
ous to   salvation,  he  is  tremendously  severe  : 

and 


Xll  PREFACE. 

and  it  were  to  be  wished  that  the  supporters 
of  these  opinions  would  profit  by  his  argu- 
ments. It  is  much  safer  to  direct  our  efforts, 
that  our  hearers  may  resemble  the  God  they 
worship,  than  trust  to  a  mere  code  of  reli- 
gious opinions  dissonant  to  a  multitude  of 
Scriptures. 

May  Heaven  bless  to  the  reader  this  ad- 
ditional mite  to  the  store  of  public  knowledge, 
and  make  it  advantageous  to  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. 

Page  i 

SERMON  II. 

On  the  Delay  of  Conversion. 

ISATAH  Iv.  6, 

Page  35 

SERMON  III. 

On  the  Delay  of  Conversion, 

Isaiah  Iv.  6. 

Page  65 

SERMON  IV. 

On  Perseverance. 

Hebrews  xii.  1. 

Page  ....;..  103 

SERMON  V. 

On  the  Example  of  the  Saints. 

Hebrews  xii.  1. 

Page  127 


CONTENTS. 

SERMON  VI. 

On  the  Example  of  the  Saints. 

Hebrews  xii.  1. 

Page  151 

SERMON  VII. 

St.  PaiiCs  Discourse  before  Felix  and  Drusilla. 

Acts  xxiv.  25,  26. 

Page  179 

SERMON  VIII. 

On  the  Co'ocnant  of  God  with  the  Israelite^ 

Deuteronomy  xxix.  10 — 19. 

Page  207 

SERMON  IX. 

On  the  Seal  of  tliie  Covenant. 

scon.  i.  21,  22. 

Page  229 

SERMON  X. 

On  the  Family  of  Jesus  Christ, 

Matthew  xii.  46 — 50,  % 

Page  251 

SERMON  XI. 

On  St,  Ptter's  Deninl  of  his  Master, 

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

Page  273 

SERMON  XII. 

On  the  Nature  of  the  unpardonable  Sin. 

Hebrews  vi.  4,  ^y  6. 

Page  297 


SERMON  L  -. 


-^^0. 


ON  THE  DELAY  OF  CONVERSION. 


ISAIAH  Iv.  6, 


Seek  ye  the  Lord  while  he  may  be  founds  call  ye 
upon  him  while  he  is  near. 


JL  HAT  is  a  singular  oath,  recorded  in  the  tenth 
chapter  of  the  Revelation.     St.  John  saw  an  angel; 
an  angel  clothed  with  a  cloud;  a  rainbow  encircled 
his  head,   his  countenance  zvas  as  the  sun,  and  Ms 
feet  as  pillars  of  fire.     He  stood  on  the  earth  and 
the  sea.     He  sware  by  him  that  liveth  for  ever  and 
ever,  that  there  should  be  time  no  longer.     By  this 
oath,  if  we  may  credit  some  critics,  the  angel  an- 
nounces to  the  Jews,  that  their  measure  was  full,  that 
their  days  of  visitation  were  expired,  and  that  God 
was  about  to  complete,   by  abandoning  them  to  the 
licentious  armies  of  the  Emperor  Adrian,  the  ven- 
geance he  had  already  begun  by  Titus  and  Vespasian. 
We  will  not  dispute  this  particular  notion,    but 
consider  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  im- 
portant truth  of  religion  and  morality,  that  the  mercy 
of  God,   so  infinitely  diversified,   has,  however,  its 
restrictions  and  bounds.     It  is  infinite,  for  it  embraces 
Vol.  VII.  B  all 


2  On  the  Delay  of  Conversion. 

all  mankind.  It  makes  no  distinction  between  the 
Jezv  and  the  Greek,  the  Barbarian  a7td  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  fehcity. 
— But  it  is  limited.  When  the  sinner  becomes  ob- 
stinate, when  he  long  resists,  when  he  defers  conver- 
sion, God  shuts  up  the  bowels  of  his  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  ich'ile  he  may  he  Joiind,  call  ye  upon 
him  while  he  is  near.  Dispensing  with  minuteness 
of  method,  we  shall  not  stop  to  define  the  terms, 
Seek  ye  the  Lord,  and  call  yt  upon  htm.  Whatever 
mistakes  we  may  be  liable  to  njake  on  this  head,  and 
however  disposed  we  may  be  to  confound  the  ap- 
pearance of  conversion  with  conversion  itself,  this,  it 
mu^t  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  illusive  charm  which  destroys  so  many 
of  the  Christian  world,  and  of  which  Satan  so  suc- 
cessfully avails  himself  for  their  seduction.  This 
delusion,  this  charm,  1  appeal  to  your  consciences, 
consists  of  I  know  not  what,  confused  ideas  we  have 
formed  of  the  divine  mercy,  fluctuating  purposes  of 
conversion  on  the  brink  ot  futurity,  and  chimerical 
,  confidence  of  success  whenever  we  shall  enter  on  the 
work. 

On  the  delay  of  conversion,  we  shall  make  a  series 
of  reflections,  derived  from  three  sources. —  From 
man  ; — from  the  scriptures ; — and  from  experience, 
W^e  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, 


Oji  the  Delay  of  Conversion.  3 

constitution,  that  it  is  difficult,  not  to  say  impossible, 
to  be  converted  after  having  w^asted  life  in  vice.  We 
shall  secondly  demonstrate  that  Revelation  perfectly 
accords  with  nature  on  this  head ;  and  that  whatever 
the  Bible  has  taught  concerning  the  efficacy  of  grace, 
the  supernatural  aids  of  the  Spirit,  and  the  extent  of 
mercy,  favour  in  no  respect  the  delay  of  conversion. 
— Thirdly,  we  shall  endeavour  to  confirm  the  doc- 
trines of  reason  and  revelation,  by  daily  observations 
on  those  who  defer  the  change.  These  reflections 
would  undoubtedly  produce  a  better  effisct  delivered 
at  once  than  divided,  and  I  would  wish  to  dismiss 
the  hearer  convinced,  persuaded,  and  overpowered 
with  the  mass  of  argument;  but  we  must  proportion 
the  discourse  to  the  attention  of  the  audience,  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  while  he  may  he  found,  call  ye 
upon  him  while  he  is  near.  On  this  subject,^  t9  be 
discussed  in  order,  shall  our  voice  resound  for  the 
present  hour  ;  if  Providence  permit  us  to  ascend  this 
pulpit  once  more,  it  shall  be  resumed  ;  if  we  ascend 
it  the  third  time,  we  will  still  cry,  Seek  ye  the  Lord 
while  he  may  he  founds  call  ye  upon  him  while  he  is 
near.  If  a  Christian  minister  ought  to  be  heard  with 
attention,  if  deference  ought  to  be  paid  to  his  doc- 
trine, may  this  charge  change  the  face  of  this  church ! 
May  the  scales  fall  from  our  eyes!  and  may  the  spi- 
ritually 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  chief  fort  and  last  re- 
treat, I  do  need  thy  invincible  power,  O  my  God, 
and  I  expect  every  aid  from  thy  support. 

L  Our  own  constitution  shall  supply  us  to-day 
with  arguments  on  the  delay  of  conversion.  It  is 
clear  that  we  carry  in  our  own  breast  principles  which 

B  2  render 


4  071  the  Delay  of  Conversion. 

render  conversion  difficult,  and  I  may  add,  impossi- 
b]e,  if  deterred  to  a  certain  period.  To  comprehend 
this,  lonn  in  your  mind  an  adequate  idea  ot  conver- 
sion, and  fully  admit,  that  the  soul,  in  order  to  possess 
this  i-tate  ot  grace,  must  acquire  two  essential  dispo^ 
sitions;  it  must  be  illuminated;  it  must  be  sanctified. 
It  must  understand  the  truths  ot  religion,  and  con- 
form to  its  precepts. 

First.  You  cannot  become  regenerate  unless  you 
know  the  truths  of  religion.  Not  that  we  would 
preach  the  gospel  to  you  as  a  discipline  having  no 
object  but  the  exeruse  of  speculation.  We  neither 
wish  to  make  the  Christie n  a  philosopher,  nor  to  en- 
cumber his  mind  witii  u  thousand  questions  agitated 
in  the  schools.  Much  less  would  we  elevate  salva- 
tion above  the  comprehension  of  persons  ot  common 
understanding;  who,  being  incapable  ol  abstruse 
thought,  would  be  cut  off  from  the  divine  favour,  if 
this  change  required  profound  reflection,  and  refined 
inv.Qstigation.  It  cannot,  however,  be  disputed,  that 
every  man  should  be  instructed  according  to  his  situ- 
ation in  life,  and  according  to  the  capacity  he  has 
received  from  heaven,  in  a  word,  a  Christian  ought 
to  be  a  Christian,  not  because  he  has  been  educated 
in  the  principles  of  Christianity  tiansmitted  by  his 
fathers,  but  because  those  principles  canre  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  Christian;  for 
the  gospel  reveals  a  God  who  may  be  known,  John 
iv.  21^;  it  requires  us  to  prove  all  things,  and  to  hold 
fust  that  which  is  good,  1  Tliess,  v.  2 1  .■ — The  dig- 
nity of  a  Protestant;  for  it  is  the  foundation  and  dis- 
tinguishing article  of  the  Reformation,  that  submission 

to 


On  the  Delay  of  Conversion.  S 

to  human  creeds  is  a  bondage  unworthy  of  him  whom 
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.  Tiiey  are  truths  designed  to  pro- 
duce a  divine  influence  on  the  heart  and  life.  He 
that  saith,  I  know  him,  and  keepeth  not  his  com- 
maiidments,  is  a  liar.  If  you  knozv  these  things, 
happy  are  you,  if  you  do  them.  Pure  religion  and 
undated  hfore  God  and  the  Father,  is  this,  to  visit 
the  fatherless  and  the  zvidows  in  their  affliction. 
1  John,  ii.  4.  John  xiii.  17.  James  i.  27.  When  we 
speak  of  Christian  obedience,  we  do  not  mean  some 
transient  acts  of  devotion ;  we  mean  a  submission 
proceeding  from  a  source  of  holiness,  which,  however 
mixed  with  imperfection  in  its  efforts,  piety  is  always 
the  predominant  disposition  of  the  heart,  and  virtue 
triumphant  over  vice. 

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

Tills  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  human 
constitution ;  that  you  had  attentively  considered  the 
mode  in  which  the  soul  and  body  are  united,  tlie  close 
ties  which  subsist  between  the  intelligence  that  thinks 
within,  and  the  body  to  which  it  is  united.  We  are 
not  pure  -pirit,  the  soul  is  a  lodger  in  matter,  and  on 
the  temperature  of  this  matter  depends  the  success  of 
our  researches  after  truth,  and  consequently  alter 
religion.  Now, 


6  0)1  the  Delay  of  Conversion, 

Now,  my  brethren,  every  period  and  age  of  life  is 
not  alike  proper  for  disposing  the  body  to  this  happy 
temperature,  which  leaves  the  soul  at  liberty  for  re- 
flection and  thought.  The  powers  of  the  brain  fail 
with  years,  the  senses  become  dull,  the  spirits  evapo- 
rate, the  memory  weakens,  the  blood  chills  in  the 
veins,  and  a  cloud  of  darkness  envelopes  all  the 
faculties.  Hence  the  drowsiness  of  aged  people; 
hence  the  difficulty  of  receiving  new  impressions; 
hence  the  return  of  ancient  objects;  hence  the  obsti- 
nacy in  their  sentiments;  hence  the  almost  universal 
defect  of  knovyledge  and  comprehension;  whereas 
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- 
quisition of  religious  knowledge  till  age  has  chilled 
the  blood,  obscured  the  understanding,  enfeebled  the 
memory,  and  confirmed  prejudice  and  obstinacy,  it  is 
almost  impossible  to  be  in  a  situation  to  acquire  that 
information  without  which  our  religion  can  neither  be 
agreeable  to  God,  afford  us  solid  consolation  in  afHic- 
tion,  nor  motive  sufficient  against  temptation. 

If  this  reflection  do  not  strike  you  with  sufficient 
force,  follow  man  in  the  succeeding  ages  of  life.  The 
love  of  pleasure  predominates  in  his  early  years,  and 
the  dissipations  of  the  world  allure  him  from  the  study 
of  religion.  The  sentiments  of  conscience  are  heard, 
however,  notwithstanding  the  tumult  of  a  thousand 
passions  :  they  suggest,  that,  in  order  to  peace  of  con- 
science, he  must  either  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.  He  believes  without 
examination  and  discussion,  that  he  has  been  educated 
in  the  bosom  of  truth;  that  the  religion  of  his  fathers 
is  the  only  one  which  can  be  good ;  or  ratlier  he  re- 
gards religion  only  on  the  side  of  those  difficulties 
which  infidels  oppose,  and  employs  all  his  strength  of 

intellect 


On  the  Delay  of  Conversion.  7 

intellect  to  augment  those  difficulties,  and  to  evade 
their  evidence.  Thus  he  dismisses  religion  to  escape 
his  conscience,  and  becomes  an  obstinate  atheist  to  be 
calm  in  crimes.  Thus  he  wastes  his  youth,  time 
flies,  years  accumulate,  notions  become  strong ;  im- 
pressions fixed  in  the  brain;  and  the  brain  gradually 
loses  that  suppleness  of  which  we  shall  now  i^peak. 

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  incre- 
dulity and  superstition  would  vanish  v;ith  the  passions. 
Wishful  to  profit  by  the  circumstance ;  we  endeavour 
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  unavailing  care;,  as  it 
commonly  happens  that  the  aged  talk  of  former  times, 
and  recollect  the  facts  which  struck  them  in  their 
youth,  while  present  occurrences  leave  no  trace  on 
the  memory,  so  the  old  ideas  continually  run  in  their 
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  habit- 
uated itself  to  converse   solely  with  sensible  objects, 
it  is  almost  impossible  to  attach  it  to  any  other.     See 
that  man  who  has  for  a  course  of  years  been  employ- 
ed 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,  desire  him  to  investigate  the 
cause  of  a  phenomenon,  the  foundation  of  a  system, 
and  you  require  an  impossibility.     The  mind,  how'- 
ever,   of  this  man,  who  finds  these  subjects  so  difli- 
cult,  and  the  mind  of  the  philosopher  who  investigates 
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 

hi  mself 


8  On  the  Delay  of  Conversion, 

himself  to  sordid  pursuits,  degraded  his  understand- 
ing, and  enslaved  it  to  sensible  objects.  After  having 
passed  our  life  in  this  sort  of  business,  without  allow- 
ing time  for  reflection,  religion  becomes  an  abyss; 
the  clearest  truth,  mysterious;  the  slightest  study, 
fatigue;  and,  when  we  would  ^\  our  thoughts,  they 
are  captivated  with  involuntary  deviations. 

In  a  word,  the  final  inconvenience  which  results 
from  deferring  the  study  of  religion,  is  a  distraction 
and  dissipation  proceeding  from  the  objects  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  employ- 
ments, eminent  situations,  and  professions  which 
require  intense  appHcation,  are  not  commonly  the 
most  compatible  with  salvation.  Not  only  because 
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,  vvith  our  bills  of  exchange, 
with  our  titles,  with  our  equipage,  as  those  profane 
Jews  whom  Jesus  Christ  once  chased  from  the  tem- 
ple in  Jerusalem.  There  is  no  need  to  be  a  philoso- 
pher to  perceive  the  force  of  this  truth;  it  requires 
no  evidence  but  the  history  of  your  own  life.  How 
often,  when  retired  to  the  closet  to  examine  your 
conscience,  has  worldly  speculation  interrupted  the 
dutyl  How  often,  when  prostrated  in  the  presence 
of  God,  has  this  heart,  which  you  came  to  offer  him, 
robbed  you  of  your  devotion  by  pursuing  earthly 
objects  !  How  often,  when  engaged  in  sacrificing  ta 
the  Lord  a  sacrifice  of  repentance,  has  a  thousand 
flight  of  birds  annoyed  the  sacred  service  !  Evident 
proof  of  the  truth  we  advance !  Every  day  we  see 
new  objects;  these  objects  leave  ideas;  these  ideas 
recur ;  and  the  contracted  soul,  unable  to  attend  to 

the 


On  the  Delay  of  Conversion.  Q 

the  ideas  it  already  possesses,  and  to  those  it  would 
acquire,  becomes  incapable  of  religious  investigation. 
Happy  is  the  man  descended  from  enlightened  pa- 
rents, and  instructed  like  Timothy  in  the  Holy  Scrip- 
tures from  his  infancy  !  Having  consecrated  his  earty 
life  to  the  study  of  truth,  he  has  only,  in  a  dying  and 
retiring  age,  to  collect  the  consolations  of  a  religion 
magnificent  in  its  promises,  and  incontestable  in  its 
proofs* 

Hence  we  conclude,  with  regard  ta  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  founds  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 
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 
comprehended,  notwithstanding  a  momentary  absence 
of  the  mind,  but  this  requires  constant  application,  as 
we  lose  tiie  whole,  by  neglecting  the  smallest  part. 

.  Remember,  in  the  first  [)lace,  what  we  have  already 
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  permanent, 
that  love  shall  ever  be  the  predominant  disposition  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  conclusions  directly 

opposite 


10  On  the  Delay  of  Conversion. 

opposite  to  the  notions  of  many,  and  to  the  practice 
of  most.  But  at  the  close  of  this  discourse,  unable 
to  evade  the  consequences  which  follow  the  principle, 
we  are  strongly  persuaded,  you  will  renew  the  attack 
on  the  principle  itself,  and  deny  that  to  which  you 
have  already  assented.  Hence  we  ou^ht  not  to  pro- 
ceed 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  ? 
W^e  can  scarcely  think  that  any  of  our  audience  will 
answer  in  the  negative ;  at  least  we  should  fear  to 
speak  with  much  more  confidence  on  this  point,  and 
on  the  necessity  of  acquiring  instruction  in  order  to 
conversion,  than  to  supersede  the  obligation  of  loving 
God,  because  it  would  derogate  from  the  dignity  of 
man,  who  is  obliged  to  love  his  benefactor;  from  the 
dignity  of  a  Christian,  educated  under  a  covenant 
which  denounces  anathemas  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  exclaimed  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.  This  prin- 
ciple being  allowed,  all  that  we  have  to  say  against 
the  delay  of  conversion  becomes  self-established. 
The  whole  question  is  reduced  to  this;  if  in  a  dying 
hour,  if  at  the  extremity  of  life,  if  in  a  short  and  fleet- 
ing moment,  you  can  acquire  this  habit  of  divine 
love,  which  we  have  all  agreed  is  necessary  to  salva- 
tion; if  it  can  be  acquired  in  one  moment,  then  we 
will  preach  no  more  against  d^lay:  you  act  with  pro- 
priety. Put  off,  defer,  procrastinate  even  to  the  last 
moment,  and  by  an  extraordinary  precaution,  never 
begin  to  seek  the  pleasures  of  piety  till  you  are  aban- 
doned by  the  pleasures  of  the  world,  aiid  satiated  by 

its 


On  the  Delay  of  Conversion.  11 

its  infaiTiOus  delights.  But  if  time,  labour,  and  will, 
are  required  to  form  this  genuine  source  of  love  to 
God,  the  necessity  of  which  we  have  already  proved, 
you  should  frankly  acknowledge  the  folly  of  postpon- 
ing so  important  a  work  for  a  single  moment;  that  it 
is  the  extreme  of  madness  to  defer  the  task  to  a  dying 
hour ;  and  that  the  prophet  cannot  too  highly  exalt 
his  voice,  crying  to  all  who  regard  their  salvation, 
Seek  ye  the  Lord  while  he  may  be  found  ;  call  ye 
upon  him  xvhile  he  is  near. 

This  being  allowed,  we  shall  establish,  on  two  prin- 
ciples, all  that  we  have  to  advance  upon  this  subject. 
First,  We  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 
sounds  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  facility 
as  would  be  incredible,  were  it  not  confirmed  by 
experience.  The  spirits  flow  to  the  parts  destined 
for  these  operations,  the  channels  open,  the  difficulties 
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 
man,  by  distraction  or  indolence,  may  sufifer  liis  per- 
son to  degenerate  to  a  wretched  situation :  if  he  con- 
tinue. 


13  On  the  Delay  of  Conversion. 

tinue,  his  wretchedness  increases ;  the  body  takes  its 
mould;  what  was  a  negligence,  beconaes  a  necessity; 
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  their  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,  charity,  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  sufficient  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  repeated, 
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  assem- 
blies? Have  you  never  seen  the  hearers  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  reviewed  with 
horror,  and  neglect  those  virtues  which  appeared  to 
him  so  amiable?  Whence  proceeded  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  proceeded  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 
ceasing,  the  effects  subside,  the  preacher  is  silent,  and 

the 


On  the  Delay  of  Conversion.  13 

the  devotion  is  closed.  Whereas  the  actions  of  life, 
proceeding  from  a  source  of  worldly  affections  in- 
cessantly return,  just  as  a  torrent,  obstructed  by  the 
raising  of  a  bank,  takes  an  irregular  course,  and 
rushes  forth  with  impetuosity  whenever  the  bank  is 
removed. 

Further,  we  must  not  only  engage  in  the  offices  of 
piety  to  form  the  habit,  but  they  must  be  trequent; 
just  as  we  repeat  acts  of  vice  to  form  a  vicious  habit. 
The  reason  is  this,  my  brethren,  and  can  you  be 
ignorant?  Who  does  not  feel  it  in  his  ov\n  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 
our  natural  propensity ;  they  are  tound  ah^ead}?  torm- 
ed  within,  in  the  germ  of  corruption  whicii  we  bring 
into  the  world,  lie  ca^e  shape??  in  iniquity,  aiid 
conceived  in  sin^  Psalm  li.  7.  Vv  c  make  a  rapid 
progress  in  the  career  of  vice.  We  arrive  without 
difficulty  at  perfection  in  the  works  of  darkness.  Ihe 
pupil  in  a  short  course  becomes  a  master  in  the 
school  of  the  world  and  of  the  devil ;  and  it  is  not 
at  all  surprising,  that  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,  if  I  may  so  speak,  violence  to  nature. 
W^hen  we  wish  to  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  those  Jews  wlio 
raised  ttie  walls  of  Jerusalem,  work  with  the  sivord 
in  one  hand  arid  the  instrument  in  tJte  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  establishment  of  grace  in  the  heart  ; 

it 


14  On  the  Delay  of  Convei'sion. 

it  is  by  unremitting  labour,  by  perseverance  in  duty, 
and  by  perpetual  vigilance.  Now,  who  is  there 
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  sud- 
den resolution,  can  instantaneously  produce  perfec- 
tion of  virtue?  O  wretched  philosophy!  extravagant 
presumption !  idle  reverie,  that  overturns  the  whole 
system  of  original  corruption,  and  the  mechanism  of 
the  human  frame.  I  should  as  soon  expect  to  find  a 
man,  who  could  play  skilfully  on  an  instrument  with- 
out having  acquired  the  art  by  practice  and  applica- 
tion ;  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  would  be  a 
barbarous  subject  of  derision,  and  unintelligible ;  and 
the  notes  of  the  other  would  be  discords  destitute  of 
softness  and  harmony.  Such  is  the  absurdity  of  the 
man  who  would  become  pious,  patient,  humble,  and 
charitable  in  one  moment,  by  a  simple  wish  of  the 
soul,  without  acquiring  those  virtues  by  assiduity  and 
care.  All  the  acts  of  piety  which  you  see  him  per- 
form, are  but  emotions  proceeding  from  a  heart 
touched  indeed,  but  not  converted.  His  devotion  is 
a  rash  zeal,  which  would  usurp  the  kingdom  of  hea- 
ven, rather  than  take  it  by  violence.  His  confession 
is  an  avowal  extorted  by  anguish  sudgjenly  inflicted  by 
the  Almighty,  and  by  remorse  of  conscience,  rather 
than  sacred  contrition  of  heart.  His  charity  is  ex- 
torted by  the  fear  of  death,  and  the  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  principle ;  we  shall  next  examine  the  result 
©f  the  second. 

We  «aid,  that  wKen  a  habit  is  once  rooted,  it  be- 
comes 


On  the  Delay  of  Coii'inersion.  15 

comes  difficult  to  surmount  it,  and  altogether  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  b}^  which  we  could 
abstain,  were  we  to  use  violence;  hence  we  flatter 
oursdves,  that  we  shall  preserve  that  power  and 
be  able  to  eradicate  vice  from  tlie  heart  whensoever 
we  shall  form  tlie  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  re- 
formation 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,  with- 
out further  delay.  And  are  you  not  very  absurd  in 
deferring  till  to  morrow,  when  you  may  begin  to-day? 
But  you  shrink  on  seeing  what  labour  it  will  cost,  what 
difficulties  must  be  surmounted,  what  victories  must 
be  obtained  over  yourselves.  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  concupisence. 
But  to-morrow  you  irrtimatea  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  refu- 
tation. For  if  this  wicked  propensity,  strengthened 
to  a  certain  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 

under 


l6  On  the  Delay  of  Conversion. 

under  the  same  labour  ?  Further,  there  follows  a  con- 
sequence from  these  reflections,  which  may  appear  un- 
heard of  to  those,  who  are  unaccustomed  to  examine 
the  result  of  a  principle ;  but  which  may  perhaps  con 
vince  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  age  in  which  the 
brain  acquires  a  certain  consistency,  correction  serves 
merely  to  interrupt  the  actions  already  estabHshed. 

It  would  be  sufficient  in  early  life,  while  the  brain 
is  yet  flexible,  and  induced  by  its  own  texture  to 
lose  impressions  as  readily  as  it  acquired  them ;  at 
this  age,  1  say,  to  quit  the  action  would  be  suffi- 
cient to  reform  the  habit.  But  when  the  brain  has 
acquired  the  degree  of  consistency  already  men- 
tioned, the  simple  suspension  of  the  act  is  not  suffici- 
ent to  reform  the  habit;  because  by  its  texture  it  is 
disposed  to  continue  the  same,  and  to  retain  the  im- 
pressions it  has  received. 

Hence,  when  a  man  has  lived  some  time  in  vice,  to 
quit  it  is  not  a  sufiicient  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  been  guilty  of  ten  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  prove  in  the 
subsequent  discourses),  would  they  be  sufficient  perfect- 
ly to  eradicate  covetousness  from  this  man?  It  seems 
contrary  to  the  most  received  maxims.  You  have 
heard  that  habits  confirmed  to  a  certain  degree,  and 
continued  to  a  certain  age,  are  never  reformed  but  by 

the 


On  the  Delai/  of  Conversion.  17 

the  same  number  of  opposite  actions.  The  character 
before  us,  has  lived  twenty  years  in  the  practice  of , 
avarice,  and  but  ten  in  the  exercise  of  charity,  and 
doing  only  ten  acts  of  benevolence  daily  during  that 
period ;  he  is  then  arrived  at  an  age  in  which  he  has 
lost  the  facility  of  receiving  new  impressions.  We 
cannot  therefore,  I  think,  affirm  that  those  ten  years 
are  adequate  perfectly  to  eradicate  the  vice  from  his 
heart.  After  all,  sinners,  you  still  continue  in  those 
habits,  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  con- 
flict, habits  the  most  inveterate.  Such  are  the  reflec- 
tions suggested  by  a  knowledge  of  the  human  frame 
with  regard  to  the  delay  of  conversion.  To  this  you 
will  oppose  various  objections  which  it  is  of  impor- 
tance 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  renounced 
it  at  once  with  repeating  the  opposite  acts  of  virtue. 
The  fact  is  possible,  it  is  indeed  undeniable-  It  oc- 
curs in  five  cases,  which  when  fully  examined,  will 
be  found  not  at  all  to  invalidate  what  has  already  been 
established.  ^ 

1 .  A  man  possessing  the  free  use  of  his  faculties, 
may  by  an  effort  of  reflection  extricate  himself  from 
a  vicious  habit,  1  allow;  but  we  have  superseded  the 
objection  by  a  case  apparently  applicable.  We  have 
cautiously  anticipated,  and  often  resuujed  the  solu- 
tion. We  speak  of  those  only,  who  have  attained  an 
advanced  age,  and  have  lost  the  facility  of  acquiring 
new  dispositions.  Have  you  ever  seen  persons  of 
sixty  or  seventy  years  of  age  renounce  their  avarice, 
their  pride;  a  favourite  passion,  or  a  family  pre- 
judice ? 

2.  A  man  placed  in  a  desponding  situation,  and 
under  an  extraordinary  stroke  of  Providence,  will  in- 

VoL.  VII.  C  •  '      stantlv 


18  On  the  Delmj  of  Conversion. 

stantly  reform  a  habit,  I  grant ;  but  that  does  not 
destroy  our  principles.  We  have  not  included  in  our 
reflections  those  extraordinary  visitations  which  Pro- 
vidence may  employ  to  subdue  the  sinner.  When 
we  said  that  the  reformation  of  a  vicious  habit  would 
require  a  number  of  acts  which  have  some  propor- 
tion to  those  which  formed  it,  we  supposed  an  equah- 
ty  of  impressions  in  those  actions,  and  that  each  ac- 
tion 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  hearing  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  the  bosom  of  the  church,  educated  in  the 
principles  of  Christianity,  and  wh©  has  reflected  a 
thousand  and  a  thousand  times  on  the  truths  of  reli- 
gion ;  and  on  whom  we  have  pressed  a  thousand  and 
a  thousand  times  the  motives  of  repentance  and  rege- 
neration; but,  being  now  hardened,  he  can  hear  no- 
thing new  on  those  subjects. 

4.  A  man  may,  I  allow,  on  the  decay  of  his  facul- 
ties, suddenly  reform  a  bad  habit;  but  what  has  this 
to  do  with  the  renovation  which  God  requires?  In 
this  case,  the  effect  of  sin  vanishes  away,  but  the 
principle  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 
warfare  between  vice  and  virtue ;  but  with  whom  vice 
for  the  most  part  has  had  the  ascendancy  over  virtue, 
mav  obtain  in  his  last  sickness,  the  grace  of  real  con- 
version. There  is,  however,  something  doubtfwl  in 
the  case ;  conversion  on  a  death-bed  being  difficult  or 
impossible;  because  between  one  unconverted  man 
and  another  there  is  often  a  vast  difference ;  the  one, 
if  I  may  so  speak,  is  within  a  step  of  the  grave,  but 
the  other  has  a  vast  course  to  run.  The  former  has 
subdued  his  habits,  has  already  made  a  progress,  not 

indeed 


On  the  Delay  of  Convei'sion.  19 

indeed  so  far  as  to  attain,  but  so  far  as  to  approach 
a  state  of  regeneration :  this  man  may,  perhaps,  be 
chanored  in  a  moment:  but  how  can  he,  who  has  al- 
ready wasted  life  in  ignorance  and  vice,  effectuate  so 
great  a  change  in  a  few  days,  or  a  few  hours  ?  We 
have  therefore  proved  that  the  first  objection  is  desti- 
tute of  force. 

iYou  will,  however,  propose  a  second:  you  will 
say,  that  this  principle  proves  too  much,  that  if  we 
cannot  be  saved  without  a  fund  and  habit  of  holiness, 
and  if  this,  habit  cannot  be  acquired  without  perseve- 
rance in  duty,  we  exclude  from  salvatioji  those  deeply 
contrite  sinners  who  having  wasted  life  in  vice,  have 
now.  not  sufficient  time  to  form  a  counterpoise  to  the 
foai'ce  of  their  criminal  habits.  , 

'!  This  difficulty  naturally  occurs;  but  the  solution 
Tve  shall  give  does  not  so  properly  accord  with  this 
discourse;  it  shall  be  better  answered  in  the  exercises 
whicli  shall  follow,  when  we  shall  draw  our  argu- 
ments from  the  Scriptures.  We  shall  then  affirm 
that  when  a  sinner  groans  under  the  burden  .of  his 
c6rruption,  and  sincerely  desires  conversion,  God 
affords  his  aid,  and  gives  him  supernatural  power  to 
vanquish  his  sinful  propensities.  But  v^e  will  prove, 
at  the  same  time,  that  those  aids  are  so  very  farjrom 
countenancing  the  delay  of  conversion,  that  no  con- 
sideration can  be  more  intimidating  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  heresy^  and  I  know  not  what  ab- 
surd and  extravagant  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  liis  doc- 
tiines. 

The  aids  of  the  Holy  Spirit,  and  a  consciousness 
of  our  own  weakness,  are  the  most  powerful  motives 

C  2  which 


20  On  the  Delaij  of  Conversion. 

which  can  prompt  us  to  labour  for  conversion  without 
(kfey.  If  conversion,  after  a  life  of  vice,  depended 
on  yourselves,  if  your  heart  were  in  your  own  power, 
if  you  had  sufficiei^  command  to  sanctify  yourselves 
at  pleasure,  then  you  would  have  some  reason  for 
flattery  in  this  delay.  But  your  conversion  cannot  be 
effectuated  without  an  extraneous  cause,  without  the 
aids  of  the  Spirit  of  God;  aids  he  will  probably 
withhold,  after  you  shall  have  despised  his  grace,  and 
insulted  it  with  obstinacy  and^  malice.  On  this  head 
therefore,  you  can  form  no  reasonable  hope. 

You  will  draw  a  third  objection  from  what  we  have 
already  allowed,  that  a  severte  affliction  may  suddenly 
transform  the  heai't.  To  this  principle,  we  shall  grant 
that  the  prospect  of  approaching  death  may  make  an 
impression  to  deceive  the  sinner  :  that  the  veil  of  cor- 
ruptidn  raised  at  the  close  of  life,  may  induce  a  man 
to  yield  at  onCe  to  the  dictates  of  conscience,  as  one 
walking  hastily  towards  a  precipice  would  start  back 
on  removing  the  fatal  bandage  which  concealed  his 
dahge'r.    .  '''^' 

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

We  will  not  abisolutely'^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  ey^s,  may  enter  into  tlie  requisite  disposi- 
tions. Death,  being  considered  as  near,  enables  him 
to  know  the  world,  to  discover  its  vanity,  emptiness, 
and  total  insufliciency.     A  man  who  has  but  a  few 

moments 


On  the  Delay  of  Conversion.  21 

moments  to  live,  and  who  sees  that  his  honour,  liis 
riches,  his  titles,  his  grandeur,  and  the  whole  universe 
united  for  his  aid,  can  afford  him  no  consolation :  a 
man  so  situated  knows  the  vanity  of  the  world  better 
than  the  greatest  pliilosophers,  and  the  severest  an- 
chorets :  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  him- 
self to  virtue,  till  the  occasions  of  vice  are  removed, 
receiving  him  at  the  extremities  of  life :  it  is  certain 
however,  that  such  a  supposition,  is  so  far  from 
favouring  the  delay  of  conversion,  as  to  demonstrate 
its  absurdity.  How  can  we  presume  on  what  may 
happen  in  the  hour  of  death?  Of  how  many  difficul- 
ties is  this  illusory  scheme  susceptible?  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  eradicate  vice  from  the  heart, 
and  to  establish  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  swallow 
you  up,  and  thus  elude  your  hope.  Are  you  on  the 
waters  ?  you  should  fear  to  see  in  every  wave  a  mes- 
senger of  death,  a  minister  of  justice,  and  an  avenger 
of  your  lukewarmness  and  delay.  In  so  many  well- 
founded  fears,  what  repose  can  you  enjoy?  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  ? 


22  On  the  Delay  of  Con-oersion, 

neglected?  Wlio  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  un- 
known? What  year  elapses  undistinguished  by  visita- 
tions of  this  kind?  What  campaign  is  closed  without 
producing  innumerable  instances! 

In  the  second  place,  we  will  suppose  that  you  shall 
die  a  natural  death.  Have  you  ever  seen  the  dying  ? 
Do  you  presume  that  we  can  be  in  a  proper  state  for 
thought  and  reflection,  when  seized  with  those  presages 
of  death,  which  announce  his  approach?  When  we  are 
seized  vvith  those  insupportable  and  piercing  pains 
which  take  every  reflection  from  the  soul  ?  When  ex- 
posed to  those  stupors  which  benumb  the  brightest 
and  most  piercing  genius?  To  those  profound  lethar- 
gies which  render  unavailing,  motives  the  most  pow- 
erful, and  exhortations  the  most  pathetic?  To  those 
frequent  reveries  which  present  phantoms  and  chi- 
mer-as,  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  fortitude  to  recollect  itself  in  this  deplorable  situ- 
ation, and  to  execute  the  chimerical  projects  of  con- 
version ? 

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  {)ain;  and  that 
you  shall  be  happily  dis;  osed  for  conversion.  Are 
ive  not  daily  witnesses  ot  what  passes  on  those  occa- 
sions ?  Our  friends,  our  family,  our  self-esteem,  all 
unite  to  make  us  augur  a  favourable  issue,  whenever 
the  aftliction  is  not  desperate:  and  not  thinking  this 
the  time  of  death,  we  think  also  it  ought  not  to  be  the 
time  of  conversion.  After  having  disputed  with  God 
the  fine  days  of  health,  we  regret  to  give  him   the 

lucid 


071  the  Delay  of  Conversion.  23 

lucid  intervals  of  our  affliction.  We  would  wish  him 
to  receive  the  soul  at  the  precise  moment  when  it  ho- 
vers on  our  lips.  We  hope  to  recover,  and  hope  in- 
flames 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  afflic- 
tion 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. 

I'ancy  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- 
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  boots 
opened,  and  his  soul  cited  before  the  tribunal  of  the 
Sovereign  Judge  ?  We  have  frequent  occasion  to  ob- 
serve, when  attending  the  sick,  that  those  who  suffer 
the  greatest  anguish  are  not  always  the  most  distress- 
ed about  their  sins,  however  deplorable  their  state 
may  be,  tlieir  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  pains ;  a  man  who 
considers  death  as  it  really  is,  suffers  sometimes 
^greater  anguish  than  those  which  can  arise  from  the 
acutest  disease.' 

What  shall  Isay  of  the  multitude  of  cares  attendant 
on  this  fatal  hour?  He  must  call  in  physicians,  take 

advice, 


24  On  the  Delay  of  Conversion. 

advice,  and  endeavour  to  support  this  tottering  ta- 
bernacle. 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  ex- 
amine religion,  to  review  the  circumstances  of  a  van- 
ishing life,  to  restore  the  wealth  illegally  acquired,  to 
repair  the  tarnished  reputation  of  bis  neighbour,  to 
repent  of  his  sin,  to  reform  his  heart,  and  weigh  those 
distinguished  motives  ^^hich  prompt  us  to  hoHness  ? 
IVIy  brethren,  v»hen  we  devote  ourselves  entirely  to 
the  great  work;  when  we  employ  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,  troubled,  and 
departing  spirit?  Hence  the  third  difficulty  vanishes 
of  its  own  accord:  hence  we  may  maintain  as  per- 
manent, 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 
in]possible,  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  right  to  complain.  If  you  are  or- 
thodox, 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- 
tioU;  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 


On  the  Delay  of  Conversion.  25 

have  taucfht.  Heretics,  orthodox,  and  all  the  world 
are'  obliged  to  receive  tliem,  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. 

Application, 

First,  you  should  reduce  to  practice  the  observa- 
tions we  have  made  on  conversion,  and  particularly 
the  reflections  we  have  eiideavoured  to  establish,  that 
in  order  to  be  truly  regenerate,  it  is  not  sufficient  to  do 
sorhe  partial  services  ior  God,  love  must  be  the  pre- 
dominant disposition  of  the  heart.  Tliis  idea  ought 
to  correct  the  notions  you  entertain  of  a  good  life, 
and  a  happy  death,  that  you  can  neither  know  those 
things  in  this  world,  nor  ought  you  to  wish  to  know 
them.  Those  visionaries  also  who  are  offended  when 
we  press  those  grand  truths  of  religion,  who  would 
disseminate  their  ridiculous  errois  in  the  church,  and 
incessantly  cry  in  our  ears,  '^  Christians,  take  heed 
to  yourselves ;  they  shake  the  foundation  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  hfe  ;  we  would  induce  }ou 
not  to  defer  conversion,  but  prepare  for  a  happy 
death  by  the  continual  exercise  of  repentance  and 
piety.  Is  it  not  obvious  that  we  ou^ht  to  be  cautious 
of  admitting  such  a  doctrine,  and  that  the  church 
would  be  in  a  deplorable  condition  were  all  her  mem- 
bers adorned  with  those  dispositions?  But  ^t  have 
said  already,  that  the  subject  is  too  grave  and  serious 
to  admit  of  pleasantry. 

My  brethren,  if  any  one  preach  to  you  another 

gos^d 


36  On  the  Delay  of  Conversion. 

gospel  than  that  which  has  been  preached,  let  him  be 
accursed.  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  nearly- 
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  ex- 
communicate 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  calcu- 
lated to  make  you  holy  than  our  communion,  you 
ought  to  leave  this  in  order  to  attach  yourselves  here- 
after to  the  other.  One  of  the  first  reasons  which  should 
induce  us  to  respect  the  doctrine  of  the  incarnate 
God,  the  inward,  immediate,  and  supernatural  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,  irradiate 
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  instruc- 
tion. We  imagine,  that  provided  we  have  paid  dur- 
ing the  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,  and  have  notliing  to  do 
but  to  put  forth  the  hand  to  the  crown  of  righteous- 
ness. ''  There  is  no  fear'  say  they,  "  of  the  death 
of  such  a  Christian,  he  ^yas  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 


On  the  Delay  of  Conversion.  27 

he  has  fulfilled  the  duties  of  morality.  But  can  you 
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^ 
say  has  led  a  moral  life  ?  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 
world.  The  morahty  of  Jesus  Christ  requires,  that 
you  he  mtrcifal,  as  God  is  merciful ;  that  you  be 
perftct,  as  your  Father  which  is  in  heaven  is  perfect. 
The  morahty  of  Jesus  Christ  requires,  that  you  love 
God  with  all  your  hearty  with  all  your  soul,  and 
with  all  your  irdnd :  and  that  if  you  cannot  fully  at- 
tain to  this  degi  ee  of  perfection  on  earth,  you  should 
make  continual  efforts  to  approach  it.  Here  you 
have  the  prescribed  morality  of  Jesus  Christ.  But 
the  morality  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 
judgment  of  God?  Will  it  appease  his  justice?  Will 
it  close  the  gates  of  hell  ?  Will  it  open  to  you  the 
gates  of  immortality?  x\h !  let  us  form  better  ideas 
of  religion.  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 
tremble,  let  us  weep,  or  rather  let  us  endeavour  to 
reform.  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  habits  ;  on  the  means  of  correct- 
ing the  bad  and  ci^  acquiring  the  good.  Recollect, 
that  all  these  things  cannot  be  done  in  a  moment; 
recollect,  that  to  succeed,  we  must  be  fixed  and  firm, 
returning  a  thousand  and  a  thousand  times  to  the 

charge. 


28  071  the  Delay  of  Conversion. 

charge.  We  should  be  the  more  struck  with  the 
propriety  of  this,  if,  as  we  said  in  the  body  of  this 
discourse,  we  should  more  frequently  reflect  on  our- 
selves. But  most  people  live  destitute  of  thought  and 
recollection.  We  are  dissipated  by  exterior  things, 
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  bowels  of  the 
earth,  we  run  even  from  the  one  to  the  other  world, 
seeking  fortune  in  the  remotest  regions,  and  we  are  ig- 
norant 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  habits  are 
formed  and  fortified.  If  this  knowledge  served  mere- 
ly for  intellectual  pleasure,  we  ought  at  least  to  tax 
our  indolence  with  neglect ;  but  being  intimately 
connected  with  our  salvation,  we  cannot  here  forbear 
deploring  our  indifl'erence.  Let  us  therefore  study 
ourselves,  and  become  rational,  if  we  would  become 
regenerate.  Let  us  learn  the  important  truth  already 
proved,  that  virtue  is  acquired  only  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 
correct  our  prejudices,  and  eradicate  our  corrupt  pro- 
pensities. Undoubtedly  we  need  his  aid. — Yes,  O 
Holy  Spirit,  source  of  eternal  wisdom,  however  great 
may  be  my  efforts  and  vigilance,  whatever  endea- 
vours I  may  use  for  my  salvation,  I  will  never  trust 
to  myself,  never  will  I  offer  incense  to  my  drag^  or 
sacrifice  to  my  nety  never  zvill  I  lean  upon  this 
bruised  reed,  never  will  I  view  my  insufficiency  with- 
out asking  thy  support. 

But  after  all,  let  us  not  imagine,  that  the  operations 
of  the  Holy  Spirit  are  like  the  fabulous  enchantments 
celebrated  in  our  romances  and  poets.     We  have 

told 


On  th€  Delay  of  Conversion.  29 

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  religious  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  nev^r  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, 
intrepid  commanders,  by  assiduity  and  labour,  by 
application  and  practice. 

This  is  perhaps  a  galling  reflection.  I  am  not  as- 
tonished that  it  is  calculated  to  excite  in  most  of  you 
discouragement  and  fear  :  here  is  the  most  difficult 
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  haviag  established  these 
truths,  we  must  form  the  one  or  the  other  of  these 
opinions  concerning  your  conduct, — ^^either  that  you 
seek  the  Lord  while  he  may  ])€  found ;  that  you  en- 
deavour, by  a  holy  obstinacy,  to  establish  truth  in  the 
mind  and  grace  in  the  heart ;  or  jthat  you  exclude 
yourselves  from  salvation,  and  engage  yourselves  so 
early  in  the  way  of  destruction,  as  to  occasion  fear 
lest  the  Spirit  of  God,  a  thousand  and  a  thousand 
times  insulted,  should  for  ever  withdraw. 

What  do  you  say,  my  brethren  ?  Whicii  of  these 
opinions  is  best  founded  ?  To  what  end  do  you  live  ? 
Does  this  unremitting  vigilance,  this  holy  obstinacy, 
this  continual  recurrence  of  watchlulness  and  care, 
form  the  object  of  your  life  ?  Ah  !  make  no  more 
problems  of  a  truth,  which  will  shortly  be  but  too 
well  established. 

Ministers 


30  071  the  Delay  of  Conversion. 

Ministers  of  Jesus  Christ,  sent  by  the  God  of  ven- 
geance, to  plant  not  only,  but  also  to  root  out,  to 
build,  but  also  to  throw  down,  (Jer.  i.  10.)  to  pro- 
claim the  acceptable  t/ear  of  the  Lord^  (Isaiah  Ixi.  2.) 
but  also  to  blow  the  alarming  trumpet  of  Zion  in  the 
ears  of  the  people,  awaken  the  conscience,  brandish 
the  awful  sword  of  Divine  justice,  and  put  in  full  ef-^ 
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  most 
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  concern- 
ing many  of  you,  any  other  language,  we  should  be- 
tray the  sentiments  of  our  hearts.  You  suffer  the 
only  period,  proper  for  your  salvation,  to  escape. 
You  walk  in  a  dreadful  path,  the  end  thereof  is 
death,  and  your  way  of  life  tends  absolutely  to  in- 
capacitate you  from  tasting  the  sweetness  of  a  happy 
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  otFered  only  to  a  genuine  change  of  heart. 
But  we  solemnly  declare,  that  if,  after  a  life  of  inac- 
tion and  negligence,  they  shall  speak  })eace  to  you  on 
a  death  bed,  you  ought  not  to  depend  on  this  kind  of 
promises.  They  ought  to  be  classed  with  those  things 
which  ought  not  to  be  credited,  though  preached  by 
an  angel  of  hcave7i.  Ministers  are  but  men,  and 
weak  as  others.  You  call  us  to  attend  the  dying, 
Avho  have  lived  as  most  of  the  human  kind.  There 
we  find  a  sorrowful  family,  a  father  bathed  in  tears, 
a  mother  in  despair:  what  would  you  have  us  to  do^ 
Would  you  have  us  speak  honestly  to  the  sick  man? 
Would  you  have  us  tell  him,  drat  all  this  exierior  of 
repentance  is  a  vain  phantom  without  substance,  with' 
out  reality  ?  That  among  a  thousand  sick   persons, 

who 


On  the  Delay  of  Conversion.  31 

who  seem  converted  on  a  death-bed,  we  scarcely  find 
one  who  is  really  changed  ?  That  for  one  degree  of 
probability  of  the  reality  of  his  conversion,  we  have 
a  thousand  which  prove  it  to  be  extorted  ?  And  to 
speak  without  evasion,  we  presume,  that  in  one  hour 
he  will  be  taken  from  his  dying  bed,  and  cast  into  the 
torments  of  hell?  We  should — we  should  apply  this 
last  remedy,  and  no  longer  trifle  with. a  soul  whose 
destruction  is  almost  inevitable.  But  you  forbid  us, 
you  prevent  us;  you  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  compas- 
sion to  the  dying,  or  pity  to  the  living,  we  talk  of  hea- 
ven, and  afford  the  man  hopes  of  salvation.  But  we 
say  again,  we  still  declare  that  all  these  promises 
ought  to  be  suspected  ;  they  can  change  neither  the 
spirit  of  religion,  nor  the  nature  of  man.  JVithout 
holiness  7io  man  shall  see  the  Lordy  Heb.  xii.  14. 
And  those  tears  which  you  shed  on  the  approach  of 
death,  that  extorted  submission  to  the  will  of  God, 
those  hasty  resolutions  of  obedience,  are  not  that  ho- 
liness. In  vain  should  we  address  you  in  other  lan- 
guage, 'ifou  would  indeed  hear  on  your  dying  bed 
an  irreproachable  witness  always  ready  to  contradict 
us. — That  witness  is  conscience.  Tn  vain  does  the 
degenerate  minister' endeavour  to  afford  the  dying  il- 
lusive hope,  conscience  speaks  without  disguise.  The 
preacher  says,  Peace,  peaeey  Jer.  vi.  14  :  Conscience 
replies,  There  is  no  peace  to  the  wicked,  saith  my 
God,  Isaiah  Iv.  21.  The  preacher  says,  Lift  up 
your  heads,  O  ye  gates,  and  be  ye  lift  up,  ye  ever- 
lastiyig  doors,  Psa.  xxiv.  7.  Conscience  cries.  Moun- 
tains, mountains,  fall  on  us,  and  hide  us  from  the 
fice  of  him  that  sit  teth  upon  the  throne,  and  from 
the  wrath  of  theLMmb,  Rev.  vi.  16\ 

But,  O  gracious  God,  what  are  we  doing  in  this 

pulpit? 


53  On  the  Delay  of  Conversion. 

pulpit  ?  Arc  we  come  to  trouble  Israel  ?  Are  we  sent 
to  curse  ?  Do  we  preach  to-day  only  of  hell,  only  of 
devils  ?  Ah  !  my  brethren,  there  is  no  attaining  sal- 
vation but  in  the  way  which  we  have  prescribed  :  it 
is  true,  that  to  the  present  hour  you  have  neglected : 
it  is  true,  that  the  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,  Conifoi't  ye, 
comfort  ye  my  people,  speak  ye  comfortably  to  Jeru- 
salem. Isa.  xl.  1 .     I  hear  the  delightful  accents  cry- 
ing upon  this  Church,  Grace,  grace  unto  it.  Zech. 
iv.  7.  How  shall  I  give  thee  up,  Ephraim  ?  How 
shall  I.  deliver  thee,  Israel?  How  shall  1 7nake  thee 
as  Admah  ?  How  shall  I  set  thee  as  Zeboim  ?    Mine 
heart  is  turned  zvithin  me,  my  relentings  are  kindled 
together.     I  zvill  not  execute  the  fierceness  of  mine 
anger :  I  will  not  return  to  destroy  Ephraim.  Hos. 
xi.  8.  y. — It  speaks  peculiarly  to  you  young  people, 
whose  minds  are  yet  free  from  passion  and  prejudice, 
whose  chaste  hearts  have  not  yet  been  corrupted  by 
the  world.     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- 
rish those  dispositions,  and  improve  each  moment  of 
a  period  so  precious.     Remember  your  Creator  in 
the  days  of  your  youth.  Eccles.  xii    i .     Alas,  with 
all  your  acuteness  you  will  have  enough  to  do  in  sur- 
mounting the  wicked  propensities  of  your  heart.  And 
would  not  the  force  of  habit  exceedingly  augment  the 
depravity  of  nature,  should  you  continue  in  vice? 

And  you  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 

withdraw 


On  the  Delay  of  Conversion.  33 

withdraw  from  the  world,  a  heart  of  which  it  has 
possesbion  :  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  willing- 
ly prepared  for  yourselves  ?  God  forbid  that  we 
should  thus  become  the  executioners  of  Divine  ven- 
geance. We  address  you  in  the  voice  of  our  prophet. 
Seek  ye  the  Lord  while  he  may  he  found.  Weep  at 
the  remembrance  of  your  past  lives,  tremble, at  the 
thought,  that  God  sends  strong  delusions  on  those 
that  ohey  not  the  truth.  Oh  !  happy  docility  of  my 
youth,  whither  art  thou  fled  ?  Ah !  soul  more  bur- 
Ihened  with  corruption  than  with  the  weight  of  years; 
Ah!  stupidity,  prejudice,  fatal  dominion  of  sin,  you 
are  the  fatal  recompence  1  have  derived  from  serving 
the  enemy  of  my  salvation. 

But,  while  3'ou  fear,  hope :  and  hoping,  act :  at 
least,  O  !  at  least  devote  the  span  of  lite,  which  God 
may  add,  to  your  salvation.  You  have  abundantly 
more  to  do  than  others ;  your  task  is  greater,  and 
your  time  is  shorter.  You  have,  according  to  the 
prophet,  to  turn  your  feet  unto  the  testimonies  of 
the  Lord,  Psalm  cxix.  59-  You  have  to  swim 
against  the  stream^  to  entef^n^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  Oi  nature,  he  will  give  you  thoughts 
so  divine,  and  sentiments  so  tender,  that  you  shall 
suddenly  be  transformed  into  new  men. 

To  the  utmost  of  our  power,  let  us  reform.  There 
is  yet  time,  but  that  time  Is  perhaps  moie  limited  than 
we  think.  After" ail,  why  delay?  Ah!  1  well  see 
what  obstructs.  \  ou  regard  conversion  as  a  tedious 
task,   and  the  state  of  regeneration  as  difficult  and 

Vol.   Yll,  D  burdensome. 


34  On  the  Delay  of  Conversion. 

burdensome,  which  must  be  entered  into  as  late  as 
possible.  But  if  you  knew — if  you  knew  the  gift  of 
God  I  If  you  knew  the  sweetness  felt  by  a  man  who 
seeks  God  in  his  ordinances,  who  hears  his  oracles,  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  an- 
gels, 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  repent- 
ance, when  the  sinner,  returning  from  bis  folly,  pros- 
trates himself  at  the  feet  of  a  merciful  God,  and  re- 
ceives at  the  throne  of  grace,  from  the  Saviour  of  the 
world,  the  discharge  of  all  their  sins,  and  mingling 
tears  of  joy  with  tears  of  grief,  repairs  by  redoubled 
affection,  his  lukewarmness  and  indolence.  If  you 
knew  the  raptures  of  a  soul  persuaded  of  its  salva- 
tion, 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  justijied,  already  riseriy  al- 
ready glorified,  already  seated  in  heavenly  places  in 
Christ  Jesus,  Heb.  vi.  19.  Eph.  ii.  5. 

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  tranquillity,  these 
transports,  this  resurrection,  this  foretaste  of  paradise, 
are  they  to  be  arranged  in  this  class  ?  Ah,  no  !  1  will 
no  longer  delay,  O  my  God,  to  keep  thy  command- 
ments. 1  will  reach  forth,  I  will  press  tozvards  the 
mark  of  the  prize  of  the  high  calling.  Phil.  iii.  10. 
Happy  to  have  formed  such  noble  resolutions  !  Hap- 
py to  accomplish  them  !  Amen.  To  God,  the  Fa- 
ther, Son,  and  Spirit,  be  honour  and  glory  for  ever, 
Amen,  SERMON. 


SERMON  II. 


ON  THE  DELAY  OF  CONVERSION, 


ISAIAH  Iv.  6. 


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

[the  subject  continued.] 

XT  is  now  some  time  my  brethren,  if  you  recollect, 
since  we  addressed  you  on  this  subject.  We  propos- 
ed to  be  less  scrupulous  in  discussini^  the  terms  than 
desirous  to  attack  the  delay  of  conversion,  and  absurd 
notions  of  divine  mercy.  We  then  apprized  yon, 
that  we  should  draw  our  retlections  from  three 
sources, — from  man — from  scripture — and  from  ex- 
perience. W^e  beizan  by  the  first  of  these  points  ;  to- 
day we  intend  to  di*=^cuss  the  second ;  and  it  Provi- 
dence call  us  again  into  this  pulpit,  we  will  explain 
the  third,  and  give  the  fmiiihing  hand  to  the  subject. 
If  you  were  attentive  to  vvhat  we  proponed  in  our 
first  discourse,  if  the  love  of  salvation  drew  you  to 
these  assem(>lies,  you  would  derive  instruction.  You 
would  sensi!)lv  perceive  the  vain  pretensions  of  those 
who  would  indeed  labour  to  obtain  salvation,  but  uho 
always  delav.  For  uhat,  I  pray,  is  more  proper  to 
excite  alarm  and  terror  in  the  soul,  negligent  uf  con- 
version, than  tiie  single  point  to  whicli  v\e  called  your 
attention,  the  study  of  man  ?  What  is  more  proper  to 

D  2  coaiound 


36  On  the  Delay  of  Conversion, 

confound  such  a  man,  than  to  tell  him,  as  we  then  did: 
your  brain  will  weaken  your  age ;  your  mind  will  be 
filled  with  notions  foreign  to  religion;  it  will  lose 
with  years,  the  power  of  conversirrg  with  any  but 
sensible  objects ;  and  of  commencing  the  investiga- 
tion of  religious  truths  ?  what  is  more  proper  to  save 
such  a  man  from  his  prejudices,  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  persevering  efforts  ;  that  the  habit  of 
a  vice  strengthens  itself  in  proportion  as  we  indulge 
the  crime  ?  What,  in  short,  is  more  proper  to  induce 
us  to  improve  the  time  of  health  for  salvation,  than 
to  lay  before  him  the  portrait  we  have  drawn  of  a 
dying  man,  stretched  on  a  bed  of  affliction,  labour- 
ing with  sickness,  troubled  with  phantoms  and  reve- 
ries, flattered  by  his  friends,  terrified  with  death,  and 
consequently  incapable  of  executing  the  work  he  has 
deferred  to  this  tragic  period  ?  I  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  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  suppress 
the  light  of  reason,  and  take  solely  for  our  guide 
in  the  paths  of  piety,  the  lamp  of  revelation.  VV^e 
will  endeavour  to  afford  them  satisfaction  :  we  will 
shew  that  religion,  very  far  from  weakening,  strength- 
ens the  reflections  which  reason  has  suggested.  Wc 
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 


0)1  the  Delay  of  Conversion,  37 

pensity  of  their  heart,  and  on  the  impure  system  of 
their  lusts.     These  are  the  heads  of  this  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 
truth,  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  tlie  difficulty  of  your  hearts:  we  fear  more:  we 
fear  that  this  discourse,  which  shall  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  truths 
ah'eady  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  the  deLay  of 
conversion.  Had  we  no  design  but  to  cite  what  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 
warnings,  of  terrific  examples,  of  appalling  menaces, 
with  which  they  abound,  and  which  they  address  to 
all  those  who  daringly  delay  conversion.  We  should 
have  to  repeat  this  caution  of  the  prophet.  To-day  if 
ye  will  hear  his  voice  harden  not  your  hearts.  Psa. 
xcv.  7.  A  caution  he  has  sanctified  by  his  own  ex- 
ample, /  7nade  haste,  and  delayed  not  to  keep  thy 
eoynmandments.  Psa.  cxix.  60.  We  should  have 
only  to  address  to  you  this  rellection,  made  by  the 
author  of  the  second  book  of  Chronicles  :  The  Lord 
God  of  their  fathers  sent  to  them  by  his  niessengers, 
because  he  had  compassion  on  his  people ;  but  they 
mocked  the  messengers  of  Gad,  and  despised  his 
words,  and  misused  his  prophets,  until  the  wrath  of 

the 


38  On  the  Delay  of  Conversion. 

the  Lord  arose  against  his  people  till  there  teas  n& 
remedy.  Therefore  he  brought  Kpon  thtm  the  king 
of  the  Chaldees  who  slew  the  young  men  with  the 
sword.  Jnd  had  no  compassion  upon  young  men  or 
maidens,  old  m(  n  or  him  that  stooped  for  age.  They 
burned  the  house  q)  God,  and  brake  down  the  wall 
of  Jerusalem^  and  burned  all  the  palaces  thereof 
with  pre.  2  C  hron.  xxxvi.  ]o,  &c.  VV  e  bhculd  only 
have  to  pro[>ose  the  declaration  of  Eternal  VV^isdom, 
'Because  I  called  and  ye  refused,  I  will  laugh  at 
your  calamity,  and  mock  xvhen  your  fear  cometh. 
Prov.  i.  26.  We  should  have  but  to  represent  the 
affecting  scene  of  Jesus  Christ  wee[>in^  owt  Jerusa- 
lem, and  saying,  O  that  thou  hadst  known,  at  least 
in  this  thy  day,  the  things  that  belong  to  thy  peace; 
hut  now  they  (  re  hid  from  thine  eyes  Luke  xix  41. 
We  sliould  have  but  to  say  to  each  of  yuu,  as  ^it. 
Paul  to  the  Konjans  :  Despisest  thou  the  riches  cf 
his  goodness,  and Jor bearing,  and  longsuffering,  not 
knowing  that  the  goodness  of  God  Itadeth  thte  to 
repentance?  But  after  thy  hardness  and  impenitent 
heart,  treasurest  up  unto  thyself  wrath  against  the 
day  of  icrath,  and  revelation  of  the  righteous  judg- 
ments of  God.  Rom.  ii.  4,  &c.  And  el.e\W)ere  tiiat 
God  sends  strong  delusion  on  those  uho  believe  not 
the  truth,  to  believe  a  lie.  a  Thess.  ii.  8.  We  should 
have  but  to  resound  in  this  assembly,  those  aulul 
words  in  the  Epistle  to  the  Hcbre^^s:  If  zee  sin 
wilfully  after  we  have  received  the  knowledge  of  the 
truth,  there  rernaintth  no  more  sacrifice  for  sifis, 
hut  a  certain  fearful  looking  Jor  oj  judgment,  and 
thefery  indignation^  which  shall  devour  the  adver- 
saries. Heb.  X.  26.  lor  if  the  mercy  of  God  is 
without  bounds,  if  it  is  ready  to  receive  the  sinner  the 
moment  he  is  induced  by  the  fear  of  puni^h^^ent  to 
prostrate  himself  before  him,  why  is  the  present  day 
marked  as  the  precise  period  to  hear  his  voice?  Why 
this  haste?  W  hy  are  resources  and  remedies  exhaust- 
ed? 


On  the  Delay  of  Conversion.  39 

ed?  Why  this  strong  delusion?  Why  this  refusal  to 
hear  the  tardy  penitent  ?  Why  this  end  of  the  days  of 
Jerusalem's  visitation  ?  Why  these  treasures  of  wrath  ? 
Why  this  defect  of  sacrifice  for  sin?  All  these  pas- 
sages, my  brethren,  are  as  so  many  sentences  against 
our  delays,  against  the  contradictory  notions  we  fondly 
form  of  the  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 
w^ith  our  discourse.  W^hen  we  employed  our  phi- 
losophical arguments  against  the  delay  of  conversion; 
when  we  proved  from  the  force  of  habits,  that  it  is 
difficult,  not  to  say  impossible,  for  a  man  aged  in 
crimes,  to  be  converted  at  the  hour  of  death ;  it  ap- 
peared to  you,  that  we  shook  two  doctrines  which  are 
fundamental  pillars  of  faith. 

The  firat  is  the  supernatural  aids  of  the  Holy  Spi- 
rit, promised  in  the  new  covenant ;  aids  which  bend 
the  most  rebellious  wills,  aids  which  can  surmount  in 
a  moment  all  the  difficulties  which  the  force  of  habit 
can  oppose  to  conversion. 

The  second  doctrine,  is  that  of  mercy,  access  to 
which  being  opened  by  the  blood  of  Christ,  there  is 
no  period  it  seems  but  we  may  be  admitted  whenever 
we  come,  though  at  the  close  of  life.  Here  is,  in  sub- 
stance, if  1  mistake  not,  all  that  relig'On  and  the  scrip- 
tures seem  to  oppose  to  what  has  been  advanced  in 
our  fir>t  discourse.  If  we  make  it  ttierefore  evident, 
that  these  two  doctrines  do  not  oppose  our  principles ; 
if  we  prove,  that  they  contain  nothing  directly  repug- 
nant to  the  conclusions  we  have  drawn,  shall  we  not 
thereby  demonstrate,  that  the  Scriptures  contain  no- 
thing but  what  should  alarm  those  who  trust  to  a  tardy 
repentance.  This  we  undertake  to  develope.  The 
subject  is  not  without  difficulty ;  we  have  to  steer 
between  two  rocks  equally  dangerous ;  for  if,  on  the 
one  hand,   we  should  supersede  those  doctrines,  we 

abjure 


40  On  the  Delay  of  Conversion. 

abjure  the  faith  of  our  fathers,  and  draw  upon  our- 
selves the  charge  of  heterodoxy.  On  the  other  hand, 
if  vvf'  should  stretch  those  doctrines  beyond  a  certain 
point,  we  furnish  a  plea  lor  licentiousness;  we  sap 
w  hat  we  have  built,  and  refute  ourselves.  Both  these 
rocks  we  must  cautiously  avoid. 

The  first  proofs  of  which  people  avail  themselves, 
to  excuse  their  negli^^ence  and  delay,  and  the  first  ar- 
guments of  defence,  which  they  draw  from  the  Scrip- 
tures, in  order  to  oppose  us,  are  taken  from  the  aids 
of  the  Spirit,  promised  in  the  new  covenant.  "  Why 
those  alarming  sermons  r'Vs.^y  they.  'VWhy  those 
awful  addresses  to  the  man,  who  merely  defers  his 
conversion?  Vv^hy  confound,  in  this  way,  religious 
with  natural  habitsr"  The  latter  are  formed,  I  grant, 
by  labour  and  study;  by  persevering  and  uninter- 
rupted assiduity.  1  he  former  proceed  from  extra- 
neous aids;  they  are  the  productions  of  grace,  formed 
in  the  soul  by  the  Holy  Spirit.  I  will  not,  therefore, 
invalidate  a  doctrine  so  consolatory ;  I  will  pndit  by 
the  prerogatives  of  Christianity;  1  will  devote  my 
life  to  the  world;  and  when  I  perceive  myselt  ready 
to  expire,  I  will  assume  the  character  of  a  Christian, 
I  will  surrender  myself  to  the  guidance  of  the  Holy 
Spirit;  and  then  he  shall,  according  to  his  promise, 
communicate  his  powerful  influence  to  my  heart;  he 
shall  subdue  my  wicked  propensities,  eradicate  my 
most  inveterate  habits,  and  efiectuaie,  in  a  moment, 
what  would  have  cost  me  so  much  labour  and  pain. 
Here  is  an  objection,  w  hich  most  sinners  have  not  the 
eflrontery  to  mention,  but  which  a  false  theology 
infuses  into  too  many  minds;  and  on  which  we  found 
nearly  the  \\hole  of  our  imaginary  hopes  of  a  death- 
bed conversion. 

To  this  objection  we  must  reply.  We  shall  mani- 
fest its  absurdity,  1.  By  the  nnnistry  Ciod  has  estab- 
lished in  the  church.  ^.  By  the  efforts  he  requires 
us  to  make,  previously  to  cur  presuming  that  we 
have  received  the  Holy  Spirit.     3.  By  the  manner  in 

which 


On  the  Delay  of  Conversion,  41 

which  he  requirrs  ns  to  co-operate  with  the  Spirit, 
when  we  have  received  him.  4.  By  the  punishments 
he  has  d«=  nounced  against  those  who  resist  his  work. 
5.  Bv  the  conclusions  wl/ich  the  Scripture  itself 
deduces  from  our  natural  weakness,  and  from  the 
necessity  of  grace.  Here,  my  brethren,  are  five 
sources  of  rcHection,  which  will  demonstrate,  that 
every  man  uho  draus  consequences  from  the  pro- 
mised aids  of  the  Spiiit,  to  hve  in  lukewarmness,  and 
to  flatter  himself  uith  acquirini^,  without  labour,  with- 
out difficulty,  without  application,  hcjl)its  of  holiness, 
offers  violence  to  religion,  and  is  unacquainted  with 
the  genius. of  the  Holy  S|)irit's  economy. 

The  ministry  establi:^hed  in  the  church,  is  the  first 
proof  that  the  aids  of  the  Spirit  give  no  countenance 
to  lukew  armness.  and  the  delay  of  conversion.     Had 
it  been  tlie  design  of  the  Holy  Spirit  to  communicate 
knowledge,   without  the  fatigue  of  religious  instruc- 
tion;  iiad  it  been  his  design  to  sanctify,  in  a  moment, 
without  requiring  our  co-operation  in  this  great  work, 
why  establish  a  ministry  in  tlie  church  ?  Why  require 
us  in  infancy  to  be  taught  line  upon  line,  and  precept 
upon  precept,     as    Isaiah    expresses   himself.    Isa. 
xxxviii.  iO.     Why,  as  St.  Paul  says,  require  us  after- 
ward to  leave  the  principles  of  the  doctrines  of 
Christ,  and  go  on  to  perfection?  Heb.  vi.  i.     Why 
require,  as  the  same  apostle  says,   that  we  proceed 
from  77iilk  to  strong  meat?    1   Cor.  iii.   2.     Why 
require  to  propose  motives,  and  address  exhortations? 
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  w  ith  regard  to  men.     Faith  comes  by  hear- 
ing,  says  St.  Paul,  and  hearing  by  the  word.  Rom. 
X.  17.     Being  ascended  up  on  highy  he  gave  some  to 

be 


42  On  the  Delay  of  Conversion, 

apostles,  and  some  pr^ophets,  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, 
Epli.  iv.  11,  12.  Perceive  you  not,  therefore,  the 
impropriety  of  your  pretension?  Seeing  it  has  been 
God's  good  pleasure  to  establish  a  ministry,  do  you 
not  conceive  that  he  would  have  you  regard  it  v\ith 
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  who  learns  his  catechism  with  care,  be- 
comes a  good  catechumen ;  that  the  candidate  who 
profoundly  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  apphcation  that  we  endeavour  to  be- 
come enlightened  merchants,  meritorious  officers, 
acute  mathematicians,  and  good  preachers,  by  assi- 
duity and  study,  by  labour  and  application,  we  ad- 
vanced 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,  oiFers  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 


On  the  Delay  of  Conversion.  4S 

We  have  marked,  secondly,  the  efforts  that  God 
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.  Asky  and  ye  shall  receive;  seek,  and  ye 
shall Jind;  knock,  and  it  shall  be  opened,  Matt.  vii. 
7.  If  any  man  seek  wisdom,  let  him  ask  oj  God. 
Jam.  i.  5.  And,  if  ne  are  required  to  ask,  we  are 
also  obliged  to  use  efforts,  however  weak  and  imper- 
fect, to  obtain  tiie  jjrace  we  ask.  For,  with  what  face 
can  we  ask  God  to  assist  us  in  the  work  ot  salvation, 
when  we  deliberately  seekuur  own  destruction?  With 
what  face  can  we  ask  God  not  to  lead  us  iuto  temp- 
tation, when  we  go  ourselves  in  pursuit  of  temptation, 
and  greedily  riot  in  sin?  With  what  face  can  we  ask 
him  to  extinguish  the  fire  of  concupiscence,  when  we 
daily  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  health,  lij  vain  should  we  trv  to  preserve 
them,  did  not  God  ext:  nti  his  care  :  Nature,  and  the 
elements,  conspire  tor  our  destruction;  we  should 
vanish  of  our  own  accord :  God  alone  can  retain  the 
breath  wiiich  preserves  our  life.  Asa  king  ot  Israel 
was  blamed  for  having  had  recour>e  to  physicians, 
without  havmg  first  inquired  ot  the  Lord.  Lbt  shouid 
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  tood 
when  healthy,  and  no  medicine  v^hen  sick?  Ihus,  in 
the  work  of  salvation,  we  should  do  the  sanje;  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  ta.>k  ot  vc- 
tory.  Moses  ascended  the  hill,  Joshua  dtscendtd 
into  the  plain  :  Joshua  tought,  Moses  prayed:  Aioses 
raised  his  suppliant  hands  to  heaven,  Joshua  raised  a 

wairior's 


44  On  the  Delay  of  Coiroersion. 

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  fighting,  Israel  triumphed 
and  Amalek  fled. 

Observe,  thirdly,  the  manner  in  which  the  Holy 
Spirit  requires  correspondertt  co-operation  from  us, 
as  the  objects  of  his  car€.^  In  displaying  his  efficacy 
in  the  heart,  he  pretends  not  to  deal  with  us  as  with 
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  our  conversion,  and  the  correspondent  duty 
of  man.  To-day,  if  ye  xvill  hear  his  voice,  here  is 
the  work  of  God,  harden  7iot  your  hearts.  Ps.  xcv. 
8.  Here  is  the  duty  of  man.  Vou  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,  I'  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  unll  and  to  do.  Phil, 
ii.  12.  Here  is  the  work  of  God.  JVork  put  your 
own  salvation  witlt  fear  and  trembling.  Here  is  the 
duty  of  man.  I  xvill  take  axv ay  the  stony  out  of 
your  heart,  and'  I  xvill  give  you  a  heart  of  flesh, 
Ezek.  xi.  19.  Here  is  the  work  of  God.  Make  you. 
a  nexv  heart,  and  a  nexv  spirit.  Ezek.  xviii.  31.  Here, 
the  duty  of  man.  What  avail  all  these  expressions, 
if  it  were  a  design  of  Scripture  in  premising  grace  to 
our  lukewarmness  and  delay  of  conversion  ;  What 
are  the  duties  it  prescribes,  except  they  be  those  very 
duties,  the  necessity  of  which  we  have  proved,  when 
speaking  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  ?  W^hat  is  it  to 
open  to  God,  who  knocks  at  the  door  of  our  heart, 

if 


0?i  the  Belay  of  Conversion,  45 

if  it  is  not  to  hear  when  he  speaks,  to  come  when  he 
calls,  to  yield  when  he  entreats,  to  tremble  when  he 
threatens,  and  to  hope  when  he  promises  ?  What  is 
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  Spirit 
of  God,  you  say,  will  be  stronger  than  your  obsti- 
nacy ;  he  will  surmount  your  propensities ;  he  will 
triumph  over  your  opposition  ;  grace  will  become  vic- 
torious, and  save  you,  in  defiance  of  nature. — Nay, 
rather  this  grace  shall  be  withdrawn,  if  you  persist 
in  your  contempt  of  it.  Nay,  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  Thess.  ii.  10,  11.  Hence  St.  Paul  draws  this 
conclusion :  Stand  fast,  and  Jiold  the  traditions  zvhich 
ye  have  been  taught,  xvhether  by  word,  or  by  our 
epistle.  And  elsewhere  it  is  said,  That  servant  who 
knew  his  lord's  xvill,  and  did  it  not,  shall  be  beaten 
with  many  stripes,  Luke  xii.  47.  And  the  author 
of  the  Epistle  to  the  Hebrews  afiirms.  Thai  it  is  im- 
possible  Jor  those  zcho  xvere  once  enlightened,  if  they 
fall  axvay,  to  renexv  them  again  imto  repentance, 
Heb.  ii.  4.  I  am  aware  that  the  apostle  had  parti- 
cularly in  view  the  sin  of  those  Jews  who  had  em- 
braced 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  attain  a  certain  degree  of  light  and  purity,  if  we 
relapse  into  vice,  we  cease  to  be  the  objects  of  his 
regard. 

5.  But 


A6  On  the  Delay  of  Conversion. 

5.  But  why  this  mass  of  various  arguments,  to  show 
the  absurdity  of  the  sinner,  who  excuses  himself  on 
the  ground  of  weakness,  and  indolently  awaits  the 
operations  of  grace?  We  have  a  shorter  way  to  con- 
found and  resolve  the  s(^hism,  adduced  by  his  de- 
pravity.    Let  us  open  the  sacred  books ;  let  us  see 
what  conclusions  the  Scriptures  draw  from  the  doc- 
trine 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  Irom 
these  maxims,  that  you  ought  to  continue  in   indo- 
lence.    Is  it  not  evident,  on  the  contrary,  that  they 
draw  conclusions  directly  opposite?    Among  many 
passages,  I  will  select  two :    the  one  is  a  caution  of 
Jesus   Christ,  the  other  an   argument  of  St.  Paul. 
fVatch  and  pray,  that  ye  enter  not  into  temptation  ; 
for  the  spirit  is  Tvilling,   but  the  flesh  is   weak, 
Mark  xiii  33.     This  is  the  caution  of  Christ.     fVork 
out  your  salvation  with  fear  and  trembling :  for  it 
is  God  that  worketh  in  you  to  zvill  and  to  do.   Phih 
ii.  i2,  13,     This  is  the  argument  of  St.  Paul.     Had 
we  advanced  a  sophism,  when,  after  having  establish- 
ed the  frailty  of  human  nature,  and  the  necessity  of 
grace,  we  founded,  on  those  very  doctrines,  the  mo- 
tives which  ought  to  induce  you  to  diligence,  and 
prompt  you  to  vigilance;  it  was  a  sophism,  for  which 
the  Scriptures  are  responsible.    The  spirit  Js  xtill'uig^ 
but  the  flesh  is  weak :  here  is  the  principle  of  Jesu9 
Christ.     Ood  worketh  in  you  to  will  and  to  do:  here 
is  the  principle  of  St.  Paul.     Work  out  your  salva- 
tion :  here  is  the  consequence.     Are  you,  therefore, 
actuated  by  a  spirit  of  orthodoxy  and  truth,  when  you 
exclaim  against  our  sermons?  Are  you  then  more  or- 
thodox than  the   Holy  Ghost,  or  more  correct  than 
eternal  truth?  Or  rather,  whence  is  it  that  you,  being 

orthodox 


On  the  Delay  of  Conversion.  47 

orthodox  in  the  first  member  of  the  proposition  of  our 
authors,  become  heretics  in  the  second?  Why  orthodox 
in  the  principle,  and  heretics  in  the  consequence  ? 

Collect  now,  my  brethren,  the  whole  of  these  ^ve 
arguments ;  open  your  eyes  to  the  light,  communicat- 
ed from  all  points,  in  order  to  correct  your  prejudice; 
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   w^orks 
within  us,  it  is  true ;    but  he  works  in   concurrence 
with  the  word  and  the  ministry,    in   sending  you 
pastors,  in  accompanying  their  word  with  wisdom, 
their  exhortations  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  convert 
you  by  means  unknown,  and  beyond  the  limits  of  his 
operations  ?  The  Holy  Spirit  works  within  us,  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,  while  you 
neglect  to  seek,  while  you  disdain  to  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  entreaties :  and  would  you  wish  him  to  convert 
you,  while  you  harden   yourselves  against  his  voice, 
while  you  never  cease  from  grieving  him  ?   The  Holy 
Spirit   uorks    within    us,  it  is  true ;  but  he  declares 
that,  if  we  obstinately  resist,  he  will  leave  us  to  our- 
selves; he  will  refuse  the  aids  he  has  offered  in  vain; 
he  will  abandon  us  to  our  natural  stupidity  and  cor- 
ruption:   and  you,  already  come   to   the  crisis    of 
ventjeance,  to  tie  epoch  for  accomplishing  his  wrath, 
to  the  termination  of  a  criminal  career,  can  you  pre- 
sume 


48  On  the  Delay  of  Conversion. 

sume  that  this  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  con- 
cluded 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  retention  of  memory,  our 
presence  of  mind,  our  vivacity  of  genius:  and  you 
who  devote  this  mind,  this  genius,  this  memory,  this 
conception,  this  health,  wholly  to  the  world,  do  you 
derive  from  these  very  sermons  sanction  for  an  in- 
dolence and  a  delay,  which  the  very  idea  of  those 
talents  ought  to  correct  ?  If  this  be  not  wresting  the 
Scriptures,  if  this  be  not  offering  violence  to  religion, 
and  subverting  the  design  of  the  Spirit  in  the  discovery 
of  our  natural  weakness,  and  the  promised  aids  of 
grace,  we  must  be  proof  against  the  most  palpable 
demonstration. 

Enough,  1  think,  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,  pure  divinity,  and  sacred  truth, 
ought  to  resound  in  our  Protestant  auditories,  flappy, 
indeed,  were  the  doctors,  if,  instead  of  multiplying 
questions  and  disputations,  they  had  endeavoured  to 
press  these  important  truths.  O,  my  soul  lose  not 
thyself  in  abstract  and  knotty  speculations;  tathom 
not  the  mysterious  means,  wliich  God  adopts  to 
penetrate  the  heart.  The  wind  bloweth  where  it' 
listcth  and  thou  hearcst  the  sound  thcrcoj\  hut 
eanst  not  tellwhenee  it  eometh,  ortvhither  it  goethi 
no  is  everij  one  that  is  born  of  the  Spirit,  John  iii.  8. 
Pride  goeth  before  dest ruction ,  and  a  haughty  spirit 
before^  M  jalL  Pro  v.  xvi.  18.  Before  destructioji 
the  heart  of  man  is  haughty,  and  before  honour  is 

hu?m/ity, 


On.  the  Delay  of  Conversion,  49 

hionility,  xviii.  12.  Content  thyself  with  adoring  the 
goodness  of  God,  who  promises  thee  assistance,  and 
deigns  to  surmount,  by  grace,  the  corruptions  of 
nature.  But,  while  thou  groanest  under  a  sense  of 
corruption,  endeavour  to  surmount  and  vanquish  thy- 
self; 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  tliyself,  and  as  though 
thou  couldst  "  do  all  things." 

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  also  proceed  to  reflect.  "  God  is  merciful," 
say  they  "  the  covenant  he  has  established  with  man, 
is  a  covenant  of  grace :  we  are  not  come  to  the  dark- 
ness,  to  the  devouring  fire,  and  the  tempest.  A  general 
amnesty  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  are  nothing  worth  for  the  world?" 

Strange  argument  !  Detestable  sophism,  my 
brethren  !  Here  is  the  highest  stage  of  corruption,  the 
supreme  degree  of  ingratitude.  What  do  I  say?  For 
though  a  man  be  ungrateful,  he  discovers  sensibility 
and  acknowledgment,  for  the  moment  at  least,  on 
the  reception  of  a  favour.  Forgetfulness  and  in- 
gratitude are  occasioned  by  other  objects,  which  time 
and  the  world  have  presented  to  the  mind,  and  which 
have  obliterated  the  recollection  of  past  favours.  But 
behold,  in  the  argument  of  the  sinner,  an  expectation 
of  a  novel  kind  ;  he  acquires  the  unhappy  art  of  em- 
bracing, in  the  bosom  of  his  ingratitude,  the  present 
and  the  future;  the  favours  already  received,  and 
those  which  are  yet  to  come.  "  I  will  be  ungrateful 
beforehand.     I  will,    from   this  instant,    forget  the 

Vol.  VIL  E  favours 


50  On  the  Delay  of  Conversion, 

favours  I  have  not  as  yet  received.  In  each  of  my  acts 
of  vice,  I  will  recollect  and  anticipate  the  favours 
which  God  shall  one  day  give;  and  I  will  derive, 
from  this  consideration,  a  fresh  motive  to  confirm 
myself  in  revolt,  and  to  sin  with  the  greater  assurance." 
Is  not  this  extreme  of  corruption,  and  ingratitude  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 
him  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  demonstrate,  that 
those  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  founds  and  call  upon 
him  while  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- 
solutely without  conditions?  And  if  it  have  prescrib- 
ed conditions,  are  they  of  a  nature,  to  which  you  can 
instantaneously  conform  on  a  death-bed,  after  having 
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, 
who  claims  admission  to  the  throne  of  mercy,  after  9 
dissipated  life.  For  if  the  Gospel  is  a  definitive  co- 
venant, 


On  the  Delay  of  Conversion.  51 

venant,  requiring  nothing  of  man  ;  or  if  its  requisi- 
tions are  so  easy,  that  a  wish,  a  tear,  a  superficial  re- 
pentance, a  slight  recourse  to  piety,  is  sufficient,  your 
argument  is  demonstrative,  and  our  morality  is  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  conditions,  on 
which  grace  is  offered,  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  conduct  altogether 
absurd. 

Now,  my  brethren,  I  appeal  to  the  conscience  of 
the  most  profligate  sinners,  and  to  casuists  minutely 
scrupulous.  Can  they  rationally  hesitate  to  decide 
on  the  two  questions  ?  And  will  it  be  difficult  to 
prove,  on  the  one  hand,  that  the  Gospel,  in  offering 
mercy,  imposes  certain  duties ;  and,  on  the  other,  that 
we  reduce  ourselves  to  an  evident  incapacity  of  com- 
pliance, 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. 

II.  The  whole  question  then  is  reduced  to  this,  to 
know  what  are  the  stipulated  conditions?  We  are  all 
agreed  as  to  the  terms.  This  condition  is  a  disposi- 
tion of  the  soul,  which  the  Scriptures  sometimes 
ca.\\  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 
grace?  In  what  do  the^e  virtues  consist?  is  the  whole 
implied  in  a  simple  desire  to  be  saved  ?  In  a  mere 

£  2  desire 


52  On  the  Delay  of  Conversion. 

desire  to  participate  in  the  benefits  of  the  passion  of 
Jesus  Christ  ?  Or,  if  faith  and  repentance  include, 
in  their  nature,  the  renunciation  of  the  world,  the  for- 
saking of  sin,  a  renovation  of  life,  an  inward  disposi- 
tion, 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  word, 
is  it  sufficient  for  the  penitent  to  say  on  a  death- bed, 
**  I  desire  to  be  saved ;  I  acknowledge  that  my  Re- 
deemer has  died  for  my  sins  ;"  Or  must  he  subjoin 
to  these  confessions,  sentiments  proportioned  to  the 
sanctity  of  the  salvation  which  he  demands ;  and 
eradicate  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  commu- 
nions, who  may  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  disputable 
point  with  us,  whether  the  renunciation  of  vice,  and 
adherence  to  virtue,  ought  to  be  included  in  the  no- 
tions of  faith,  and  in  the  conditions  we  prescribe  to 
penitents.  Tell  it  not  in  Gath,  publish  it  not  in 
A,sktlon.  2  Sam.  i.  20.  There  are  ignorant  persons 
in  every  society  :  we  have  them  also  in  our  commu- 
nion. There  are  members  in  each  denomination, 
who  would  subvert  the  most  generally  received  prin- 
ciples 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  authors, 
that  he  Zi^ho  confesseth  andformketh  his  si7is,  shall 
find  mercy.  Prov.  xxviii.  13,  That  with  God  there 
is  forgiveness,  that  he  may  be  feared.  Psalm  cxxx. 
4.  That  God  will  speak  peace  unto  his  people,  and 
to  his  saints;  but  let  them  not  turn  again  unto  folly, 
Psalm  Ixxxv.  8.     A  good  Protestant  believes,  that 

faith, 


Ow  tht  Delay  of  Conversion.  55 

foithy  without  W07^kSy  is  dead ;  that  it  worketh  by 
love  ;  and  that  xve  are  justified  by  works.  Jam.  ii. 
21 — 26.  A  good  Protestant  believes,  that  the  king- 
dom of  heaven  is  at  hand,  in  order  that  men  may 
bring  forth  fruits  meet  for  repentance.  Matt.  iii.  S. 
S.  A  good  Protestant  believes,  that  there  is  no  con- 
demnation to  those  who  walk  not  after  the  flesh,  but 
after  the  Spirit.  Rom.  viii.  ],  2.  That  sin  shall 
not  have  dominion  over  us,  because  zve  a?^e  not  under 
the  law,  but  under  grace.  Rom.  vi.  14.  A  good 
Protestant  believes,  that  without  holiness,  no  ma?i 
shall  see  the  Lord :  that  neither  fornicators,  nor 
idolators,  nor  adulterers,  nor  effeminate,  nor  thieves^ 
nor  covetous,  nor  drunkards,  nor  revilers,  nor  ex- 
tortioners, shall  enter  the  kingdom  of  God.  1 
Cor.  vi.  8,  9. 

If  this  were  not  the  true  definition  of  faith  and  re- 
pentance ;  if  faith  and  repentance  were  a  mere  wish 
to  participate  of  the  merits  of  Jesus  Christ;  if,  in 
order  to  salvation,  we  had  but  to  ask  grace,  without 
subduing  the  corruptions  of  the  heart,  what  would 
the  Gospel  be  ?  I  will  venture  to  affirm,  it  would  be 
the  most  impure  of  all  religions  ;  it  would  be  a  mon- 
strous economy;  it  would  be  an  invitation  to  crimes; 
it  would  subvert  the  law  of  nature.  Under  this  sup- 
position, the  basest  of  men  might  have  claims  of  mer- 
cy;  the  laws  of  God  might  be  violated  with  impunity; 
Jesus  Christ  would  not  have  descended  from  heaven, 
to  save  us  from  our  sins,  but  to  console  us  in  the 
commission  of  crimes.  A  heathen,  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  encou- 
raged to  continue  in  sin,  by  the  notion  of  a  mercy 
ever  ready  to  receive  him.  And  you,  Celsus,  you 
Porphiry,  you  Zosimus,  you  Julian,  celebrated  ene- 
mies of  the  Christian  name,  who  calumniated  the  in- 
fant church,  who  so  frequently  accused   the  first 

Christians 


54  071  the  Delay  of  Conversion » 

Christians  with  authorising  licentiousness,  you  had 
reason  to  complain,  and  we  have  nothing  to  reply. 
So  many  are  the  reflections,  so  many  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  super- 
ficial recourse  to  the  merits  of  Jesus  Christ;  they  in- 
clude, in  their  notion,  the  renunciation  of  the  world, 
the  abandoning  of  our  crimes,  and  the  renovation  of 
heart,  of  which  we  have  just  spoken ;  and,  without 
this  faith,  there  is  no  grace,  no  mercy,  no  salvation. 

I  know  that  there  are  growing  conversions ;  that 
faith  has  degrees,  that  piety  has  a  beginning,  that  a 
Christian  has  his  infancy ;  and  that,  at  the  tribunal 
of  a  mer^'iful  God,  the  sincerity  of  our  repentance 
will  be  accepted,  though  imperlect.  iiut  would  you 
call  that  a  growing  conversion,  would  you  denomi- 
nate that  faith,  would  you  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  desire  to  be  janited  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  evangehcal 
condescension,  it  is  always  evident,  that  faith  and  re- 
pentance include,  in  their  notion,  the  principles,,  at 
least,  of  detachment  from  the  w  orld,  of  renunciation 
of  vice,  and  the  renovation  of  heart,  the  necessity  of 
which  we  have  pressed. 

This  being  established,  it  seems  to  me  that  truth  is 
triumphant;  having  proved  how  little  ground  a  nian, 
who  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 


0?i  the  Delay  of  Conversion.  55 

From  your  own  strength,  or  from  the  operations  of 
the  Holy  Spirit?  Do  you  say  from  your  own  strength? 
Then  what  becomes  of  your  orthodoxy  ?  What  be- 
comes of  the  doctrine  of  human  weakness,  and  of  the 
necessity  of  grace  ;  of  which  pretext  you  would  avail 
yourselves  to  defer  conversion  ?  Do  you  not  perceive 
how  you  destroy  your  own  principles,  and  sap,  with 
one  hand,  what  you  build  with  the  other  ? 

We  conclude,  that  nothing  is  so  suspicious  as  a 
tardy  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 ; 
nevertheless,  the  wicked  love  to  deceive  themselves ; 
they  affect  rationally  to  believe  the  things,  of  which 
they  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  insisted ; 
and  the  conditions  of  the  new  covenant  to  be  so  rigor- 
ous as  .we  have  affirmed. 

What  are  the  whole  of  these  objections  but  sup* 
positions  without  foundation,  and  frivolous  conjec- 
tures "^ 


56  On  the  Dtlay  of  Conversion, 

tures  ?  ^'  There  is  but  an  appearance  :  I  cannot  ima- 
gine :  I  cannot  conceive."  Would  you,  on  supposi- 
tions of  this  nature,  risk  your  reputation,  your  ho- 
nour, your  fortune,  your  life?  Why,  then,  risk  your 
salvation  ? 

The  justice  of  God  is,  perhaps,  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  sacriljce, 
your  conjectures  may  be  right.  But  if  thei^e  is  no 
name  under  heaven  xvhereby  zve  can  be  saved,  but 
that  of  our  Jesus,  Acts  iv.  12. ;  if  there  is  no  other 
blood  tlian  that  shed  by  this  divine  Saviour ;  if  God 
shall  judge  the  xvorld  according  to  my  gospel,  Rom. 
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  ?  Where  then  is  that  faith,  which 
ought  to  subjugate  reason  to  the  decision  of  revela- 
tion, and  vrhich  admits  the  most  abstract  doctrines, 
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  establish  a  new 
religion  ;  le4  us  place  reason  on  the  throne,  and  make 
faith  retire.  The  doctrine  of  the  Trinity  obstructs 
my  thought,  the  atonement  confoimds  me,  the  incar- 
nation presents  precipices  to  me,  in  which  my  reason 
is  absorbed.  If  you  are  disposed  to  doubt  of  the 
doctrines  we  have  advanced,  under  a  pretext  that  you 
cannot  comprehend  them,  then  discard  the  other  doc- 
trines ;  they  are  not  less  incomprehensible. 

I  will  go  farther  still;  I  will  venture  to  affirm,  that 
if  reason  must  be  consulted  on  the  portrait  we  have 
drawn  of  God's  justice,  it  perfectly  accords  with  re- 
v€lation.    Thou  canst  not  conceive  how  justice  should 

be 


On  the  Delay  of  Conversion.  57 

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  the  Gospel.  But  be  thou  silent,  imperious  reason; 
here  is  a  satisfactory  solution.  Join  the  difficulty 
which  thou  findest  in  the  administration  of  justice, 
with  that  which  proceeds  from  thy  notion  of  mercy ; 
the  one  will  correct  the  other.  The  superabundance 
of  mercy  will  rectify  the  severity  of  justice;  for  the 
severity  of  justice  proceeds  from  the  superabundance 
of  mercy. 

If  the  people  who  talk  in  this  manner ;  if  the  peo- 
ple who  find  the  divine  justice  too  severe ;  if  they 
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; 
they  are  votaries  of  pleasure,  who  spend  half  the 
night  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  equipage,  and 
dignified  titles,  fancy  themselves  authorised  to  violate 
the  obligations  of  Christianity  with  impunity.  These 
are  the  people,  who,  when  told  if  they  persist  in  this 
way  of  life,  that  they  cannot  be  saved,  reply,  that 
they  cannot  conceive  how  the  justice  of  God  should 
treat  them  with  such  severity.  And  I,  for  my  own 
part,  cannot  conceive  how  God  shoi  Id  treat  you  so 
indulgently ;  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 


58  On  the  Delay  of  Conversion, 

an  idle  spectator  of  your  impiety.  I  cannot  conceive 
how  the  earth  does  not  open  beneath  your  feet,  and, 
by  its  terrific  jaws,  anticipate  the  punishment  pre- 
pared in  hell  by  the  divine  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  that  3/ou  dare 
to  start  difficulties  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,  has 
promised  to  bear  with  you  such  as  you  are,  with  all 
your  infirmities,  with  all  your  corruptions,  with  all 
your  weakness ;  has  opened  to  you  the  gates  of  hea- 
ven ;  and  being  desirous  to  give  you  himself,  he  re- 
quires no  return,  but  the  consecration  to  him  of  your 
few  remaining  days  on  earth  :  he  excludes  none  from 
paradise,  but  hardened  and  impenitent  men.  How- 
then,  can  you  say  that  the  mercy  of  God  is  circum- 
scribed ?  What,  is  it  impossible  for  God  to  be  merci- 
ful unless  he  reward  your  crimes  ?  Is  nothing  mercy 
with  you,  but  that  which  permits  an  universal  inun- 
dation of  vice? 

You  still  say,  if  the  conditions  of  the  new  cove- 
nant are  such  as  you  have  laid  down,  it  is  then  an 
arduous  task  to  become  a  Christian,  and  difficult  to 
obtain  salvation.  But  do  you  think,  my  brethren^ 
that  we  are  discouraged  at  the  difficulty  ?  Know  you 
not,  that  straight  is  the  gate,  andriarrow  is  thexvay, 
that  leadeth  unto  life?  Matt.  vii.  14.  Know  you 
not,  that  we  must  pluck  out  the  eye,  and  cut  off  the 
hand  ?  v.  29-  Surmount  the  most  dear  and  delicate 
propensii-es;  dissolve  the  ties  of  flesh  and  blood,  of 
nature  am*  self- attachment.  Know  you  not,  that  we 
must  crucify  the  old  man,  and  deny  ourselves?  xvi. 
24.  Know  you  not,  that  xve  must  add  to  our  faith 
mrtue,  to  virtue  knowledge,  to  knowledge  patie?ice, 
to  patience,  brotherly -kindness,  to  brotherly  ^kindness 
charity,  and  to  charity  godliness*  21  Pet.  i,  5. 

But 


On  the  Delay  of  Conversion.  59 

But  you  add,  that  few  persons  will  then  be  saved; 
another  objection  we  Httle  fear,  though,  perhaps,  it 
would  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?  1  will  address 
myself,  on  this  subject,  to  those  who  understand  the 
elucidation  of  types.  I  will  adduce  one  type,  a  very 
distinguished  type,  a  type  not  equivocal  but  terrific; 
it  is  the  unhappy  multitude  of  Israel,  w  ho  murmured 
against  God,  after  being  saved  from  the  land  of 
Egypt.  The  object  of  their  journey  was  Canaan. 
Deut.  i.  55,  S6.  God  performed  innumerable  mira- 
cles to  give  them  the  land ;  the  sea  opened  and  gave 
them  passage;  bread  descended  from  heaven  to  nou- 
rish them ;  water  issued  from  the  rock  to  quench 
their  thirst.  There  was  but  one  defect ;  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  represent  these 
hearers,  the  miracles  represent  the  efforts  of  Provi- 
dence for  your  salvation  :  Canaan  is  the  figure  of 
paradise,  for  which  you  hope,  and  Caleb  and  Joshua 
alone  were  admitted  into  the  land,  which  so  many 
miracles  had  apparently  promised  to  the  w  hole  nation. 
What  do  these  shadows  adumbrate  to  the  Christian 
world?  My  brethren,  I  will  not  dare  to  make  the  ap- 
plication. I  leave  with  you  this  object  for  conteujpla- 
tion ;  this  terrific  subject  for  serious  reflection. 

But  you  still  ask,  why  do  you  preach  to  us  such 
awful  doctrine  ?  It  subverts  religion ;  it  drives  people 
to  despair.  Great  risk,  indeed,  and  imminent  dan^rer 
of  driving  to  despair,  the  men  whom  I  attack?  Sup- 
press the  poison,  remove  the  dagger,  exclude  the  idea 
of  death  from  the  mind,  until  the  recollection  of 
their  sins  shall  drive  them  to  the  last  extremity.  But 
why?  The  characters  whom  we  have  described,  those 

nominal 


60  On  the  Delay  of  Conversion. 

nominal  Christians,  those  indolent  souls,  those  men, 
whose  hearts  are  sold  to  the  world  and  pleasure ; 
have  they  weak  and  delicate  consciences,  which  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  difficulties  of  this  nature.  If  you  were 
already  stretched  on  a  dying  hed ;  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  expiring  soul,  then  you  would 
be  worthy  of  pity.  But  you  are  yet  alive ;  grace  is 
oflfered ;  all  the  paths  of  penitency  are  open ;  the 
Lord  may  yet  be  found:  there  is  not  one  among  you, 
but  may  call  upon  him  with  success.  Yet  you  de- 
vote the  whole  of  life  to  the  world ;  you  confirm  the 
habits  of  corruption;  and  when  we  warn  you,  when 
we  unmask  your  turpitude,  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  brightness  of  our  discourse  be  as  that  which 
struck  St.  Paul  on  the  road  to  Damascus  ;  prostrat- 
ing you,  like  that  apostle,  at  the  feet  of  the  Lord ! 
Would  to  God  that  the  horrors  of  despair,  and  the 
frightful  images  of  hell,  might  fill  you  with  salutary 
fear,  inducing  you  to  avoid  it !  W^ould  to  God  that 
your  body  might,  from  this  moment,  be  delivered  to 
Satan^  that  the  spirit  7night  be  saved  in  the  day  of 
the  Lord'   I  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 
remains  any  resources,  any  hopes  for  the  man  who 
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 
4»N  prescribede 


Ow  the  Delay  of  Conversion.  6l 

prescribed.  God  requires  that  we  publish  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  privi- 
leges 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  protestations  of 
reform,  and  excite  in  you  the  semblance  of  conver- 
sion, we  cannot,  without  doing  violence  to  our  in- 
structions, 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  majesty 
of  their  mission,  and  correspond  with  their  character. 
And  if  they  exculpate  us  not  in  your  estimation,  they 
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  ministry.  You  call 
us  to  the  dying,  whom  we  know  either  to  have  been 
wicked,  or  far  from  conforming  to  the  conditions  of 
the  new  covenant.  This  wicked  man,  on  the  ap- 
proach of  death,  composes  himself;  he  talks  solely 
of  repentance,  of  mercy,  and  of  tears.  On  seeing 
this  exterior  of  conversion,  you  would  have  us  pre- 
sume, 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, 

/  zvould 


6^  On  the  'Delay  of  ConversiQn. 

I  would  cry  aloud;  I  zvould  lift  up  my  mice  like  a 
trumpet ;  I  would  shout.  Isa.  Iviii.  1.  /  would 
thunder;  I  would  shoot  against  him  the  arrozvs  of 
the  Almighty^  and  make  the  poison  drink  up  his 
spirits.  Job  vi.  4.  Happy,  if  I  might  irradiate  pas- 
sions 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  policy, 
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  1  do  ?  I  would  maintain  the  interests  of 
my  Master ;  I  would  act  becoming  a  minister  of 
Jesus  Christ ;  I  would  prevent  your  taking  an  anti- 
christian  death  for  a  happy  death ;  I  would  profit  by 
the  loss  I  have  now  described ;  and  hold  up  this  prey 
of  the  devil  as  a  terror  to  the  spectators,  to  the  fami- 
ly, and  to  the  whole  church. 

Would  you  know,  my  dear  brethren,  which  is  the 
way  to  prevent  such  great  calamities  ?  Which  is  really 
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- 
hortations we  give  in  his  name :  he  may  be  found  in 
the  remorse,  the  anguish,  the  emotions,,  excited  in 
jour  hearts,  and  which  say,  on  his  behalf,  seek  ye  my 
face.  He  may  be  found  in  your  closets,  where  he 
offers  to  converse  with  you  in  the  most, tender  and 
familiar  manner :  he  may  be  found  among  the  poor, 

among 


On  the  Delay  of  Conversion.  63 

among  the  sick,  among  those  dying  carcasses,  among 
those  living  images  of  death,  and  the  tomb,  which 
solicit  your  compassion ;  and  which  open  to  you  the 
way  of  charity  that  leads  to  God,  who  is  charity 
itself.  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  for  ever  withdrawn;  perhaps,  to-mOrrow, 
the  sentence  which  decides  your  destiny  shall  be 
pronounced ! 

Ah  !  who  can  estimate  a  moment  so  precious !  Ah! 
who  can  compare  his  situation  with  the  unhappy  vic- 
tims, which  the  divine  vengeance  has  immolated  in 
hell,  and  for  whom  time  is  no  longer  !  Who  can,  on 
withdrawing  from  this  temple;  refraining  from  so 
much  vain  conversation  and  criminal  dissipation,  who 
can  forbear  to  prostrate  himself  at  the  footstool  of  the 
Divine  Majesty  ;  weeping  for  the  past,  reforming  the 
present,  and  taking  salutary  precautions  for  the  fu- 
ture. Who  would  not  say  with  his  heart,  as  well  as 
his  mouth,  Stay  with  me^  Lord;  I  xvill  not  let  thee 
go,  until  thou  hast  blessed  me.  Gen.  xxxii.  ^0.  until 
thou  hast  vanquished  my  corruption,  and  given  me 
the  earnest  of  my  salvation.  The  time  of  my  visita- 
tion is  almost  expired  ;  I  see  it,  I  know  it,  I  feel  it;" 
my  conversion  requires  a  miracle ;  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  sufficiently 
pathetic,  no  prayers  sufficiently  fervent,  to  draw  you 
to  tiiis  duty.  Let  your  zeal  supply  our  weakness. 
If  we  have  brandished  before  your  eyes  the  sword  of 
divine  ven2;eance,  it  is  not  to  destroy  but  to  save;  it 
is  not  to  drive  you  to  despair,  but  to  induce  you  to 
sorrow  after  a  godly  sort,  and  with  a  repentance 
not  to  he  repented  of  2  Cor.  ii.  10.  It  is  incumbent 
on  each  of  you  who  liear,  and  regard  what  I  say,  to 

participate 


64  Oil  the  Delay  of  Conversion. 

participate  in  these  advantages.  May  you,  from  the 
present  moment,  form  a  resolution  to  profit  by  an  op- 
portunity 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  honour  and  glory  for  ever. 
Amen. 


SERMON, 


SERMON  III 


ON  THE  DELAY  OF  CONVERSION, 


ISAIAH  Iv.  6, 

> 

Seek  ye   the  Lord  while  he  may  be  found,  call  ye 
upon  him  ivhile  he  is  7iear. 

[the  subjfxt  concluded.] 

JliXPERIENCE,  my  brethren,  is  a  great  teacher; 
it  is  a  professor  which  adduces  the  most  clear,  sohd, 
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  difficul- 
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  vene- 
rable its  tribunal,  however  infallible  its  decisions,  is 
foolishness,  says  the  apostle,  to  the  natural  man;  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  llea^•^  to  the^senbcs,  and  the  understanding;  it 
neither  re  isons  nor  debates,  but  carries  conviction 
and  proof.  It  so  captivates  the  consent  of  the  Chris- 
'  ian,  the  philosopher,  and  even  the  atheist,  that  no- 
VoL.  VII,  F  thing 


66  On  the  Delay  of  Conversion, 

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  text, 
it  is  not  sufficient  that  we  have  demonstrated,  in  our 
preceding  discourses,  from  reason  and  Scripture,  the 
folly  of  the  sinner,  who  delays  his  conversions  it  is 
not  sufficient  that  philosophy  and  religion  have  both 
concurred  to  prove,  that  in  order  to  labour  success- 
fully at  the  work  of  salvation,  we  must  begin  in  early 
Jife,  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  will  produce  to  you  awful  declarations 
of  the  wrath  of  heaven,  which  cry  to  you  with  a  strong 
and  tender  voice,  Seek  yc  the  Lor^divhile  he  may  be 
found,  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  longsuffer- 
ing  of  God  azvaited  them,  1  Pet.  iii.  20.  And  you, 
even  you.  Christians,  will  one  day  become  what  they 
now  are,  a'^vful  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  judgments 
of  God,  shall  take  measures  to  prevent  the  sentence, 
already  prepared  in  his  eternal  counsels,  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  longsuffisringof  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 


Ofi  the  Delay  of  Conversion.  67 

of  sinners,  who  apparently  subvert  our  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  repent- 
ance, have  found  the  arms  of  mercy  open  ;  and  whose 
happy  success  consoles,  to  the  present  hour,  the  imi- 
tators of  their  crimes. 

We  shall  hear  your  reasons,  before  we  propose  oui 
own.  We  would  leave  nothing;  behind,  which  might 
occasion  a  mistake,  in  which  it  is  so  dangerous  to 
deceive.  Our  discourse  shall  turn  on  these  two 
points  :  first,  we  will  examine  the  cases  of  those  sin- 
ners, 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  advanced 
in  the  preceding  discourses.  AH  that  we  then  ad- 
vanced,  may  be  comprised  under  two  heads.  We 
said,  first,  that  in  order  to  acquire  the  habit  of  piety, 
there  w  as  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  exclusion, 
when  we  offer  to  God  only  the  last  groans  of  expiring 
life.  We  founded  our  first  proposition  on  the  force 
of  habits,  and  on  the  nature  of  the  Holy  Spirit's  eco- 
nomy, who,  for  the  most  part,  abandons  to  their  own 
turpitude,  those  that  resist  his  grace.  This  was  the 
subject  of  our  first  sermon,  and  the  second  part  of 
the  other.  We  established  our  second  proposition  on 
the  new  covenant,  which  offers  us  mercy,  solely  on 
condition  of  repentance,  faith,  and  the  love  of  God ; 
consequently,  which  renders  dubious  the  state  of 
those,  who  have  not  bestowed  upon  those  virtues,  the 
time  adequate  to  their  acquisition.  These  are  the 
two  principal  heads,  which  comprise  all  that  we  have 
advanced  upon  this  subject. 

F  2  You 


68  On  the  Delay  of  Conversion. 

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  which  apparently 
destroy  what  we  have  advanced  on  the  force  of  habits, 
and  on  the  economy  of  the  Holy  Spirit.  In  the  se- 
cond 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  whate^^er  ex- 
cess we  may  carr^/  our  crimes,  we  shall  never  exceed 
the  terms  of  mercy,  or  obstruct  reception  at  the 
throne  of  grace. 

You  adduce  those  sudden  conversions,  those  in- 
stantaneous changes  on  the  spot,  without  difficulty, 
labour,  and  repeated  endeavours.  Of  this  class,  we 
have  various  examples  in  Scripture.  We  have  Si- 
mon, we  have  Andrews  we  have  James  the  son  of 
Zebedee,  and  mo«t  of  the  apostles,  whom  Jesus 
Christ  found  engaged  in  the  humble  trade  of  fishiwg, 
or  collecting  the  tribute ;  and  who  were  instantane- 
ously endued  with  divine  thoughts,  new  desires,  and 
heavenly  propensities;  who,  from  the  meanest  arti- 
sans, became  the  heralds  of  the  gospel ;  formed  the 
noble  design  of  conquering  the  universe,  and  subju- 
gating the  world  to  the  empire  of  their  Master. 

With  this  class,  may  also  be  associated  the  example 
of  Zaccheus ;  who  seen]s  to  have  been  renovated  in 
a  moment,  and  to  have  reformed  on  the  spot,  and 
without  tlie  previous  duties  of  piety,  a  passion  the 
most  obstinate,  which  grows  with  age,  and  from  which 
scarcely  any  one  is  converted.  He  assunied  a  lan- 
guage unheard  of  in  the  mouth  of  a  merchant,  and 
especially  a  covetous  merchant :  7^he  half  of  my 
goods  1  give  to  feed  the  poor  ;  and  if  I  have  taken 
any  thing  from  any  man  by  false  accusation^  I  res- 
tore him  fourfold,  Luke  xix.  8.  Jo  the  same  class 
you  may  add  those  thousands  of  persons,  who  chang- 
ed 


On  the  Delay  of  Conversion.  69 

cd  their  faith,  and  reformed   their  lives,   on  the  first 
preaching  of  tije  apostles. 

After  so  many  trophies  erected  to  the  power  of 
grace,  what  becomes  of  your  arguments,  you  say,  on 
the  lorce  of  habits,  on  the  genius  of  tlie  Holy  Spirits 
eccnomy  ?  Who  will  juaintain,  after  this,  that  habits 
of  piety  may  not  be  acquired  without  labour,  fatigue, 
and  the  duties  of  devotion?  Why  may  I  not  promise 
myself,  after  devoting  the  most  of  my  life  to  pleasure, 
to  have  the  same  pov^er  over  my  heart  as  Zaccheus, 
the  apostles,  and  first  converts  to  Christianity?  Why 
may  I  not  expect  the  irradiations  which  eidightened, 
the  aids  which  attracted,  and  the  omnipotent  power, 
which  converted  them  in  a  moment?  Why  should  I 
make  myself  a  perpetual  martyr  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,  who,  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  principal 
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  monu- 
ments of  divine  mercy.  It  would  seem  that  you  may 
deduce  this  consequence,  that  to  whatever  degree  you 
may  have  carried  vice,  there  u  some  ground  to  ex- 
pect 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  suspected, 

very 


70  On  the  Delay  of  Conversion, 

very  far  from  being  known  to  the  world,  shall  I  have 
more  difficulty  in  obtaining  mercy  than  David>  who 
committed  adultery  in  the  face  of  all  Israel?  I  who 
may  have  absented  myself  for  a  time  from  the  true 
church,  shall  I  have  more  difficulty  in  obtaining  mer- 
cy than  St.  Paul,  who  persecuted  the  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  ^jby 
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  1  be  more  faulty  than 
the  converted  thief  who  robbed  on  the  highway? 
What  should  hinder  me  then  from  following  those 
personages  in  vice  during  life,  reserving  time  to  throw 
myself  into  the  arms  of  mercy,  and  imitate  their  re- 
pentance in  my  last  hours? 

Have  you,  sinners,  said  enough?  Are  these  all 
your  hidden  things  of  dishonesty^  and  all  the  frivo- 
lous pretences  of  which  Satan  avails  himself  to  secure 
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  illustrious  men 
wh©  once  were  vessels  of  honour  in  the  Lord's  house ; 
he  has  surrounded  you  xvith  a  cloud  of  witnesses^ 
for  animation  in  your  course,  by  the  example  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  stumbled  ;  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  the  cedars  of  Lebanon  have  been  ready  to 
tumble,  what  shall  be  the  destiny  of  the  hyssop  of 
the  wall?  To  those  reflections  you  are  deaf;  and  to 
deceive  the  Eternal  Wisdom,    and  to  be  wiser  in 

your 


On  the  Delay  of  Conversion.  71 

your  foolish  generation^  than  the  Father  of  lights 
himself,  you  draw  from  these  examples,  designed 
to  make  you  wise,  motives  to  confirm  you  in  your 
crimes.  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  demonstrate  our  faith  by  acourse  of  virtuous 
actions,  we  told  you  only  what  commonly  occurs  in 
the  course  of  religion.  We  did  not  include  in  our 
remarks,  the  overpowering  and  extraordinary  opera- 
tions of  grace.  For  God,  who  was  pleased  some- 
times to  supersede  the  laws  of  nature,  supersedes 
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  impetuous  element  to  re- 
spect the  commands  of  its  Creator.  Hithei^io  shall 
thou  come,  hut  no  further  ;  and  here  shall  thy 
proud  XV  aves  be  stayed.  Jobxxxviii.il.  We  have 
seen  him  not  only  supersede  the  laws  of  nature,  but 
likewise  discover  as  much  wisdom  in  their  suspension 
as  in  their  establishment.  We  have  sometimes  seen 
the  earth  quake  ;  the  sun  stop  and  suspend  his  course; 
the  waters  of  the  sea  advancing  before,  or  retiring 
behind,  divide  thtmseives  as  a  wall  on  the  right 
handy  arid  on  the  left,  Exod.  xiv.  22,  as  well  to 
favour  his  chosen  people,  as  to  destroy  the  rebellious 
nation.  The  laws  of  religion,  and  the  conditions  of 
his  covenant,  are  also  perfectly  wise,  and  equally 
founded  on  goodness  and  equity :  meanwhile,  God 
is  pleased  sometimes  to  suspend  them,  and  to  en- 
large the  limits  of  grace. 

This  thought  aptly  applies    to  many  of  the  cases 

you 


72  On  the  Delay  of  Conversmu 

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  laws  of. religion,  by  these 
particular  instances,  you  should  rectify  your  notion 
of  them  by  those  general  laws.— -Ah!  temporizing 
directors,  apostate  casuists,  pests  of  the  public,  you 
compose  your  penitents  with  deceitful  hope.  This 
is  our  first  solution. 

When  a  physician,  after  exhausting  all  the  powers 
of  art  to  restore  the  sick,  finds  his  prescriptions 
baffled,  his  endeavours  v/ithout  eifect,  and  his  skill 
destitute  of  resource :  when  he  finds  the  brain  de- 
lirious, the  circulation  of  the  blood  irregular,  the 
chest  oppressed,  and  nature  ready  to  fall  under  the 
pressure  of  disease,  he  says,  it  is  a  lost  case.  He 
presumes  not  to  say,  tiiat  C5od  cannot  heal  him  ;  nor 
that  he  has  never  seen  a  recovery  in  similar  cir- 
cumstances; he  speaks  according  to  the  course  of 
nature  ;  he  judges  according  to  the  rules  of  art;  he 
decides  as  a  physician,  and  not  as  a  worker  of  miracles. 
Just  so,  when  we  see  a  man  in  the  church,  who  has 
persisted  thirty,  lorty,  or  tifty  years  in  a  course  of 
crimes;  when  we  see  this  man  struck  with  death, 
that  his  first  concern  is  for  the  health  of  his  body, 
that  he  calls  both  nature  and  art  to  his  a.'^sistance ; 
that  his  hopes  being  lost,  he  turns  his  attention  to- 
wards 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  exceed- 
ing doubtful.  But  we  speak  according  to  the  ordinary 
course  of  religion  :  knowing  tliat  God  is  almighty, 
we  exclude  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 


On  the  Delay  of  Conversion.  73 

you  add  on  the  power  of  Gody  on  the  irresistible  re- 
novating and  victorious  efficacy  of  grace,  however 
solid  on  other  occasions,  when  appHed  to  this  subject, 
are  empty  declamations,  and  foreign  to  the  point. 

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  effect,  we  should  indeed  have  done  little, 
and  you  would   have  returned   honje,  flattered,  per- 
haps, that  God  would  do  the  same  prodigies  for  you 
in  a  dying  hour.     Let  us  enter  into  a  more  minute 
discussion  ;  let  us  remark, — and  this  is  our  grand  solu- 
tion,—  let  us  remark,  that  among  all  the  sinners  whose 
conversion  you  adduce,  there  was  not  one,  no  not  one 
in  the  condition  of  the  Christian  who  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  not  one  who  was  in  the 
situation  of  such  a  man  ;  consequently,  there  is  not 
one,  no  not  one,  who  can  afford  the  shadow  of  a  ra- 
tional excuse  to  flatter  the  men  we  now  attack.     Let 
us  illustrate  this  reflection  ;  it  is  of  the  last  importance. 
You  may  remark   Ave  essential  distinctions.     They 
dift'ered— either  with  regard   to  their  light — or  with 
regard  to  their  motives — or  with  regard  to  the  dura- 
tion 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  apply  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 difference  l^etween  the  men  whose  example  is 
adduced,  and  the  Christians  who  delay  conversion. 
Of  all  those  sinners,  there  was  not  one,  who  possess- 
ed 


74  On  the  Delay  of  Conversion. 

ed  the  light  which  we  have  at  the  present  day.  Zac- 
cheus,  the  apostles,  the  prophets,  David,  and  all  the 
persons  at  the  period  in  question,  were  in  this  respect 
inferior  to  the  most  ignorant  Christian.  Jesus  Christ 
has  decided,  that  the  least  in  the  kingdom  of  heaven 
is  greater  than  they,  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,  while  abandoned  to 
his  crimes ;  and  St.  Paul,  while  persecuting  the 
church,  followed  the  old  prejudices  of  Judaism,  he 
did  it  ignorant ly^  as  he  himself  affirms.   1  Tim.  1.13. 

This  is  the  first  consideration  which  aggravates 
your  condemnation,  and  renders  your  salvation  doubt- 
ful, if  you  defer  the  work.  The  grace  of  God  has 
appeared  to  all  men.  You  are  born  in  so  enlighten- 
ed an  age  that  the  human  mind  seems  to  have  attain- 
ed the  highest  period  of  perfection  to  which  its  weak- 
ness 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  subjects,  and 
would  to  God  that  it  was  altogether  purged,  of  the 
abstruse  researches,  and  trifling  disquisitions  which 
amused  our  fathers.  If  some  weak  minds  still  follow 
the  former  notions,  they  only  render  themselves  ridi- 
culous ;  they  thereby  weary  the  people,  disgust  the 
learned,  and  are  left  to  detail  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,  and  de- 
monstrative evidences,  have  they  established  this  fun- 
damental article  of  religion  ?  How  clear  and  conclusive 
have  they  made  the  doctrine  of  the  immortality  of  the 
soul  ?  How  readily  has  philosophy  coincided  with  reli- 
gion on  this  article,  to  disengage  spirit  from  matter,  to 
mark  the  functions  of  each  substance,  to  distinguish 

which 


On  the  Delay  of  Conversion.  75 

which  belongs  to  the  body,  and  which  to  the  mind? 
How  clearly  also  have  they  proved  the  truth  of  reli- 
gion? With  what  industiy  have  they  investigated  the 
abvss  of  ancient  literature,  denrionstrated  and  ren- 
dered  notorious  the  prodigies  achieved  in  the  seven- 
teenth century  ? 

I  speak  not  this  to  make  an  eulogium  on  our  age, 
and  elevate  it  in  your  esteem.  I  have,  my  brethren, 
views  more  exalted.  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  pro- 
portionate to  the  knowledge  of  the  delinquent; — if  it 
be  true,  that  those  who  know  their  Master  s  willy 
and  do  it  not^  shall  he  punished  with  more  sti^ipes 
than  those  zvho  are  ignotrmt  and  negligent^  Luke  xii. 
47  ; — 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  hiown 
the  way  of  right  eousness^  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 
received  ^^^^  while  those  who  have  received  but  two 
shall  be  only  accountable  for  two,  Ma^t.  xxv. — if  it 
be  true,  that  it  shall  be  more  tolerable  for  Tyre  and 
Sidon,  than  for  Chorazin  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  conversion. 

From  this  last  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 
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  daj^ 


76  On  the  Delay  of  Conversion. 

a  day  of  salvation,  1  Cor.  vi.  2.;  in  those  happy  days 
zvhich  so  many  inghteous  men  and  prophets  desired 
to  see,  Matt.  xiii.  17.  You  are  pressed  more  than 
they  by  motives  of  interest,  you  have  received  of  his 
fulness  J  and  gTace for  grace,  John  i.  16;  you  to  whom 
Christ  has  revealed  irmnortaUty  and  life,  2  Tim.  i< 
iO. ;  who  having  received  such  proujises,  you  ought 
to  be  the  more  separated /r^w.  all  filthiness  of  the 
flesh  and  of  the  spirit, — more  than  they,  by  motives 
of  fear,  for,  knozving  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  witnesses,  but  tlie  grand  pattern, 
the  model  of  perfection,  who  has  left  us  so  fine  an 
example  that  we  should  tread  in  his  steps ;  who  has 
said,  Learn  of  me,  for  L  am  meek  and  lowly  of  heart, 
Matt.  xi.  29.  Looking  unto  Jesus  tlie  author  and 
finisher  of  your  faith;  you  ought,  according  to  St. 
Paul's  exhortation,  to  be  induced  7iot  to  cast  axvay 
your  confidence,  Heb.  x.  35. — More  than  tliey  by 
the  grandeur  of  your  heavenly  birth ;  you  have  not 
received  the  spirit  of  bondage  unto  fear,  but  the 
Spirit  of  adoptwji,  whereby  xve  cry,  Abba,  Father, 
Rom.  viii.  \5, 

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  your  favour ;  and  the 
objection,  which  you  derive  from  example,  is  alto- 
gether sophistical.  And  what  is  w  orse,  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  more  invariable,  that  in  promoting  our  conversion, 
he  acts  with  us  as  rational  beings,  and  in  conformity 
to  our  nature;  he  proposes  motives,  and  avails  him- 
self of  their  force,  to  induce  us  to  duty.  Conse- 
quently, 


On  the  Delay  of  Conversion,  77 

quently,  when  the  heart  has  long  resisted  the  grand 
motives  of  conversion,  it  becomes  obdurate. 

How  were  those  miraculous  conversions  achieved 
to  which  you  a|)peal  ?  It  was  in  a  way  totally  inappli- 
cable to  you.  The  first  time  Zaccheus  saw  Jesus 
Christ,  he  received  the  promise  of  salvation.  Zac- 
cheus feeling,  by  the  efficacy  of  grace,  the  force  of  a 
motive  never  experienced  before,  yielded  immediately 
and  without  hesitation.  The  converts,  on  the  day  of 
Pentecost,  were  in  suspense  concerning  wh^t  opinio^ 
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  by  miracles  the  truth  of  his 
resurrection.  Then  those  nccn,  being  struck  with 
motives  never  before  proposed,  yielded  at  once.  Thus 
the  Holy  Spirit  operated  in  their  hearts  ;  but  in  con- 
formity to  their  nature,  proposing  motives,  and  em- 
ploying their  force  to  captivate  the  heart. 

But  these  operations  of  the  Holy  Spirit  have  lost 
their  effect  with  regard  to  you.^  What  motives  can 
be  in  future  proposed,  which  have  not  been  urged  a 
thousand  times,  and  which  have  consequently  lost 
their  efficacy?  Is  it  the  mercy  of  God?  That  you 
have  turned  into  lasciviousness.  Is  it  the  imase  of 
Jesus  Christ  crucified  ?  Him  you  daily  crucify  afresh, 
\\  ithout  remorse  and  without  repentance.  '  Is  it  the 
hope  of  heaven  ?  You  look  only  at  the  things  which 
arc  seen.  Is  it  the  fear  of  hell  ?  That  has  been  painted  a 
thousand  t^nd  a  thousand  times,  and  you  have  acquir- 
ed the  art  of  braving  its  terrors  and  torments.  If 
God  should,  tlierefore,  employ  in  your  behalf  the 
same  degree  of  power,  which  effectuated  those  in- 
stantaneous conversions,  it  would  be  found  insuffi- 
cient; if  he  should  employ  for  you  the  same  miracle, 
that  miracle  would  be  too  weak.  It  would  require 
a  more  abundant  portion  of  grace  to  convert  you, 
than  it  did  to  convert  the  others ;  consequently,  a 

miracle, 


78  071  the  Delay  of  Conversion. 

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  enumerated, 
if  we  may  except  the  converted  thief,  there  was  not 
one  who  persevered  in  vice  to  the  close  of  life.  St. 
Peter,  St.  Paul,  and  David,  were  but  a  few  moments, 
but  a  few  days,  or  a  few  years  at  most,  entangled  in 
sin.  They  consecrated  the  best  part  of  life  to  the 
service  of  God.  They  were  unfaithful  in  a  few  in- 
stances, but  afterwards  their  fidelity  was  unremitting. 

I  acknowledge  the  good  thief  seems  to  have,  with 
the  sinners  we  attack,  the  sad  similarity  of  persisting 
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  w^e  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  ?  What 
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 
conversion  ?  So  many  questions,  and  so  many  doubts, 
are  so  many  sufficient  reasons  for  inferring  nothing 
from  his  conversion.  Perhaps  he  had  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 surprised  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 


Oji  the  Delay  of  Conversion.  79 

they  are  merely  conjectures ;  but  all  that  you  can  ob- 
ject are  similar  conjectures,  refuted  with  the  same 
ease.  And  after  the  like  refutation  of  all  these  pro- 
babilities, how  many  criminating  circumstances  occur 
in  your  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- 
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  manner  the  most  heroic  in  the 
world  :  with  such  a  faith  as  was  never  found  in  Israel. 
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  Jew ;  when  he  was  betrayed  by 
Judas;  when  St.  Peter  denied  him;  when  his  disci- 
ples fled  ;  when  Jesus  made  himself  of  no  reputation, 
and  took  upon  himself  the  form  of  a  servant,  the 
thief, — the  thief  seemed  to  be  the  onli/  believer,  and 
he  alone  to  constitute  the  whole  church.  After  all, 
this  is  but  a  solitary  example  :  if  the  converted  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  singularity  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,  de- 
ferred to  the  hour  of  death. 

A  fourth  reflection  turns  on  the  virtues  of  those 
sinners,  whose  example  you  adduce.  For  though  ont 
criminal  habit  may  sufiice,  where  repentance  is  want- 
ing, to  plunge  into  the  abyss,  him  who  is  captivated 
with  it,  whatever  his  virtues  may  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 


80  On  the  Delay  of  Conversmi. 

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  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 
duty  to  inquire,  whether  God  will  extend  his  mercy 
to  you,  after  the  perpetration  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  to  your  opinion,  as 
far  as  yourself.  Take  two  balances  :  weigh  with  one 
hand  their  crimes,  a.nd j/our  crimes;  weigh  with  the 
other  theii'  virtues,  and  i/our  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  per- 
ceive the  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  multitude  to  do  evil,  as  Zaccheus,  and, 
as  the  apostles  before  their  conversion  :  so  far  the  pa- 
rallel is  just ;  but  can  you  prove,  like  them,  that  you 
obeyed  the  first  calls  of  Jesus  Christ;  that  you  have 
never  been  offended,  neither  with  the  severity  of  his 
precepts,  nor  with  the  bloody  horrors  of  his  cross  and 
martyrdom?  You  sacrifice,  like  David,  to  an  impu- 
dent Bathsheba,  the  rights  of  the  Lord,  who  enjoins 
temperance  and  modesty  :  so  far  the  parallel  is  just ; 
but  have  you,  like  him,  had /Ae  law  of  God  in  your 
heart?    Have  you,   like   him,   rose  at  Tnidnight, 

to 


On  the^Delaij  of  Cofivet'siofi.  8i 

to  si7ig  praises  to  God?  Have  you,  like  him,  made 
charity  your  glory,  and  piety  your  delight  ?  You  have 
persecuted  tlie  church,  like  St.  Paul,  hy  malicious 
objections,  and  profane  sneers  ;  you  have  made  ha- 
vock  of  the  flock,  as  the  zealot  once  did,  by  persecu- 
tions and  punishments:  so  far  the  parallel  is  just; 
but  have  you  asked  Jesus  Christ,  as  he  did,  Lor^dy 
what  wouldst  thou  have  ine  to  do?  And,  as  soon  as 
he  appeared  to  you  by  the  way  to  Damascus  ?  Have 
you  not  conferred  with  Hesh  and  blood,  when  requir- 
ed, like  him,  to  go  up  to  Jerusalem,  and  abjure  the 
prejudices  of  your  fathers?  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  re- 
sembled his,  so  as  to  be  willing  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  vir- 
tue was  assailed,  has  made  you  like  this  apostle,  who 
denied  him  in  the  court  of  Caiaphas  :  so  far  the  pa- 
rallel 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  knozvest  that  I 
love  thet  ?  Have  you,  like  these  saints,  been  ready 
to  seal  the  truths  of  the  Gospel  with  your  blood ;  and, 
after  being  a  gazingstock  to  the  world,  are  you,  like 
them,  ready  to  be  offered  up  ?  You,  like  the  thief, 
have  that  false  weight,  and  that  short  measure,  which 
you  secretly  use  on  your  counter,  and  in  your  ware- 
house ;  or  that  authority,  which  you  openly  abuse  in 
the  face  of  the  world,  and  on  the  seat  of  justice  : 
you  liberate  the  culprits,  who,  j}erhaps,  have  imposed 
on  strangers,  or  attacked  them  with  open  force :  so 
far  the  parallel  is  just;  but  have  you,  like  him,  had 
eyes,  which  penetrated  through  the  clouds,  with  which 
Christ  was  surrounded  on  the  cross  ?  Have  you,'  like 
him,  discovered  the  God  of  heaven  and  earth,  in  the 
person  of  the  crucified  Redeemer?  Have  you,  like 
Yoi..  Vn.  G  him, 


82  On  the  Delay  of  Conversion. 

him,  repaired,  with  the  sincerity  of  your  expiring 
breath,  the  crimes  of  your  whole  hfe?  If  the  parallel 
be  still  just,  your  argument  is  good,  and  your  recourse 
to  mercy  shall  be  attended  w^ith  the  same  success. 
But  if  the  parallel  be  defective  ;  if  you  find,  on  your 
death-bed,  that  you  have  followed  those  characters 
solely  in  what  was  sinful,  then  your  argument  is  false; 
and  you  ought,  at  least,  to  relinquish  the  hopes  you 
have  founded  on  their  examples. 

5.  We  find,  in  short,  another  diflference  between 
the  men  who  delay  conversion,  and  the  sinners,  whose 
cases  they  adduce  :  it  is  evident  that  they  were  con- 
verted and  obtained  mercy,  whereas  it  is  extremelj 
doubtful  whether  the  others  shall  ever  obtain  it,  and 
be  converted.  What,  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  ob- 
tain salvation,  or  become  the  victim  of  perdition. 
These  men  who  delay  conversion,  these  are  the  sin- 
ners we  have  to  attack.  You  allege  the  case  of  cha- 
racters, w^hose  state  has  been  already  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  ob- 
tain mercy,  or  whether  the  door  would  be  shut.  Ac- 
cess was  opened,  pardon  was  granted.  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  confidence. 
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  yourselves 
from  sin  ?  Who  is  in  the  right  ?  Those  accommodat- 
ing guides,  who,  in  your  greatest  profligacy,  continu- 
ally 


0?i  the  Dday  of  Convtraion.  83 

ally  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 
iustice,  to  alarm  your  indolence,  and  rouse  you  from 
soft  security  ? 

Collect  now,  my  brethren,  all  this  variety  of  reflec- 
tions ;  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  conver- 
sion to  the  close  of  life.  Consider  that  you  are  en- 
lightened with  meridian  lustre,  which  they  had  scarce- 
ly seen.  Consider  that  you  are  pressed  with  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,  which  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  con- 
stant 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,  whe- 
ther your  arguments  are  just,  and  whether  your  hopes 
are  properly  founded. 

These  exam[)les,  we  acknowledge,  my  brethren,  are 
very  encouraging  to  those  who  diligently  endeavour 
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  moralitv,  and  to  announce  a  Divinitv  fero- 
cious  and  cruel.  Would  to  God  that  every  sinner, 
in  this  assembly,  would  recollect  himself,  and  swell 

G  S  the 


84  On  the  Delay  of  Conversion. 

the  ratal oi^ue  of  converts,  in  which  grace  has  been 
triumphant!  But  hardened  men  can  infer  nothing 
hence,  except  alarming  considerations. 

Hitherto  we  have  examined  the  cases  of  those  sin- 
ners; who  apparently  contradict  our  principles ;  let 
us,  in  the  next  place,  briefly  review  those,  by  which 
they  are  confirmed.  Let  us  prove  that  the  long-suf- 
fering of  God  has  its  limits ;  and  that  in  order  to 
find  him  propitious,  we  must  seek  the  Lord  while  he 
mai)  be  found,  and  call  upon  him  wJiile  he  is  near. 
This  is  our  second  head. 

II.  Three  distinguished  classes  of  examples,  my 
brethren,  three  alarming  monuments,  confirm  those 
illustrious  truths.     These  are — 

I.  Public  catastrophes.  II.  Obdurate  sinners. 
III.  Dying  men. — Happy  are  they  who  are  cautioned 
by  the  calamities  of  others  ! 

I.  Public  catastrophes.  There  is  to  every  govern- 
ment, to  every  nation,  and  to  every  church,  a  limited 
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  tem- 
ples are  of)en,  when  the  solemn  feasts  are  observed, 
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,  which 
would  have  been  restricted  only  by  tlie  duration  of 
the  world,  had  not  the  ingratitude  of  man  introduced 
another  time,  in  which  the  Lord  tvill  not  be  found. 
'i'hcn  commerce  languishes,  families  degenerate,  ar- 
mies are  defeated,  politics  are  confused,  churches  are 
overturned,  the  solemn  feasts  subside ;  and  the  earth, 
according  to  Moses,  "vomiteth  out  its  inhabitants. 

Isaiah  has  given  us  a  proof  of  this  av.ful  truth,  in 
the  Jews  of  his  own  age.  He  pi'eached,  he  prayed, 
he  exhorted,  he  threatened,  he  thundered.      How 

often 


On  the  Dday  of  Conversion.  85 

often  was  his  voice  heard  in  the  streets  of  Jerusalem ! 
Sometimes  he  would  draw  them  with  the  cords  of 
humanity ;  sometimes  he  would  save  them  withfea7\ 
puU'mg  them  out  of  the  jive.  How  often  did  he 
proclaim  among  them  those  terrific  words — Behold 
the  Lord,  the  Lord  of  hosts,  doth  take  away  from 
Jerusalem^  and  from  Judah^  the  stay  and  the  staffs 
the  zchole  stay  of  bread,  and  tlie  whole  stay  ofxva- 
ter ;  the  mighty  man,  and  the  man  of  war ;  the 
judge,  and  the  prophet,  and  the  prudent,  and  the 
ancient,  and  the  captain  offfty;  and  the  honour- 
able man,  and  the  counsellor,  and  cunning  artificer^ 
and  the  eloquent  orator,  Isaiah  iii.  1,  2,  3*,  How 
often  did  he  say  to  them,  by  divine  authority — Hear 
ye  what  Twill  do  to  my  mneyard ;  I  will  take  away 
the  hedge  thereof,  and  it  shall  be  eaten  up  ;  and 
break  down  the  wall  thereof  and  it  shall  be  trodden 
dow)i;  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 
he  describe  the  future  calamities  of  his  country ;  the 
Chaldeans  approaching ;  Jerusalem  besieged ;  the 
city  encumbered  with  the  dead;  the  temple  of  the 
Lord  reduced  to  heaps  of  stones ;  the  holy  mountain 
streaming  with  blood ;  Judea  buried  in  ashes,  or 
swimming  with  the  blood  of  its  inhabitants?  How 
often  did  he  cry  with  a  feeling  heart,  O  that  thou 
hadsi  hearkened  to  my  commandment !  fVhy  should 
ye  be  stricke7i  any  more  ?  Ye  zvill  revolt  more  and 
more :  the  whole  head  is  sick,  and  the  whole  heart 
faint.  From  the  sole  of  tJicfoot  even  unto  the  croxvn 
of  the  head,  there  is  no  soundness  in  it,  Isa.  i.  5,  6. 
Howl  O  gate,  cry  O  city,  thou  zvhole  Falestina  art 
dissolved,  Isa.  xiv.  31.  Enter  into  the  rock,  and 
hide  thee  in  the  dust  for  the  fear  of  the  Lord,  Isa. 
ii.  10.  That  was  tiie  time  to  have  prevented  the 
whole ;  that  was  the  aim  of  tlie  [)rophet  and  the  de- 
sign 


86  On  the  Delay  of  Conversion, 

sign  of  our  text.  But  the  Jews  hardened  themselves 
against  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  remedy.  Q  Chron. 
XXX vi.  15.  The  Israelites  made  a  variety  of  efforts 
to  appease  the  wrath  of  heaven  ;  tlie  aged  raised  aloud 
their  plaintive  and  trembling  voices,  the  young  poured 
forth  a  mournful  and  piercing  cry  ;  the  daughters  of 
Jerusalem  lifted  up  their  lamentations  to  heaven  ; 
the  priests  wept  aloud  between  the  porch  and  the 
altar,  they  said  a  thousand  and  a  thousand  times, 
Spare  thy  people,  O  Lord,  and  give  not  thine  heri- 
tage unto  shame,  Joel  ii.  17.  But  the  deed  was 
done,  the  time  was  past,  the  Lord  xvould  not  he  found, 
and  all  this  semblance  of  repentance,  the  smallest 
portion  of  which  would  perhaps,  on  anodier  occasion, 
have  sufficed  to  disarm  the  wrath  of  heaven,  was 
without  effect.  This  is  expressed  in  so  noble  and 
energetic  a  manner,  that  we  would  for  ever  imprint  it 
on  your  memory.  The  Lord  God  of  their  fathers 
sent  to  them  his  messengers,  rising  up  betimes  and 
sending,  because  he  had  compassion  on  his  people. 
But  they  mocked  the  messengers  of  God,  and  des^ 
pised  his  words,  till  the  zvrath  of  the  Lord  arose 
against  his  people.  Therefore  he  brought  upon 
them  the  king  of  the  Chaldees,  who  slew  the  young 
people  with  the  sxvord,  and  had  no  compassion  on  the 
young  man,  nor  the  aged,  nor  the  infirm.  They 
burnt  the  house  of  God,  and  demolished  his  palaces, 
2  Ciiron.  xxxvi.  15,  \6,  17. 

What  happened  to  ancient  Jerusalem,  also  hap- 
pened to  modern  Jerusalem :  by  which  Jerusalem  I 
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  I  am.    He 

walked 


On  the  Delay  of  Converaion,  87 

walked  in  the  streets  of  Jerusalem,  he  instructed 
them  by  his  doctrine,  he  astonished  them  by  his 
miracles,  he  influenced  them  by  his  example;  he 
cried  in  their  assemblies,  JValk  while  you  have  the 
lights  lest  darkness  come  upon  you.  John.  xii.  S5, 
O  Jerusalem,  Jerusalem,  thou  that  killest  the  pj^o- 
phetSy  and  stonest  them  that  are  sent  unto  thee, 
hoxv  often  would  I  have  gathered  thy  children 
together,  even  as  a  hen  gathereth  her  chickens 
under  her  zvingSy  and  ye  zvould  not.  Matt,  xxiii. 
37.  That  was  the  time ;  but  they  suffered  the  pre- 
cious moments  to  escape.  And  what  did  Jesus  add? 
He  zvept  over  it,  saying,  If  thou  hadst  known,  even 
thou,  at  least  in  this  thy  day,  the  things  which  be- 
long unto  thy  peace!  but  now  they  are  hid  from, 
thine  eyes.  Luke  xix.  42.  Jerusalem  was  not,  how- 
ever, yet  destroyed ;  the  temple  still  stood ;  the 
Romans  offered  them  peace ;  the  siege  w  as  not  com- 
menced ;  more  than  forty  years  elapsed  between  the 
threatening  and  the  stroke.  But,  ah !  from  that  time 
these  things  were  hid  from  their  eyes ;  from  that 
time  their  destruction  was  determined  ;  from  that  time 
their  day  of  grace  was  expired,  and  their  ruin  finally 
fixed.  So  true  it  is,  that  the  longsuffering  of  God  is 
limited,  and  that  mercy  cannot  always  be  obtained  at 
the  expected  period,  and  precise  moment  on  which 
we  had  fondly  relied. 

But,  my  brethren,  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  burning,  and  come  up  out 
of  great  tribulation  ?  By  what  stroke  of  Providence 
is  the  mass  I  now  see  convened  from  so  many  pro- 
vinces ?  Whence  are  you?  In  what  country  were  you 
born?  Ah!  my  brethren,  you  are  but  too  well  in- 
structed in  the  truths  1  now  preach !  The  time  of 
longsuffering  is  limited  ;  need  ue  prove  it  ?  Can  you 
be  ignorant  of  it?    Are  you  not   witnesses  of  it  by 

experience? 


88  On  the  Delay  of  Conroersion. 

experience?  Are  not  our  proofs  sufficiently  evident? 
Do  you  ask,  for  arguments  more  conclusive?  Come, 
see;  let  us  goto  the  ruins  of  our  temples:  let  us 
survey  the  rubbish  of  our  sanctuaries  :  let  us  see  our 
galley-slaves  chained  to  the  oar,  and  our  confessors 
in  irons:  let  us  see  the  land  wliicJt  has  vmnited  us 
on  the  face  of  the  earth  ;  and  the  name  of  refugee, 
venerable  shall  I  call  it,  or  the  horrors  of  the  whole 
world?  And  to  present  you  with  objects  still  more 
affecting;  let  us  see  our  brethren  at  the  foot  of  an 
altar  whicli  they  believe  idolatrous,  mothers  preserv- 
ing the  fortune  of  their  families  at  the  expense  of  their 
children's  souls,  whom  they  devote  to  idolatry  ;  and 
by  a  sad  reverse,  preserving  that  same  fiortune  to 
their  children  at  the  expense  of  their  own  souls.* 
Yield,  yield  to  our  calamities  ye  catastrophes  of  ages 
past !  Ye  mothers  whose  tragic  memory  appals  pos- 
terity, because  you  were  compelled  by  the  horrors 
of  the  famine  to  eat  the  flesh  of  your  sons,  preserving 
your  own  life  by  snatching  it  from  those  who  had 
received  it  of  you  !  However  bloody  your  situation 
might  be,  you  deprived  them  after  all  but  of  a  mo- 
mentary life,  thereby  saving  both  them  and  yourselves 
from  the  iiorrors  of  famine.  But  here  both  are  pre- 
cipitated into  the  same  abyss.  The  mother,  by  a 
prodigy  unheard  of,  if  I  must  so  speak,  nourishes 
herself  with  the  substance  of  her  son's  soul,  and  the 
son  in  his  turn  nourishes  iiimself  with  the  substance 
of  his  mother's  soul. 

Ah  !  my  brethren,  these  are  our  proofs  ;  these  are 
our  arguments ;  these  are  the  solutions  we  give  of 
3'our  objections;  this  is  really  the  time  in  which  the 
Lord  will  not  he  found.  For,  since  your  calamities, 
what  efforts  have  been  used  to  termiuate  them,  and 

to 

*  Ap  edict  was  published  by  the  king  of  France,  command- 
ing his  officers  to  confiscate  the  goods  of  those  who  did  not 
perform  the  acts  of  a  good  Catholic  in  their  last  hours. 


On  the  Delay  of  Conversion,  89 

to  soften  the  vengeance  which  pursues  you !  How 
many  humiliations!  How  many  fasts!  How  many 
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  befor£  God,  and  implored 
the  liberation  of  his  church !  But  all  in  vain.  The 
time  was  past,  the  Lord  would  be  found  no  niore, 
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  tlie  shi [) wreck  !  For,  my 
brethren,  we  consent  that  you  sliould  turn  away  your 
eyes  from  whatever  is  glorious  in  our  exile,  to  look 
solely  at  that  which  is  deplorable.  What  do  you  say 
to  those  distressed  fugitives,  and  dismembered  fami- 
lies ?  We  are  sent  by  the  G  od  of  vengeance.  In 
banishing  us  from  our  country,  he  said  go, — go,  unr 
happy  people  ; — go  and  tell  the  world  the  conse- 
ijuences  of  falling  into  the  hands  of  an  angry  God. 
Teach  the  Christian  world  your  bloody,  but  salutary 
lessons ;  tell  my  children,  in  every  part  of  the  earth, 
what  may  be  their  situation:  cdcept  ye  repeiit,  ye 
shall  all  likczmse  perish,  Luke  xiii.  3.  But  you  yet 
stand,  ye  walls  of  this  temple ;  you  yet  flourish,  O 
happy  provinces :  though  the  longsuffering  of  God 
has  its  limits.  But  I  check  myself  on  the  verge  of 
this  awful  prediction. 

IL  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.  This  is  the  sense  of  the 
Chaldee  paraphrase;  for  so  it  renders  the  text;  Seek 
ye  the  Lord  x^hile  you  have  lije,  call  ye  upon  him 

xvhilt 


90  Oji  the  Delay  of  Conversion. 

while  you  are  spared  upon  the  earth.  We  will  not 
oppose  the  thought;  meanwhile  we  confidently  affirm, 
that  we  daily  see  among  our  hearers  sinners  whom 
grace  seems  to  have  forsaken,  and  who  appear  to  be 
lost  without  resource. 

How  often  do  we  see  people  among  us  so  habituat- 
ed to  offend  against  the  dictates  of  conscience,  as  to 
sin  without  remorse,  and  without  repentance !  If  the 
things  we  preach  to  you  were  problematical; — if  they 
were  things  which  so  far  excited  doubt  and  uncertain- 
ty  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  insensibility.  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  them  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  aH  we  say  to  affect  them,  as  if  we  were  repeating 
fables,  or  reciting  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  withdraws;  that  he  ceases  to  knock 
at  the  door  of  our  hearts,  and  leaves  us  to  ourselves 
when  we  resist  his  grace.  These  are  stared  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  eyes^  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  inca- 
pable of  producing  conviction,  do  not,  at  least, 
dispute  with  us  what  you  see  every  day,  and  what 
passes  before  jour  eyes.  Preachers,  be  not  astonish- 
ed 


On  the  Delay  of  Conversion.  91 

cd  after  this,  if  your  arguments,  if  your  proofs,  if  your 
demonstrations,  if  your  exhortations,  if  your  most 
tender  and  pathetic  entreaties  have  httle  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  his 
victorious  power,  endeavours  to  illuminate  the  sim- 
ple, and  make  them  that  fear  liim  to  understand  his 
secret ; — that  Spirit,  by  the  power  of  vengeance,  liar- 
dens  the  others  in  their  wilful  insensibility. 

This  awful  period  often  comes  with  greater  rapidi- 
ty than  we  think.  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  vouth; 
who  have  assuipcd  the  fashionable  title  of  infidelity, 
and  atheism  ;  who  are,  in  effect,  become  atheists,  and 
have  iuibibed  prejudices,  from  which  it  is  now  im- 
possible to  move  them.  At  first  this  was  simplv  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- 
videntially 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 
shipwreck  induce  you  to  st'(  k  deep  uatcrs,  and  a 
safer  course. 

III.  Let  us  produce  a  third  example,  and  uould 
to  God  that  we  had  less  authority  for  nroducinir  it. 
and  fewer  mstructions  on  the  subject!  This  is  dying 
men; — an  example  which  you  adduce  to  harden 
yourselves  in  vice ;  but  which,  if  properly  understood, 

is 


92  On  the  Delay  of  Conversion. 

is  much  calculated  to  excite  alarm.  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  our- 
selves that  it  is  so  in  effect :  and  consequently,  that 
there  is  no  great  difficulty  in  becoming  regenerate  in 
our  last  moments.  But  two  things  have  always  pre- 
judiced me  against  a  late  repentance; — the  duirac- 
ters^  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  equity;  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.  The  sailor,  while  enjoying 
a  favourable  breeze,  braves  the  Deity,  uttering  his 
blasphemies  against  Heaven,  and  apparently  acknow- 
ledging no  Providence  but  his  profession  and  industry. 
The  clouds  become  black  ;  the  sluices  of  heaven 
open ;  the  lightnings  flash  in  the  air ;  the  thunders 
become  tremendous ;  the  winds  roar ;  the  surge 
foams ;  the  waves  of  the  ocean  seem  to  ascend  to 
heaven ;  and  heaven  in  turn  seems  to  descend  into 
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  before  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  ^he  whole  rewards  of  true  repentance. 

What !  conversions  of  this  kind  dazzle  Christians ! 
What!  sailors,  whose  tears  and  cries  owe  their  origin 

to 


On  the  Delay  of  Conversion.  93 

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 
moments  that  the  soul  can  best  examine  and  investi- 
gate 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. 

What  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,  wlio  fulfils  the  vows  he  has  made.  There  is 
scarcely  one  who  does  not  relapse  into  vice  with  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 
^hich  dictated  all  those  professions,  and  kindled  that 
fire  which  seemed  to  burn,  you  would,  no  doubt, 
have  retained  the  effects ;  but  finding  no  fruit  of  your 
fervent  resolutions,  we  ought  to  be  convinced  that 
they  were  extorted.  Can  your  heart  thus  pass  in 
one  moment  from  two  extremes?  Can  it  pass  in  one 
moment  from  repentance  to  obduracy,  and  from  ob- 
duracy to  repentance?  Can  it  correct  in  one  moment 
habits  of  vice,  and  assume  habits  of  piety ;  and  re- 
nounce with  equal  ease  habits  of  piety,  to  resume 
habits  of  vice?  The  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  proofs,  my  brethren,  which  I  am  not 
permitted  to  state  in  all  their  lustre,  I  fear  lest  ano- 
ther should  soon  be  added  ; — 1  fear  lest  a  fourth 
example  should  convince  the  w^orld  how  dangerous  it 
is  to  delay  conversion.  This  proof,  this  example  is 
no  other  than  the  major  part  of  yourselves.  On  con- 
sidering the  way  of  life  which  most  of  you  follow,  we 
find  but  too  much  cause  lor  this  aw/ul  conjecture. 

But 


94  On  the  Delay  of  Conversion, 

But  should  we  see  you,  without  alarm,  run  headlong 
into  the  abyss  from  which  you  cannot  be  delivered 
by  never-ceasiuiT  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  confess 
that  most  of  you  are  in  the  awful  situation  we  have 
attacked  ;  that  you  are  nearly  all  guilty  of  delaying 
conversion.  1  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  haughtiness  which  no- 
thing can  bend  :  living,  as  most  of  you  do,  resident 
in  a  city  where  you  find  all  the  temptations  of  vice 
in  iiigh  life,  and  all  the  facility  in  the  haunts  of  infa- 
my, 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  1  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  headloniy  into 
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  arguments  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- 
ingte ;  we  proved  from  the  human  constitution,  that 

conversion 


On  the  Delay  of  Conversion,  95 

•onversion  becomes  either  difficult  or  impracticable 
in  proportion  as  it  is  deferred.  In  the  second,  we 
addressed  you  as  Christians,  who  acknowledge  a 
revelation  received  from  heaven  ;  and  we  endeavour- 
ed to  prove  these  truths  by  that  revelation  ;  by  the 
character  of  the  economy  of  the  Holy  Spirit ;  by  the 
nature  and  conditions  of  the  new  covenant: — capital 
points  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  efforts 
to  enable  you  to  comprehend  the  same  things  by 
clear,  certain,  and  indisputable  experience.  Over- 
looking, therefore,  every  thing  which  concerns  us  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  habits  become  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,  tliis  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 state,  there  must  be  time,  labour,  and  repeated 
endeavours;  consequently,  that  a  transient  thought 
on  a  death-bed,  and  in  the  last  periods  of  hfe,  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 

grace 


96  0?i  the  Delay  of  Conversion, 

grace  for  our  sanctification  ;  and  that  we  ought  to 
work  out  our  salvation  with  so  much  the  more  dili- 
gence ?  Is  it  not  true,  that  mercy  has  restrictions  and 
bounds,  that  it  is  promised  to  those  only  who  con- 
form 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, 
renovation  of  heart,  and  transformation  of  the  soul, 
that  when  infirmities  render  us  incapable  of  fulfiUing 
those  obhgations,  .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  by  sound  and 
incontestable  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  ; — not  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? 
1  appeal  to  your  consciences  ;  you  regard  us  as  de- 
claimers,  called  to  entertain  you  tor  an  hour,  to  diver- 
sify your  pleasure,  or  to  pass  away  the  first  day  of 
ihfe  week;  diverting  your  attention  from  secular  con- 
cerns. It  seems  that  we  ascend  our  pulpits  to  afford 
your  amusement,  to  delineate  characters,  implicitly 
subm*ittin2;  to  yo'j.r  judgment  academic  compositions; 
to' say  "  Come,  come  and  see  whether  we  have  a 
fertile  imagination,  a  fine  voice,  a  graceful  gesture, 
an  action  agreeable  to  your  taste."  With  these 
detestable  notions  most  of  you  establish  your  tribunal, 

judging 


On  the  Delay  of  Conversioiu  97 

judging  of  the  object  of  our  sermons  :  which  you 
sometimes  find  too  long,  sometimes  too  short,  some- 
times too  cold,  and  sometimes  too  pathetic.  Scarcely 
one  among  you  turns  them  to  their  true  desio;n,  purity 
of  heart,  and  amendment  of  hfe.  This  is  the  success 
of  the  sermons  you  have  heard.  /\re  our  discourses 
more  happy  ?  We  should  be  too  credulous  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.  Philo- 
sophy, religion,  experience, — and  leave  you  much  the 
same  as  you  were  before.  This  is  the  third  thing  you 
ought  to  confess. 

When  you  have  made  these  reflections,  we  will 
ask,  what  are  your  thoughts?  What  part  will  you 
take  ?  What  w  ill  you  do  ?  What  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  never 
being  converted.  You  are  obliged  to  allow,  that  the 
most  pathetic  exhortations  are  addressed,  in  general 
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 
on  your  mind?  Do  they  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 
influence  on  your  lives? 

I  know  the  pait  you  are  going  to  take,  and  we  can- 
not think  of  it  without  horror ;  you  are  going  to  banish 
them  from  your  mind,  and  efface  them  from  your 
memory.  You  are  going,  on  leaving  this  place,  to 
fortify  yourselves  against  this  holy  alarm,  which  has 
now,  perhaps,  been  excited ;  you  are  going  to  talk  of 
any  subject  but  those  important  truths  which  have 

Vol.  VIL  H  been 


98  On  the  Delay  of  Conversion, 

been  preached,  and  to  repose  in  indolence  ;  to  cause 
fear  and  trembling  to  subside,  by  banishing  every  idea 
which  have  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  lethargy,  he  becomes  fuel 
to  the  flames. 

My  brethren,  my  very  dear  brethren,  think,  O 
think  that  the  situation  of  your  minds  does  not  alter 
these  grand  truths.  You  may  forget  them,  but  you 
cannot  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  di'^regard  our  warnings,  and  resist  our  entreaties. 

If  your  salvation  is  dear  to  you,  if  you  have  yet 
the  least  sensibilit}^  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 
hearts  from  this  moment.  Let  each,  from  this  mo-, 
ment,  take  salutary  measures  to  subdue  his  predomi- 
nant propensity.  Do  not  withdraw  from  this  temple, 
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,  injperious,  unjust,  voluptuous,  avari- 
cious. God  has  placed  you  here  in  a  state  of  proba- 
tion, that  you  might  become  prepared  for  a  better 
world.  Consider,  that,  though  the  distractions  of 
life  may  frequently  call  a  vvise  man  to  be  engaged  in 
the  world,  in  defiance  of  his  wishes ;  yet  there  is  no- 
thing 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 


On  the  Delay  of  Cojiversion.  99 

had  time  to  reflect,  yet  games,  diversions,  and  thea- 
tres, 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. 

Is  it  forty,  fifty  or  sixty  years  since  I  came  into  the 
world  ?  What  have  I  been  doing  ?  What  account  can 
I  give  of  a  period  so  precious  ?  What  virtues  have  I 
acquired  ?  What  wicked  propensities  have  I  subdued? 
What  progress  have  I  made  in  charity,  in  humility, 
and  in  all  the  virtues  for  which  God  has  given  me 
birth  ?  Have  not  a  thousand  various  passions  divided 
the  empire  of  my  heart  ?  Have  they  not  all  tended  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 
those  of  whom  Christ  says,  Many  shall  seek  to  enter 
in  and  shall  not  be  able  :  perhaps  the  insensibility  I 
feel,  and  the  resistance  which  my  unhappy  heart  still 
makes,  are  the  effects  of  divine  vengeance  :  perhaps 
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  headdresses  that  sentence,  Let  him  that  is  un- 
just be  unjust  still,  and  let  him  that  is  unholy  be 
unholy  still.  But,  perhaps  I  have  yet  a  little  time  : 
perhaps  God  has  spared  me  in  life  to  afibrd  me  oc- 
casion to  repair  my  past  faults :  perhaps  he  has 
brought  me  to-day  into  this  church  to  touch  and  save 
me  from  my  sins :  perha{)s  these  emotions  of  my 
heart,  these  tears  which  run  down  mine  eyes,  are;  the 
effects  of  grace :  perhaps  these  softenings,  this  com- 

H  2  punction, 


100         On  the  Delay  of  Coriversion.  , 

punction,  and  these  fears  are  the  voice  which  says^ 
from  God,  Seek  ye  my  face :  perliaps  this  is  the  year 
of  good- will;  the  accepted  time;  the  day  of  salv£i-; 
tion  :  perhaps  if  I  delay  no  longer,  if  I  promote  my, 
salvation  without  delay,  I  may  succeed  in  the  work, 
and  see  my  endeavour  gloriously  crowned. 

O  love  of  my  Saviour,  bowels  of  mercy,  abyss  of 
divine  compassion!  O  lengthy  breadth,  height, depth 
of  the  love  of  God,  zvhich  passeth  knoxvledge  !  re- 
solve this  weighty  inquiry ;  calm  the  agitation  of  my 
mind  ;  assure  my  wavering  soul.  Yes,  O  my  God, 
seeing  thou  has  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  oftexi 
violated  ;  I  pledge  to  thee  anew  the  vows  I  have  so 
often  broken. 

If  you  do  so,  you  shall  riot  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  damn  you  ? 
Are  you  so  little  acquainted  with  the  Father  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  exhor- 
tations of  the  prophet,  and  the  words  of  my  text. 
For  after  having  said,  Seek  ye  the  Lord  while  he 
may  he  found,  call  ye  upon  him  xvhile  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  forsake  his  way,  and  the  unrighteous  inan 
his  thoughts  ;  and  let  him  return  unto  the  Lordy 
and  he  xvill  have  mercy  upon  him  ;  and  to  our  God 
for  he  will  abundantly  pardon.  And,  lest  the  peni- 
tent sinner  should  be  overburdened  with  the  weight 

of 


On  the  Delay  of  Conversion.         101 

of  his  sins, — lest,  estimatiug  the  extent  of  divine 
mercy  by  his  own  contracted  views,  he  should  de- 
spair of  salvation,  I  will  add  this  declaration  from 
God  himself,  a  declaration  which  admirably  ex- 
presses 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  earth, 
so  are  my  thoughts  above  your  thoughts.  Now  to 
God  the  Father,  Son,  and  Holy  Spirit,  be  honour 
and  glory  for  ever.     Amen. 


SERMON 


SERMON  IV, 


ON  PERSEVERANCE. 


HEBREAVS  XU.    1. 


IVherefoix,  seeing  we  are  also  cornpassed  about  uitk 
so  great  a  cloud  of  witnesses^  let  us  lay  aside 
every  weighty  and  the  siji  which  doth  so  easily 
beset  us  ;  and  lee  us  run  with  patience  the  race 
that  is  set  before  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.  JVe  are  compassed  about 
with  so  great  a  cloud  of  witnesses.  These  are  the 
excellent  models.  Let  us  lay  aside  every  weighty 
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,  1  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  perseverance  to 
men,  of  whom  so  great  a  number  live  in  supineness 
and  indolence,  and  to  whom  it  is  much  more  proper 

to 


104  On  Ferstverance. 

to  say,  Return  unto  the  testimonies  of  the  Lord^ 
and  continue  tofolloxv  them.  We  are  going  to  pro- 
pose the  most  excellent  models,  the  example  of  the 
Abrahams,  the  Moseses,  the  Davids,  otvvhom  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  gl(jry  in  not  being  altoge- 
ther 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  wicked- 
ness. In  short,  we  are  going  to  prescribe  the  best 
precautions  to  people,  who  expose  both  their  flanks 
to  tlie  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  pre- 
vailed, and  as  if  they  were  walking  in  the  only  way 
which  leads  to  eternal  felicity. 

Again,  when  we  consider  people  of  this  character, 
for  whom  we  have  so  just  a  cause  to  fear  destruction, 
we  ought  to  enrol  ourselves  in  the  little  number,  that 
associating  ourselves  among  the  disciples  of  wiscjoni, 
according  to  the  example  of  Jesus  Christ,  we  might 
hope  to  say  to  God  as  he  did,  Behotd  /,  and  the 
children  which  God  hath  given  me.  Heb.  ii.  13.  and 
Isa.  viii.  18.  l]ut  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  which  St.  Paul  addresses  to  you  to-day  ? 
You,  who  on  the  pressing  entreaties  of  Eternal  Wis- 
dom, which  says,  give  me  thy  hearty  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 
pot  enough  that  you  inspire  your  son  with  the  fear 
and  love  of  God,  you  must  acquire  the  disposition  of 

the 


On  Perseverance.  105 

the  father  of  the  faithful,  who  obeyed  this  command  ; 
Take  now  thy  son,  thine  only  son  Isaac,  xvhom  thou 
lovest,  and  offer  him  for  a  burnt-offering,  Geii. 
xxii.  ^.  You  who,  rather  than  abjure  tiie  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  uere  stoned  for  reiit/ion,  others 
were  sau  n  asunder,  others  were  killed  with  the  sword, 
others  wandered  about  in  sheep-skins,  and  in  goat- 
skins, others  were  afrlicted  and  tormented.  These 
are  the  grand  models,  on  which  St.  Paul  wished  to 
form  the  piety  of  the  Hebrews,  when  lie  addressed 
them  in  the  words  of  my  text :  it  is  on  the  same  mo- 
dels we  would  wish  to-day  to  form  your  piety. 
Wherefore,  seeing  tve  also  are  compassed  about  xvith 
so  great  a  cloud  of  witnesses,  Itt  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. 

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. 

I.  They  have  peculiar  references  to  the  Hebrews, 
to  whom  they  were  addressed.  These  Hebrews  had 
embraced  Christianity,  at  a  time  of  general  excla- 
mation against  the  Christians.  They  were  very  sin* 
cere  in  the  profession  of  Christianity  ;  but  there  is  a 
difference  between  the  sincerity,  and  the  constancy  to 
which  the  disciples  of  Jesus  Christ  are  called,  parti- 
cularly 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 


106  On  Terseverance. 

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  fathers 
by  the  prophets,  hath  in  these  last  days  spoken  unto 
us  by  his  Son,  whom  he  hath  appointed  heir  of  all 
things,  by  zvhom  also  he  made  the  worlds,  JVho 
being  the  brightness  of  his  glory,  and  the  ejcpress 
image  of  his  person,  and  upholding  all  things  by 
the  word  of  his  power,  when  he  had  by  himself 
purged  our  sins,  sat  down  on  the  r^ight  hand  of  the 
Majesty  on  high  :  being  made  so  much  better  than 
the  angels,  as  he  hath  by  inheritance  obtained  a 
more  excellent  7iame  than  they.  For  unto  which  of 
the  angels  said  he  at  any  time.  Thou  art  my  son, 
this  day  ha^ve  I  begotten  thee  ?  Heb.  i.  1 — 5, 

This  design  i?  further  apparent,  as  the  apostle  ap- 
prizes the  Hebrews  concerning  the  difficulty,  and  even 
the  impossibility  of  obtaining  mercy  after  an  abju- 
ration accompanied  with  certain  aggravating  circum- 
stances, which  time  does  not  permit  me  here  to  enu- 
merate. The  sense  is  asserted  in  these  words  :  //  is 
impossible  for  those,  who  tvere  ofice  enlightened,  and 
have  tasted  of  the  heavenly  gift,  and  xvere  made 
pai'takers  of  the  Holy  Ghost,  and  have  tasted  of  the 
good  word  of  God,  and  the  poxvers  of  the  world  to 
come,  if  they  fall  away,  to  renew  them  again  unto 
repentance,  Heb.  vi.  4 — 6.  To  fall  azvay,  here 
signifies,  not  the  repetition  of  a  criminal  habit  we 
had  hoped  to  reform,  (and  who  could  expect  salva- 
tion if  this  was  the  meaning  of  the  apostle?)  but  pro- 
fessing again  the  errors  we  had  renounced  on  becom- 
ng  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  of- 
fences,  committed  against  the  Levitical  economy, 

were 


On  Ferseverance.  107 

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  wilfully  after 
that  we  have  ?'eceived  the  hiow ledge  oj  the  truth, 
there  remaineth  no  more  sacrifice  for  sins^  hut  a 
certain  fearful  looking  for  of  judgment^  and  fiery 
indignation   wldch   shall   devour   the  adversaries, 
Heb.  X.  ^6,  27.     The  sin  into  which  we  wilfully  fall, 
does  not  mean  those  relapses,  of  which  we  shall  pre- 
sently speak,  as  the  ancient  Fathers  believed ;  whose 
severity  was  much   more  calculated   to   precipitate 
apostates  into  the  ab3ss  from  whirh  they  wished  to 
save  them,   than  to  preserve  them  from  it.     i^ut  to 
sin  wilfully,  in  this  place  signifies  apostacy  :  this  is  the 
sense  of  the  words  which  immediately  follow  the  pas- 
sage.    He  that  despised  Moses'  law,   died  without 
mercy ^  under  two  or  three  witnesses  ;  of  how  much 
sorer  punishment^  suppose  ye,  shall  he  be  thought 
worthy,  who  hath  trodden  under  foot  the  Son  of 
God,  and  counted  the  blood  of  the  covenant  where-- 
with  he  was  sanctified,  an  unholy  thing,  and  hath 
dofie  despite  ujito  the  Spirit  of  Grace  ?  Htb.  x.  28, 
29.     The   whole   is  descriptive  of  apostacy.     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  appears  from  the  ancient 
forms  of  abjuration  which  the  learned  have  preserved. 
All  these  considerations,  and  many  n)ore,  of  which 
the  subject  is  susceptible,  demonstrate,  that  the  grand 
design  of  St.  Paul,  in  his  epistle  to  the  Hebrews,  was 
t®  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  patience 
the  race  that  is  set  before  us ;  that  is,  let  neither 
persecutions  the  most  severe,  nor  promises  the  most 

specious 


108  On  Ter  sever  mice. 

specious,  be  able  to  induce  you  to  deny  Christianity, 
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  necessity 
imposed  on  all  Christians  either  to  leave  the  places 
which  prohibit  the  profession  of  the  truth,  or  endure 
the  severest  tortures  for  religion ;  we  shall  conjure 
them  seriously  to  reflect  on  what  we  advance ;  not 
to  content  themselves  with  general  notions;  to  com- 
pare the  situation  of  those  Hebrews  with  that  in 
which  some  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  other;  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  still  find  casuists  who 
doubt  the  doctrine,  by  affirming,  that  those  of  our 
brethren,  who  still  remain  in  France,  ought  to  make 
their  choice,  between  flight  and  martyrdom,  we  will 
add  no  more ;  feeling  ourselves  unable  to  persuade 
men,  with  whom  arguments  so  strong  are  incapable 
of  conviction. 

Perhaps  some  of  you  think,  that  we  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  shall  see  the  incendiaries  of 
the  Christian  world,  men,  who  under  the  naine  of  the 
meek  and  lowly  Jesus  cherish  the  most  ambitious 
and  barbarous  sentiments,  holding  the  reins  of  go- 
vernment 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,  7naking 
drunk  the  kings  of  the  earth  with  the  wine  of  their 

fornication  ; 


On  Perseverance,  10.9 

formcatio7i :  while  we  shall  see  edicts  issued  anew, 
which  have  so  often  made  to  blush  every  vestige  of 
probity  in  the  community  from  which  they  pro- 
ceed :  while  we  shall  see  fresh  faggots  kindled,  new 
gibbets  erected,  additional  gallies  equipped  against 
the  Protestants  :  while  we  see  our  unhappy  bre- 
thren invariably  negligent  to  the  present  period  in 
which  they  promised  to  give  glory  to  God,  alleging 
as  an  excuse,  the  severity  of  the  persecution,  and  the 
fury  of  the  persecutors;  that  when  peace  shall  be  re- 
stored to  the  churches,  they  will  return  to  devotion : 
while  we  see  a  million  of  men  bearing  the  Christian 
name,  contenting  themselves  to  live  without  temple, 
without  public  worship,  without  sacraments,  without 
hope  of  having  on  their  death-beds  the  aids  of  mi- 
nisters of  the  living  God  to  comfort  them  against^ 
that  terrific  period  :  while  we  shall  see  fathers  and 
mothers,  so  very  far  from  sending  into  the  land  oif 
liberty  the  children,  whom  they  have  had  the  weak- 
ness to  retain  in  the  climates  of  oppression,  have' 
even  the  laxity  shall  I  say,  or  the  insanity  to  recal 
those  who  have  had  courage  to  fly :  while  we  shall 
see  exiles  looking  back  with  regret  to  the  onions  of 
Egypt,  envying  the  condition  of  those  who  have  sa- 
crificed the  dictates  of  conscience  to  fortune :  while 
we  shall  see  those  lamentable  objects,  we  will  en- 
force the  doctrine  of  St»  Paul  in  the  epistle  whence 
we  have  selected  the  text.  We  will  enforce  the  ex- 
pressions of  the  apostle,  and  in  the  sense  alreaidy 
given.  Take  heed,  lent  there  he  in  any  of  you  an 
en)il  heart  of  imbcUeJ]  in  departing  from  the  Uvi?ig 
God. — It  is  impossible  for  those  who  were  once  en- 
lightened, and  have  tasted  of  the  heaveyily,  gfY^ 
and  were  made  partakers  of  the  Holy  Ghost,  and 
have  tasted  of  the  good  xvord  of  God,  and  the  poxv- 
ers  of  the  world  to  come,  if  they  fall  away,  to  renexv 
them  again  to  repentance,  seeing  they  crucify  '■  to 
themselves  afresh  the  Son  of  Gody  and  put  him  to 

an 


110  0)1  Ferseverance, 

mi  open  shame.  Let  lu  hold  fast  the  profession  of 
our  faith  without  wo'vering  ;  for  if  we  sin  wilfully 
after  that  we  have  received  the  knoxvledge  of  the 
truths  there  remaineth  no  more  sacrifice  for  sins, 
but  a  cei't  din  fearful  looking  for  of  judgment^  and 
fieri)  indignation  zvhich  shall  devour  the  adversa- 
ries. He  that  despised  Moses'  lazv  died  xvithout 
mercy  under  two  or  three  zvitnesses  ;  of  how  much 
sorer  punishment  J  suppose  j/e,  sliall  he  be  thought 
worthy  who  hath  trodden  under  foot  the  Son  of 
God,  and  hath  counted  the  blood  of  the  covenant ^ 
wherewith  he  zvas  sanctified,  an  unholy  things  and 
hath  done  despite  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  respecting  the  faithful,  who,  for  the  sake  of 
religion  had  been  stoned,  had  been  sazvn  asunder^ 
had  been  killed  zviih  the  sword :  o^fter  enumerating 
these,  he  adds,  Seeing  zve  also  are  compassed  about 
with  so  great  a  cloud  of  witnesses,  let  us  rmi 
with  patience  the  race  that  is  set  before  us. 

Q.  Enough  having  heen  said  concerning  the  first 
sense  of  the  text  which  regards  but  few  Christians, 
we  shall  proceed  to  the  second  ;  which  concerns  the 
whole  body  of  Christians,  who  are  still  in  a  world 
which  endeavours  to  detach  them  from  the  commu- 
nion of  Jesus  Christ.  St.  Paul  exhorts  them  to  7'un 
with  patience  the  race  that  is  set  before  them ; 
that  is,  to  persevere  in  fellowship  with  him.  Perse- 
verance is  a  Christian  virtue.  On  this  virtue  shall 
turn  the  whole  of  our  discourse,  which  shall  be  com- 
prised under  four  classes  of  observations. 

I.  We  shall  remove  what  is  equivocal  in  the  term 
perseverance,  or  running  the  race. 

II.  We  shall  enforce  the  necessity  of  perseve- 
rance. 

III.  We  shall  remove  certain  systematical  notions 
Which  excite  confusion  in  this  virtue. 

IV.  We 


On  Perseverance.  Ill 

IV.  We  shall  point  to  the  'different  classes  of  per- 
sons who  compose  this  congregation,  the  various  con- 
sequences 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,  let  us  imn  with 
patience  the  race  that  is  set  before  us.  We  may- 
take  the  term  in  a  double  sense ;  or,  to  express  my- 
self more  clearly,  there  are  two  ways  in  which  we 
may  consider  the  course  prescribed  by  Jesus  Christ 
to  his  disciples.  We  will  call  the  first,  losing  the 
habit  of  Christianity ;  and  the  second,  doing  actions 
incompatible  with  its  design.  By  the  habit  of  Chris- 
tianity, we  mean  that  disposition  of  a  believer,  in  con- 
sequence of  which,  notwithstanding  the  weakness  he 
may  feel  in  virtue; — the  defects  with  which  he  may 
have  cause  to  reproach  himself; — and  the  daily  war- 
fare between  the  flesh  and  the  Spirit,  or  even  some 
victories  which  the  flesh  may  obtain  over  the  mind ; 
— all  things  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 
aside  from  the  course  prescribed  by  Jesus  Christ  to 
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  rea- 
son for  inferring,  that,  because  a  man  has  discovered 
one  instance  ot  attachment  to  the  world,  he  is  really 
earthly-minded,  than  we  have  to  say  that,  because  a 
man  has  discharged  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  preserve 

us 


112  0?i  Perseverance, 

us  from  doing  any  thing  incompatible  with  the  de- 
sign 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  Christian  to  fortify  himself  against 
every  temptation,  is  a  niean  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  com- 
mitted a  single  fault ;  but  that,  notwithstanding  any , 
fault  we   have  committed,   we  must  be  in  the  state 
just  mentioned ;  that,  all  things  being  considered,  we 
give  God  the  preference  over  sensible  objects,  and 
feel  divine  love  in  our  hearts  predominant  over  every 
other  love.     Where  indeed  should  we  be,  if  wc  could 
not  be  saved  without  undeviating  perseverance,  with- 
out running  v   h  patience  the  race  in  the  vigorousx 
sense,  I  would  say,  so  as  never  to  commit  an  action 
incom-patible  with  the  design  of  Christianity?  Where 
should  we  be,  were  God  to  scrutinize  our  life  with 
rigour ;  if  we  waited  only  for   the  first  offence   we 
commit,  in  order  to  plunge  us  into  the  abyss  reserved 
for  the  wicked  ?  Where  would  be  the  Jobs,  the  Mo- 
seses, the  Davids,  and  all  those  distinguished  offend- 
ers, whose  memory  the  Holy  Spirit  has  immortaliz- 
ed, to  comfort  us  under  our  falls  ?  One  of  the  great- 
est motives  to  comply  with  a  law  is  the  lenity  of  the 
legislator:  I  will  cite  on  this  subject  a  passage  of  Jus- 
tin Martyr:  *VHow  could  Plato,"  says  he  "  censlire 
Homer  for  ascribing  to  the  gods  placability  by  the 
oblation  of  victims?  Those  who  have  this  hope,  are 
the  very  persons  who  endeavour  to  recover  tliem- 
selves  by    repentance    and   reformation:    whereas, 

when 


On  Fcrsevtrance.  113 

Avhen  they  consider  the  Deity  as  an  inexorable  being, 
they  abandon  the  reins  of  corruption,  having  no  ex- 
pectation of  effect  from  repentance." 

Distinguish  then  the  virtue  we  enforce  from  one 
of  the  principal  means  of  its  acquisition.  If  you  ask 
what  is  perseverance,  I  will  answer,  it  is  that  disposi- 
tion of  mind  which  enables  us,  as  1  have  more  than 
once  affirmed,  and  which  is  still  necessary  to  repeat ;  it 
is  tliat  disposition  of  mind  which  enables  us,  all  things 
considered,  to  2;ive  God  the  preference  ovdr  every  sen- 
sible object,  that  divine  love  may  predominate  in  our 
heart  over  every  other  love.  If  you  ask  me,  what  are  the 
surest  means  of  acquiring  that  disposition  ?  I  will 
say,  it  is  to  watch  against  every  temptation  to  wliich 
you  may  l)e  exposed.  1  will  say,  in  order  to  pre- 
serve the  habit  of  Christianity,  you  must  use  your 
utmost  endeavours  never  to  do  any  thing  incompati- 
ble 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,  resulting  from  the  sense 
here  given,  is  not-a  truth  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  stand- 
eth  take  heed  lest  he  fall,  1  Cor.  x.  12.  Thou 
standest  by  faith.  Be  not  high-ininded,  but  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  goodness:  otherwise  thou 
'also  shalt  be  cut  off,  Rom.  xi.  ^0,  ^\,  22.  I  have 
heard  the  voice  of  the  xvords  of  this  people,  rvhich 
they  have   spoken  unto   thee:  they  have  tie II  said 

Vol.  VII.  I  all 


114^  071  Verse'Cerance. 

all  that  they  ha've  spoken.  O  that  there  were  suck 
a  heart  in  thenij  that  they  would  fear  mCy  that  it 
might  be  well  with  them,  and  their  children  for 
ever,  Deut.  v.  28,  29.  He  that  endureth  unto  the 
€7id  shall  be  saved.  Matt.  x.  22.  Hold  that  fast 
which  thou  hast,  that  no  man  take  thy  croxvn,  Rev. 
iii.  1 1.  Thou  son  of  man^  say  unto  the  children  of 
thy  people,  the  righteousness  of  the  righteous  shall 
not  deliver  him  in  the  day  of  his  transgression :  as 
for  the  wickedness  of  the  zvicked,  he  shall  not  fall 
ther^eby  in  the  day  that  he  turnethfrom  his  wicked- 
ness ;  neither  shall  the  righteous  be  able  to  live  for 
his  righteousness  in  the  day  that  he  sinneth.  When 
I  say  to  the  righteous,  that  he  shall  surely  live  ;  if 
he  trust  to  his  righteousness,  and  commit  iniquity, 
all  his  righteousness  shall  not  be  remembered ;  hut 
for  his  iniquity  that  he  hath  committed  he  shall 
die,  Ezek.  iii.  xviii.  xxxiii.  12,  13.  Such  is  the 
morality  of  our  scriptures.  Such  is  the  vocation 
of  the  faithful.  It  is  not  enough  that  we  keep,  for  a 
few  years,  the  commandments  of  God  ;  we  must 
continue  to  keep  them.  It  is  not  enough  that  we 
triumph  for  awhile  over  the  old  man,  we  must  tri- 
umph to  the  end ;  and  if  vve  have  wandered  by  weak- 
ness for  a  season,  we  must  steadfastly  return  t<i^ 
piety  and  religion. 

2.  Consider  on  what  principle  the  Scripture  cha- 
racters 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 
virtue.  I  will  adduce  but  one  example,  which  seems 
to  me  above  ail  exception :  it  is  he,  who,  of  all  the 
sacred  authors,  has  furnished  us  with  the  most  con** 
elusive  arguments  on  the  doctrine  of  assurance  of  sal- 
vation, and  the  inamissibility  of  grace;  I  would 
mention  the  example  of  St.  Pdul.  He  never  doubted 
of  his  perseverance  in .  piety,  and  in  the  profession  of 
religion.     The  love  of  God  was  so  deeply  rooted  in 

the 


On  Fersevera7ice.  113 

the  heart  of  this  apostle,  as  to  remove  all  scruple  on 
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  fleshj 
hell,  and  the  world  ; — what  did  he  expect,  consider- 
ing his  state  in  tliis   point  of  view  ?    What  did  he 
expect  after  the  acquisition  of  so  much  knowledge; 
after  preaching  so   many  excellent  sermons;    after 
writing  so  many  excellent  and  catholic  epistles ;  after 
working  so  many  miracles ;  after  achieving  so  many 
labours ;  after  encountering  so  many  dangers ;  after 
enduring  so  many  sufferings  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 
and  damnation.     Did  he  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.     I  count  not  myself  to  have 
apprehended^  Phil.  iii.  13.     But  I  keep  uiider  my 
body,  and  hiding  it  into  subjection,  lest  that  by  any 
means,  when  1  have  preached  unto  others.,  I  myseij 
should  be   a  castaxvay,   1  Cor.  ix.   27.      In  what 
situation  did  he  place  himself  to  lay  hold  of  the  crown 
of  righteousness,  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, 
/  hwce  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. 

3.  Consider  what  were  the  sentiments  of  the  most 
distinguished  Scripture  characters,  when  they  recol- 
lected themselves  in  those  awful  moments ;  in  which, 
after  they  had  so  far  offended  against  divine  love  as  to 
suppose  the  habit  lost,  or  when  their  piety  was  so  far 

I  S  eclipsed 


11(1  On  Perseverance, 

eclipsed  as  to  suppose  it  was  vanished.  Did  they 
oppose  past  virtues  to  their  present  faults?  Hear 
those  holy  men,  O  Lord,  heal  ine  ;  for  my  bones 
are  ve.red:  m\j  soul  is  also  sore  vexed.  Psa.  vi.  2. 
Mine  iniquities  are  gone  over  my  head,  as  a  heavy 
burden:  they  are  too  heavy  for  me,  Psa.  xxxviir. 
/  acknoxvlcdge  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  aivay  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  mercy  clean  gone  for  ever  ?  Doth 
his  promise  fail  for  evermore?  Hath  God  forgot- 
ten to  be  gracious  ?  Hath  he  in  anger  shut  up  his 
tender  mercies?  Psa.  Ixxvii.  8,  9,  10.  What  ideas 
do  these  words  excite  in  your  minds  ?  Is  it  the  pre- 
sumptuous confidence  which  some  men,  unhappily 
called  Christians,  evince  after  committing  the  foulest 
offences  ?  Are  these  the  sentiments  merely  of  an  in- 
dividual, who,  by  a  simple  emotion  of  generosity  and 
orratitude,  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?  Magnanimous  sentiments,  doubtless  are 
found  in  the  characters  of  those  distinguished  saints. 
A  repentance,  founded  solely  on  the  fear  of  hell,  can 
never  obtain  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  tlie  love  of  God ; 
it  is  sorrow  for  having  offended  a  being  we  sincerely 
love,  which  is  the  basis  of  true  repentance.  It  is 
fully  apparent  that  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 
reproaches  itseii;  not  only  for  a  deviation  from  order; 

but 


On  Perseverance.  117 

but  which  fears,  lest  it  should  have  forfeited  its  sal- 
vation. 

4.  Consider  the  absurdities,  arising  from  the  opi- 
nion we  attack.  The  commencement  of  a  life,  sin- 
cerely consecrated  to  the  service  of  God,,  is  a  sufficient 
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  consecrated  to  him 
in  the  early  period  of  life.  On  tliis  principle,  I  will 
frame  you  a  system  of  religion  the  most  relaxed,  ac- 
commodating, and  easy,  and  at  the  bar  of  corruption 
the  most  obstinate  and  inveterate.  Consecrate  sin- 
cerely to  God  a  single  hour  of  life.  Distinguish  by 
some  virtue  the  sincerity  of  that  early  period.  Then 
WTite  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.  Alter  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  passions  :  if  the 
horrors  of  this  state  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  ; — monuments  of  the  inamissibi- 
lity  of  your  faith  and  sure  pledges  of  your  salvation. 
But,  my  brethren,  was  this  indeed  the  system  of  tliose 
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  mair  who  cannot  fall  from  grace,  cannot  fall 
from  piety.  They  have  trembled  on  doing  an  action 
contrary  to  piety  ;  fearing  lest  the  habit  w  as  lost. 
.  5.  In  a  word,  our  last  proof  of  the  necessity  of 
perseverance  is  founded  on  the  necessity  of  progres- 
sive religion.  It  is  a  proposition  already  established 
on  other  occasions,  that  tticre  is  no  [)recise  period  of 

virtue. 


118  On  Perseverance, 

virtue,  at  which  we  are  allowed  to  stop.  If  a  mati 
should  take  tor  his  model  one  of  the  faithful,  whos6 
piety  is  least  of  all  suspected :  if  a  man  should  pro- 
pose to  himself  so  tine  a  model,  and  there  restrict  hi$ 
attainment,  saying,  I  will  go  sofai\  and  no  farther: 
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  h^ 
feels  himself  in  its  acquisition,  the  more  should  h6 
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  I'etiring 
life.  Be  ye  perjcct  as  your  Father  who  is  in  hea- 
ten  is  perfect.  Matt.  v.  48.  This  is  the  coti^mahd 
of  Jesus  Christ.  Be  perfect,  9.  Cow  xiii.  11.  This 
is  the  precept  of  St.  Paul.  What  do  you  infer  from 
this  principle?  If  we  are  condemned  for  not  having 
advanced,  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  s6  'far  l>elow 
the  standard?  <  ..     .  ^ 

III.  But  a  doctrine  of  our  churched' 'seerns  to  frus- 
trate all  our  endeavours  to  prompt  yod:  to  perseve- 
rance, and  to  warn  you  that  sa I vaWo'n  is  reserved 
solely  for  those  who  do  peis'evere.  It  is 'this.  We 
fully  believe,  that  the  most  illustrious  saints  were 
guilty  of  offences,  directly  Of)posed  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  tho^e  faults  which 
it  is  impossible  tliey  should  commit.  '  But  why  ex- 
hort them,  not  to  retain  a  habit  which  they  cannot 
lose  ?  Where  is  the  propriety  of  al^itriihg  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 


On  Perseverance.  119 

But  1  would  indeed  wish  to  illustrate  the  subject 
without  revivinof  the  controversies  it  ims  excited.  I 
would  wish  conformably  to  the  views  ot  a  Christian, 
(from  which  especially  a  gospel  minister  should  never 
deviate,)  to  associate,  as  far  as  the  subject  will  ad- 
mit, peace  and  truth.  If  the  wish  is  not  chimerical, 
we  cannot  1  think,  better  succeed,  than  by  availing 
ourselves  of  a  point  unanimously  allowed  by  the  di- 
vines divided  on  this  subject,  in  order  to  harmonize 
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  holiness,  without  which  they  una- 
nimously 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  reproach, 
when  charged  with  having  rejected  it.  Those  who 
exclaim  against  the  doctrine  of  the  inamissibility  of 
grace,  are  so  far  from  rejecting  it,  that  they  pretend  to 
be  the  only  persons  who  establish  it  upon  a  sure 
foundation ;  and  maintain  that  it  cannot  exist  in  sys- 
tems opposed  to  the  first.  They  say,  that  the  doctrine 
of  the  inamissibility  of  grace  is  so  tar  from  opposing 
this  principle,  that  it  constitutes  its  foundation.  And 
who  among  the  advocates  for  this  doctrine,  ever 
affirmed  that  we  can  preserve  the  grace  of  persever- 
ance, if  we  frequent  the  haunts  of  infamy ; — if  we 
keep  company  with  persons  who  tempt  us  to  adultery 
and  voluptuousness,  and  so  with  regard  to  other 
virtues?  It  is  then  a  principle  such  as  1  ought  to 
seek.  It  is  a  principle  inculcated  by  every  system, 
that  in  order  to  retain  the  habit  of  liolincsb,  without 
which  it  is  impossible  to  be  saved,  we  must  use  all  the 

means 


120  On  Perseverance, 

means  pointed  out  in  the  sacred  Scriptures  for  the 
preservation  of  such  an  invaluable  temper  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  work  out  our  salvation  with  fear  and  trembling. 
Hence  they  make  one  part  of  a  good  man's  happiness 
to  consist  in  fearing  ahvays.  Hence  they  require 
us  to  rejoice  with  trembling.  Eacii  of  you  may 
collect  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  rnay  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.  Btit 
in  what  consists  one  part  of  this  means  of  saiety  ?  It 
is  the  faculty  suggested  by  his  prudence,  of  knowing, 
and  never  forgetting  the  risk  he  runs,  should  he  neg- 
lect the  means  of  safety.  Thus  fear,  so  circum- 
stanced, is  one  part  of  his  safety,  and  his  safety  is 
inseparable  from  his  fear.  The  application  of  this 
comparison  is  easy ;  every  one  may  make  it  without 
difficulty.  It  is  sufficient,  not  indeed  to  remove  all 
the  difficulties  of  which  the  loss  of  grace  is  suscep- 
tible ;  but  to  answ  er  the  objection  I  have  made  of  its 
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 


Ofi  Perseverance.  121 

deduce  from  the  doctrine  we  have  advanced.  We 
shall  first  address  ourselves  to  those  who  seem  least 
of  ail  interested;  I  would  say,  those  who  have  no 
cause  to  fear  taihn^  from  grace;  not  because  they 
are  established,  but  because  they  never  entertained 
the  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,  1  think  the  doctrine  we  have  deli- 
vered would  rouse  them  from  their  indolence;  i  think 
it  would  hinder  them  from  going  so  intensely  into  the 
world  on  withdrawing  from  devotion,  as  not  to  hear 
the  voice  of  their  conscience.  What !  the  people  of 
whom  we  speak  should  say,  What !  Christians  of  the 
first  class  ;  what !  those  distinguished  saints  wlio  have 
devoted  the  whole  of  their  life  to  duty ;  what!  those 
who  have  wrought  out  their  sahation  with  fear  and 
trembling,  can  they  promise  themselves  nothing  from 
past  efforts?  What!  are  all  the  sacrifices  they  have 
made  for  Christianity  useless,  unless  they  persevere  in 
piety;  and,  for  having  failed  to  run  only  a  few  stepa 
of  their  course,  will  they  fail  of  obtaining  the  prize 
promised  to  those  only  who  finish  the  whole?  And  I, 
miserable  wretch,  who  am  so  far  from  being  the  first 
of  saints,  that  1  am  the  chief  of  sinners ; — I,  whj  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  v\  orking  out  my  salva- 
tion, as  to  have  laboured  only  by  slander,  by  calum* 
ny,  by  perjury,  by  blasphemy,  by  fornication,  by 
adultery,  by  drunkenness  ; — 1,  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  condemnation,  he  has  (among  the  cala- 
mities 


122  On  Pei^severance. 

mities  prepared  for  me  by  his  justice)  the  fatal  con- 
descension to  make  me  become  sensible  of  my  misery, 
lest  I  should  anticipate  my  condemnation,  by  the 
dreadful  torments  which  the  certainty  of  being  damn- 
ed 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  Cod,  as  in  the  awful 
day  of  judgment;  and  striking  my  soul  with  the 
greatness  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  publish  to 
you  the  consoling  declarations  of  the  merciful  God^ 
When  I  my  miio  the  wicked^  thou  shalt  surely  die  ; 
if  he  turn  from  his  sin,  and  do  that  which  is  lawful 
and  right ;  if  the  wicked  restore  the  pledge,  gi'ce 
again  that  he  hath  robbed,  walk  in  the  statutes  of 
Itfe  without  committing  iniquity^  he  shall  surely 
livcy  he  shall  not  die.  None  of  his  sins  that  he  hath 
committed  shall  be  mentioned  unto  him.  Ezek.  xxxii-i. 
14,  15,  16. 

A  second  sort  of  people,  w  ho  ought  to  derive  se- 
rious instruction  from  the  words  of  my  text,  is  those 
visionaries ;  who,  while  engaged  in  the  habit  of  hating 
their  neighbours,  of  fornication,  of  revenge,  or  in  one 
or  the  other  of  those  vices,  of  which  the  Scripture 
says,  they  that  do  such  things  shall  not  inhe?it  the 
kingdom  of  God,  fancy  themselves  to  be  in  a  state  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 


On  Pers€vera?ice.  1S3 

hands   of  antinomiaii   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  effect  of  those  passions,  which 
in  general  so  fascinate  the  mind  as  to  prevent  their 
seeing  the  a^.ost  evident  truths  opposed  to  their  sys- 
tem ; — people  of  this  class  presumptuously  apply  to 
themselves  the  doctrine  of  the  inamissihility  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  ina- 
missihility of  grace  belongs.     Whether  a  true  saint 
may  fall,   or  whether  he  may  not  fall,  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,    I  have  cause  to  conclude  that  you  are  al- 
ready 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  no- 
tion 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  character.     Here  is  an 
abridgment  of  the  controversy.     Here  is  a  decision  of 
the  question  between  us.     But  if  it  do  not  agree  with 
your  svstems,  preserve  those  systems  carefully ;  pre- 
serve them  to  the  great  day,  wiien  the   Lord  shall 
render  to  every  man  according  to  his  works;  and  en- 
deavour,— endeavour  in  the  presence  of  the  Judge  of 
all  the  earth,  to  defend  your  depravity  by  your  opi- 
nions. 

There  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  assured  of 

their 


124  On  Perseverance. 

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  entertain  of 
duty,  and  the  fears  of  deviation.  Fear,  holy  souls ; 
but  sanctify  your  fear.  Entertain  exalted  views  of 
your  daty ;  but  let  those  exalted  views  be  a  sure  test 
that  you  will  never  deviate :  and,  while  you  never 
lose  sight  of  the  difficulties  with  wliich  the  race  Christ 
hath  set  before  you  is  accompanied,  never  lose  sight 
of  those  objects  which  he  hath  set  before  you,  in  or- 
der that  you  may  be  enabled  to  surmount  them. 

A  Christian  is  supported  in  his  course  by  the  very 
nature  of  the  difficulties  which  occur.  These  are 
many,  and  we  shall  have  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  words  of  St.  Paul, 
all  things  work  together  for  good  to  them  that  love 
God;  Rom.  viii.  28.  One  of  those  difficulties,  for 
instance,  to  which  a  Christian  is  exposed  in  his  r&^e, 
is  adversity ;  but  adversity  is  so  far  from  obstructing 
him  in  his  course,  as  to  become  an  additional  motive 
to  pursue  it  with  delight;  and  assist  him  in  taking  an 
unreluctant  flit^ht  towards  the  skies.  Another  diffi- 
culty  is  prosperity;  but  prosperity  assists  him  to 
estimate  the  goodness  of  God,  and  induces  him  to 
infer,  that  if  his  happiness  here  be  so  abundant,  what 
must  it  be  in  the  mansions  of  felicity,  seeing  he  al- 
ready enjoys  so  much  in  these  abodes  of  misery. 
Another  of  those  difficulties  is  health ;  which,  by 
invigorating  the  body,  strengthens  the  propensity  to 
sin ;  health,  by  invigorating  the  body,  strengthens 
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  advancenient 

of 


On  It^er severance,  125 

of  his  progress;  by  the  peace  which  passeth  all  un- 
derstanding ;  by  the  serenity  of  justification;  by  an 
anticipated  resurrection  ;  by  a  foretaste  of  paradise 
and  glory,  which  descend  into  his  soul,  before  he  him- 
self 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  angry  God  execute  this  threat- 
ening, /  zvill  destroy  man  whom  I  have  created, 
from  off  the  face  of  the  earth  ;  both  man  and  beast  ^ 
for  It  repenttth  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  induced  him  to  abide  in  his  refusje. 

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  oi 
conflicts,  blessed  be  God  which  alway  causeth  us  to 
triumph  in  Christy  2  Cor.  ii.  J  4.  /  can  do  all  things 
through  Christ  xvhich  strengtJieneth  me,  Phil.  iv.  13. 

A  Christian  is  supported  in  his  course  by  the  con- 
fidence he  has  of  succeeding  in  the  work  in  which  he 
is  engaged,  and  of  holding  out  to  the  end.  And  where 
is  the  man  in  social  life,  wlio  can  have  the  like  assur- 
ance with  regard  to  the  things  of  this  world  ?  Where 
is  the  general,  who  can  assure  himself  of  success  by 
the  dispositions  he  may  make  to  obtain  the  victory? 
Where  is  the  statesman,  who  can  assure  himself  of 
warding  off  every  blow  which  threatens  the  nation? 
'The  Christian, — the  Christian  alone  has  this  superior 
assurance. — I  fear  nothing  but  your  heart ;  answer 
nie  with  your  heart ;  answer  me  with  your  sincerity, 
and  I  will  answer  you  for  all  the  rest. 

A  Christian 


126  On  Ver severance, 

A  Christian  is  supported  in  his  course,  above  all, 
by  the  grandeur  of  tlie  salvation  with  which  he  is  to 
be  crowned.  What  shah  1  say,  my  dear  brethren, 
on  the  grandeur  of  this  salvation?  That  I  have  not 
the  secret  of  compressing  into  the  last  words  of  a  dis- 
course all  the  traits  of  an  object,  the  immensity  of 
which  shall  absorb  our  thoughts  and  reflections  to  all 
eternity  ? 

With  such  vast  support,  timorous  soul,  shalt  thou 
still  be  agitated  with  those  distressing  fears  which  dis- 
courage wicked  men  from  entering  on  the  course 
prescribed  by  Jesus  Christ  to  his  disciples  ?  Fear 
notf  thou  worm  Jacobs  for  I  am  with  thee.  Thy 
Redeemer  is  the  Holy  One  of  Israel.  They  that 
are  for  uSy  are  more  than  all  they  that  are  against 
us,  2  Kings,  vi.  l6.  When  thou  passest  through 
the  waters,  they  shall  not  overfloxv  thee:  when 
thou  walkest  through  the  fire  thou  shalt  not  be 
burned,  Isa.  xliii,  ^.  To  this  adorable  Deity,  who 
opens  to  us  so  fine  a  course,  who  affords  us  such 
abundant  means  for  its  completion,  be  honour,  glory, 
empire,  and  magnificence,  now  and  ever.     Amen. 


SERMON 


SERMON  V. 


ON  THE  EXAMPLE  OF  THE  SJINTS, 


HEBREWS  xii.   1 


fVhereforCy  seeing  we  aix  also  compassed  about  with 
so  great  a  cloud  of  witnesses,  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  before  us, 

X  HERE  are  few  persons  so  very  depraved,  as  not 
to  admire  the  line  of  life  prescribed  by  religion  ;  but 
there  are  few  sufficiently  virtuous  to  follow  it  or  even 
to  consider  it  in  any  other  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  'IS  birth,  yields  to  a  world  of  arguments  which 
attest  his  existence  and  perfections  ;  it  joins  the  con- 
cert of  creation  which  publishes  his  glory  ;  it  devote* 
itself  to  him  to  whom  we  are  indebted  for  all  our 
comforts ;  it  makes  continual  efforts  to  pierce  those 
veils,  which  conceal  him  from  our  view,  and  seeks  a 
more  concise  and  sure  way  of  knowing  him  than  that 
of  nature :  it  receives  revelation  with  avidity ;  adores 
the  characters  of  divine  perfections  which  it  traces; 
takes  thena  ior  a  rule  of  life ;  sighs  on  deviation  from 

tb'osis 


128       O/i  itie  Example  of  tlie  Saints. 

those  models  of  perfection,  and  repairs,  by  revigorat- 
ed  efforts  of  virtue^  the  faults  it  had  committed  against 
virtue.  Here  is  th^  line  of  life  prescribed  by  religion. 
And  who  is  so  depraved,  as  not  to  admire  it?  But 
who  is  so  virtuous  as  to  follow  it,  or  even  to  believe 
that  it  can  be  followed?  We  look  upon  it,  for  the 
most  part,  as  ue  do  the  notions  of  an  ancient  philo- 
sopher respecting  government.  The  principles,  on 
which  he  established  his  system  of  politics,  have  ap- 
peared admirable,  and  the  consequences  he  has  de- 
duced, have  appeared  Hke  streams  pure  as  their 
source.  God  in  creating  men,  saj^s  this  philosopher, 
gave  them  all  means  of  preservation  from  the  miseries 
^vhich  seem  appendant  to  their  condition :  and  they 
have  but  themselves  to  blame  if  they  neglect  to  profit 
by  them.  His  bounty  has  supplied  them  with  re- 
sources 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  God  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  subjects,  enter  into  the  same  views  of  making 
each  other  mutually  happy.  The  whole  world  has 
admired  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  wrote  are, 
as  yet  unborn  ;  hence  we  commonly  say,  the  repub- 
lie  of  Plato,  when  we  wish  to  express  a  beautiful 
chimera.  I  blush  to  acknowledge,  but  truth  extorts 
it  from  me,  that  this  is  the  notion  most  men  entertain 
of  religion.  They  make  its  very  beauty  an  argument 
for  its  neglect,  and  their  own  weakness  an  apology  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  hj  experience, 

which 


On  the  Example  of  the  Saintsi       12.9 

which  is  consequently  above  all  exception,  that  how- 
ever 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  vve  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  patieiice  the  race 
that  is  set  before  us,  we  have  treated  in  our  first 
discourse.  Of  wise  precautions,  let  us  lay  aside 
every  weighty  and  the  sin  zvhich  doth  so  easily  beset 
us,  we  hope  to  treat  in  a  succeeding  sermon.  Of 
excellent  models,  seeing  we  also  are  compassed  about 
with  so  great  a  cloud  of  witnesses,  we  shall  speak 
to-day.  Happy,  if  struck  with  so  many  heroic  ac- 
tions, you  may  be  led  to  follow  them,  and  to  augment 
this  cloud  of  witnesses,  of  whom  the  Holy  Spirit 
himself  has  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  concupis- 
cence ;  by  faith  they  endured  the  most  cruel  of  tor- 
ments ;  by  faith  they  conquered  the  celestial  Jerusalem, 
which  was  the  vast  reward  of  all  their  conflicts.   Amen. 

Wherefore,  seeing  we  also  are  compassed  about 
with  so  great  a  cloud  of  witnesses,  let  us  run  with 
patience  the  race  which  is  set  before  us.  What  is 
this  cloud,  or  multitude,  of  which  the  apostle  speaks? 
The  answer  is  not  equivocal,  they  are  the  faithful 
enumerated  in  the  preceding  chapter.  Of  what  were 
they  witnesses?  Of  that  iu^portant  truth,  with  which 
be  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 
sacrifices  may  be  we  make  for  him,  we  shall  be  amply 
i-ecompensed  by  his  equijty  or  love :  the  faithful  have 

Vol.  VH.  K  witnessed 


ISO       On  the  Example  of  the  Sai''^::. 

witnessed  this ;  not  only  by  their  profaisions,  but  by 
their  conduct;  some  by  sacritices  which  cost  the  most 
to  flesh  and  blood  ;  some  by  abandoning  their  riches; 
others  by  devoting  their  lives.  Happily^  this  ele- 
venth chapter  of  the  epistle  to  the  Hebrews,  Is  ckar- 
ly  known  even  to  the  less  instructed  of  our  hearers  ; 
this  may  supply  our  weakness,  and  the  brevity  of 
these  exercises  in  making  an  analysis.  We  s<hall  run 
over  it,  remarking  whatever  may  most  contribute  to 
illustrate  the  subject. 

The  first  thing  which  not  a  little  surprises  us,  is, 
that  Saint  Paul  has  equally  brought  together,  as  mo- 
dels, 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  to  all 
ages,  not  only  as  a  model,  but  as  the  martyr  for  chas- 
tity ?  How  could  he  place  Jepthah,  the  oppressor  of 
Ephraim,  whom  we  deem  worthy  of  censure  for  the 
most  distinguished  action  of  all  his  life  ;  I  would  say 
the  devotion  of  his  only  daughter,  either  to  sacrifice 
or  celibacy,  a  question  not  to  be  examined  here; 
how  could  he  class  this  man  in  a  rank  with  Abraham, 
who  was  ready  to  immolate  his  son  at  the  divine  com- 
mand ;  with  Abraham,  the  most  humane  of  con- 
querors, who  made  this  magnanimious  reply  to  the 
offers  of  an  alliance  he  had  received,  /  have  lift  up 
mi/  hand  unto  ike  Lord,  the  most  high  God,  the  pos- 
sessor of  heaven  and  earth,  that  I  will  not  take 
from  thee  a  thread  even  to  a  shoe-latchet,  and 
that  I  will  not  take  any  thing  that  is  thine,  lest 
thou  shouldest  say,  I  have  made  Abi^akam  rich  ? 
Gen.  xiv.  22,  23.  How  could  he  put  Gideon,  who 
availed  himself  of  the  spoils  of  Midian  by  the  super- 
^natural  aids  of  Heaven,  to  make  an  ephod,  and  to 

turn 


On  the  Example  of  the  Saints.       131 

tiirn  away  the  Israelites  from  the  worship  of  the  true 
God,  on  a  scale  with  Moses,  who  chose  affliction  with 
the  people  of  God,  in  preference  to  the  pleasures  of  sin 
which  are  but  for  a  season?  Heb.  xi.  25.  I  have  too 
much  reason  to  be  convinced,  that  many  of  my  hear- 
ers would  wish  to  follow  models  of  this  description. 
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  adoption  or 
rejecting  the  solutions  usually  given  of  this  difficulty, 
here  is  what  may  be  replied. 

You  should  keep  in  view,  the  design  of  Saint  Paul 
in  placing  this  groupe  of  personages  before  the  He- 
brews. He  vrould  animate  them  with  that  faith, 
which  as  we  expressed  ourselves  relying  on  the  ;apos- 
tolic  principles,  with  that  faith  which  persuades  us, 
that  how  great  soever  the  sacrifices  may  be  we  make 
for  God,  we  shall  be  rewarded  by  his  equity,  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 ;  I  am  right  then  in  de- 
fining faith  as  Saint  Paul  when  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  approaching  God,  which  enables  us  to  believe,  that 
he  is  the  rewarder  of  them  tl.ai  diligently  seek  Jiim. 
By  faith  the  man  of  v^-hom  I  spoke  obtained  the  victory. 

But  I  will  adduce  the  case  of  aaother,  called  to 
suffer  martyrdom  for  religion.     The  particular  objects 

K2  ot 


132       On  the  'Example  of  the  Saints. 

of  his  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 
substance  of  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- 
warder  of  all  them  that  diligently  seek  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  di- 
ligently seek  him,  did  not  embrace  for  its  object  all 
the  promises  of  salvation,  nor  induce  him  to  make  all 
the  sacrifices  his  salvation  required;  he  is  worthy 
however  of  imitation  in  this  instance,  his  faith  having 
embraced  the  particular  promise  which  had  been 
given  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 
every  other  sacrifice  required  by  his  salvation. 

The  doctrine  discussed  being  considered,  not  only 
obviates  the  difficulty  proposed,  but  satisfies  the  scru- 
ple which  may  be  made  concerning  some  of  the  saints 
proposed  as  patterns  by  Saint  Paul. 

Do  you  ask,  why  Saint  Paul  has  arranged  in  the 
same  class,  and  propose  as  equal  models,  personages 
so  distinguished  by  vice?  I  answer,  that  whatever 
distance  there  might  have  been  between  the  different 
personages,  they  are  all  worthy  of  imitation  in  regard 
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  parti- 
cular sacrifices  for  God,  prompted  them  to  make 
every  sacrifice  which  their  salvation  required?  we 
answer,  that  whatever  favourable  presumption  charity 
ought  to  inspire,  no  man  has  a  right  to  answer  the 

question 


On  the  Example  of  the  Saints.       133 

question  in  the  affirmative:  as  we  find  many  who 
have  performed  the  first  miracles  of  faith  without  per- 
forming the  second,  we  ought  not  to  be  confident  that 
those  doubtful  characters  performed  the  second  be- 
cause 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,  / 
knozv  you  not ;  but  we  have  proof  that  many  of  those, 
whose  example  the  apostle  has  adduced  in  the  ele- 
venth 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  mi- 
racles 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- 
fied with  merely  setting  before  them  those  exam- 
ples. You  have  the  reason  of  his  not  being  sa- 
tisfied with  setting  before  him  the  example  of  a 
faith,  concerning  which  the  Scriptures  are  silent,  if 
it  had  only  particular  promises  for  its  object ;  he  sets 
before  them  the  example  of  those  saints,  whose  faith 
had  particularly  in  view  the  promises  of  eternal  feli- 
city. But  were  there,  indeed,  among  those  saints 
enumerated  by  the  apostle,  men,  whose  faitli  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  jhey  enjoyed  on 
earth  ?  Let  us  not  doubt  it,  my  brethren  :  to  avoid 

one 


154       On  the  Bxample  of  the  Saints. 

one  extreme,  let  us  not  fall  into  the  opposite  one. 
St.  Paul  has  proved  it,  not  only  by  his  own  authority, 
but  also  by  the  nature  ot  the  case,  and  by  tlie  testi- 
mony 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  dis|)ute,  between  liiiii 
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  proposition. 
The  former  of  those  brothers  supplied  argument  by 
violence  ;  unable  to  convince  Abel,  he  assassinated 
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  trans- 
late, "  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  power-* 
fully  persuaded  of  a  lite  to  come,  as  to  obtain  a  trans- 
lation, 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  heu^ 
of  the  righteousness  zvhich  is  by  faith.  What  is 
this  heritage  oj  righteousness  by  faith  ?  It  is  ac- 
cording to  the  style  of  the  sacred  authors,  eternal  life. 
Hence  the  many  parallel  explications  we  find  in  other 
places  ;  as  in  the  first  chapter  of  this  epistle.  Are 
not  the  angels  all  ministering  spirits,  sent  forth  to 
minister  to  them  xvho  shall  be  heirs  of  salvation  ? 
That,  also,  in  the  second  chapter  of  the  catholic  epis- 
tle of  St^.  James,  God  hath  chosen  the  poor  of  this 
world  to  be  heirs  of  the  kingdom^  which  he  hath 
promised  to  them  that  love  him. 

He  further  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-^ 


On  the  Example  of  the  Saints.       135 

ly  inheritance ;  because  they  continued  faithful  fol- 
lowers of  God,  thoufifh  they  never  inherited  the  ter- 
restrial coiuitry,  which  was  apparently  promised  to 
them,  but  continued  to  be  sii^angers  and  sojourners, 
lam,  says  Abraham  to  the  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  expressions 
of  the  patriarchs  is  worthy  of  regard.  They  that  say 
such  things  declare  plainly  that  they  seek  a  coun- 
try. And  truly,  if  they  had  been  mindful  of  that 
country  from  whence  they  came  out,  they  might 
have  had  opportunity  to  have  returned;  but  noxv 
they  seek  a  better  country;  that  is  an  heavenly ^ 
Heb.  xi.  14,  15,  16.  That  is  to  say,  those  holy 
men,  could  but  consider  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  them- 
selves as  strangers  and  sojourners  ; — seeing  that 
Abraham  there  possessed  only  so  much  land,  as 
was  sufficient  for  a  sepulchre ; — seeing  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  consider  Chaldea,  in  which 
their  fath  rs  were  born,  as  their  country  :  in  that 
case,  they  would  have  returned  on  finding  themselves 
strangers  in  the  land  of  Canaan.  Hence  it  is  evident 
from  their  conduct  that  they  still  sought  a  country,  a 
better  than  their  fathers,  and  a  better  than  their  chil- 
dren expected  to  possess ;  They  showed  that  they 
expected  a  better,  that  is  an  hea^venly, 

St.  Paul  adduces  to  the  Hebrews  the  example  of 
Moses :  for  if  the  faith  of  Moses  merely  respected 
terrestrial  glory,  why  should  he  (as  the  Jews  say,) 

have 


136       On  the  Example  of  the  Saints. 

have  cast  to  the  ground,  and  trampled  on  the  crown 
Tliermutis  had  placed  on  his  head  ?  Why  should  he 
on  coming  to  years,  as  says  the  apostle,  have  refused 
to  be  called  the  son  of  Pharaoh's  daughter.  He 
further,  according  to  the  same  epistle,  esteemed  the 
reproach  of  Christ  greater  riches  thap  the  trea- 
sures of  Egypt.  This  expression  may  be  taken  in  a 
double  sense.  By  the  reproach  of  Christ,  we  may 
understand  the  cross  he  so  frequently  inculcated  on 
his  disciples.  By  the  reproach  ot  Christ,  we  may 
likewise  understand  the  bondage  which  oppressed  the 
Jews  in  the  time  of  Moses.  The  word  Christ,  signi- 
fies anointed,  and  men  favoured  of  God  are  frequent- 
ly called  his  anointed,  because  of  the  grace  they  had 
received ;  of  which  the  holy  oil,  poured  on  some  ex- 
traordinary personages  by  his  command,  was  a  figure. 
So  God  has  said  by  the  Psalmist,  Touch  not  mine 
anointedy  and  do  my  prophets  no  harm^  Psa.  cv.  15. 
So  the  prophet  Habbakkuk,  Thou  ivent  est  forth  for 
the  salvation  of  thy  people^  even  for  salvation  with 
thine  anointed^  Hab.  iii.  13.  Which  sense  soever 
we  may  adopt,  the  afflictions  of  Moses  prove,  accord- 
ing to  St.  Paul,  that  he  had  respect  unto  the  recom" 
pense  of  the  reward,  Heb.  xi.  26.  As  no  motive 
but  the  hope  of  glory  can  induce  Christians  to  bear 
the  reproach  of  Christ  their  head  ;  so  no  other  con- 
sideration could  have  induced  a  preference  in  Moses, 
of  the  sufferings  of  the  Israelites  to  the  enjoyments  of 
a  crown. 

In  short,  St.  Paul  adduces  to  the  Hebrews  a  great 
number  of  martj^^rs;  who  sacrificed  their  lives  for 
their  religion.  In  this  class  is  the  venerable  Eleazer; 
who  died  under  the  strokes  of  his  executioners,  2 
Maccab.  vi.  It  is  probably  in  allusion  to  this  case 
when  the  apostle  says,  they  xvere  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 


On  the  Example  of  the  Saints. 

who  was  slain  between  the  temple  and  the  altar,  by 
the  command  of  Joash.  To  him  tiie  apostle  proper- 
ly alludes  when  he  says,  they  xvtre  stoned.  In  this 
class  is  Isaiah,  whom  Manasseh  executed  with  a  saw 
if  we  may  credit  an  apocryphal  book  quoted  by  Ori- 
gen.  To  him  the  apostle  probably  alludes  when  he 
says,  they  xvtre  saxvn  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  sxvord.  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  the  examples  of 
those  illustrious  saints  must  naturally  make  on  our 
minds,  and  to  press  the  exhortation.  Wherefore^ 
seeing  we  also  are  compassed  about  with  so  great  a 
ckud  of  witnesses,  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  impressions; 
but  I  think  enough  has  been  said  to  foresee  an  objec- 
tion which  most  of  you  will  make,  should  I  devote 
the  rest  of  the  hour  to  enforce  those  high  examples. 
You  will  say,  they  are  too  distinguished  for  our  imi- 
tation. The  personages,  from  whom  they  are  derive*?, 
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  make  them 
the  model  of  your  life.     I  would  wish  to  go  to  the 

source 


138       On  the  Example  of  the  Saints. 

source  of  this  evil :  hence,  instead  of  confining  my- 
self to  an  eulogium  on  ihose  sacred  characters,  I 
would  prove,  that  they  were  men  like  you,  in  order 
that  you  may  be  saints  like  the  in.  There  is  between 
them  and  you  a  similarity  of  nature — a  similarity  of 
vocation — a  similarity  of  temptations — a  similarity 
of  motives — a  similarity  of  assistance. — The  sole  dif- 
ference between  you  is,  that  they  had  a  sincere  de- 
termination to  prefer  their  salvation  and  duty  to  every 
other  consideration  :  whereas  you  prefer  a  thousand 
things  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  simila- 
rity  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  strength- 
ened the  objections  they  endeavoured  to  obviate.  On 
the  other  hand,  it  is  extremely  astonishing  that  there 
should  be  any  divines  so  unacquainted  with  human 
nature,  as  to  deny  our  being  all  born  with  those  prin- 
ciples of  depravity.  Two  considerations  will  demon- 
strate the  fallacy  of  this  notion. 

1.  Man,  circumscribed  in  knowledge,  and  exposed 
to  strong  temptations,  which  cannot  be  supported 
without  a  vast  chain  of  abstract  truth,  is  very  liable 
to  entertain  this  notion.  I  say  not  that  it  is  impossi- 
ble to  avoid  it ;  bat  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  the  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 


Oti  the  Emmple  of  the  Saints.        139 

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  .ve  are  all  likewise  born  with  a 
propensity  to  sonne  paiticular  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  other  vices.  These  pro- 
pensities sometimes  proceed  from  the  temperature  of 
our  bodies.  It  is  natural,  that  persons  born  with  a 
phlegmatic  constitution,  and  whose  spirits  flow  with 
difficulty,  should  be  inclined  to  insensibility,  to  indo- 
lence, and  effeminacy.  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.  Far,  why  are  some  men  born  jealous,  and  am- 
bitious? Why  have  they  peculiar  propensities  which 
have  no  connexion  with  the  body,  if  there  be  not,  in 
the  essence  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  eleventh 
chapter  of  the  epistle  to  the  Hebrews,— ^that  there  is, 
between  them  and  us,  a  s'unilanty  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  understanding  circumscribed  as  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 


140        On  the  Ea^ample  of  the  Saints. 

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 
the  essence  of  their  souls,  as  in  ours,  certain  seeds, 
which  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  far  known 
as  to  be  evident  to  a  certain  degree.     Moses  was  na- 
turally of  a  warm  temper  :  witness  his  remonstrances 
with  God    when  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  Bathsheba.     He  was  born 
with  a  vindictive  temper :  witness  the  hasty  resolu- 
tion 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  by  the  morning  lights  ei- 
ther man  or  beast,  1  Sam.  xxv.  22.     What  we  have 
said  of  David,  and  of  Moses,*we  might  confirm  by 
other  saints.     Hence,  if  the  love  of  God  was  predo- 
minant, in  the  soul  of  those  illustrious  saints,  over 
corruption,  while  corruption  in  us  so  frequently  pre- 
dominates over  the  love  of  God  : — if  they  7^an  with 
patience  the  race  set  before  them  ;  whilst  we  are  so 
frequently  interrupted  in  tlie  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  struggled  hard  lest  they  should  commit 
the  crimes,  to  which  they  were  inclined  by  nature. 

11.  There 


On  the  Example  of  the  Saints.        141 

II.  There  is  between  those  illustrious  saints  and 
us,  a  similarity/  of  vocation.  Does  this  article  re- 
quire  proof?  Can  you  be  so  little  acquainted  with 
religion,  as  to  suppose  that  they  were  called  to  make 
a  constant  progress  in  holiness,  but  that  you  are  call- 
ed only  to  a  certain  degree  of  virtue  ?  That  they 
were  called  to  give  victorious  effect  to  the  love  of 
God  over  depravity,  and  that  you  are  called  to  per- 
mit depravity  to  predominate  over  the  love  of  God? 
That  they  were  called  to  a  habit,  and  a  constant 
habit  of  piety,  but  that  God  merely  requires  you  to 
do  a  few  virtuous  actions,  to  acquire  a  temporary 
habit  of  holiness,  and  then  allows  you  to  lay  it  aside? 
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  perfect,  Matt.  v.  48.  The  abridgment  of 
the  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?  Matt.  xxii.  S7. 

I  am  fully  aware,  that  there  is  a  difference  be- 
tween the  effects  of  the  love  which  God  requires  of 
you,  and  which  he  required  of  them :  but  that  does 
not  suppose  any  change  in  the  efficient  cause.  The 
efficient  cause  must  be  the  same,  how  diversified  so- 
ever 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  be  required.  You  are  not 
called,  like  Abraham,  to  immolate  in  sacrifice  to  God 
your  only  son ;  but  you  are  called  to  have  the  same 
radical  attachment  and  preference,  which  induced 
him  to  sacrifice  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,  de- 
ceive not  yourselves,  my  brethren,  you  can  have  no 
hope  of  salvation.  You  are  not  called,  like  Moses, 
to  sacrifice  a  crown  for  i^eligion,  but  you  are  called 

to 


142        On  the  E.vample  of  the  Saints. 

to  have  the  same  preference  and  esteem  for  God 
which  he  had,  provided  a  crown  weie  offered.  If 
you  have  not  this  preference  of  affection;  at  least, 
if  you  do  not  endeavour  to  obtain  it,  deceive  not 
yourselves,  my  brethren ;  you  can  have  no  hope  of 
salvation.  The  difference,  between  those  illustrious 
saints  and  us,  is  not  in  the  variety  of  vocation  in 
which  Providence  has  called  us,  but  in  the  manner 
of  our  obedience.  They  understood  their  vocation, 
and  were  obedient ;  but  we  overlook  it,  or  take  as 
much  pains  to  disguise  it,  as  they  did  to  know  it ;  and 
when  they  constrain  us  to  know  it^  and  our  con- 
science is  constrained  to  discover  its  duty,  we  violate 
in  practice  those  very  maxims,  we  have  been  obliged 
to  acknowledge  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 
theil"  temptations  over  those,  to  which  Heaven  ex- 
poses us,  over  those  to  which  they  were  exposed. 
Be  it  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  tempta- 
tions 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  al- 
lege, in  order  to  excuse  yovir  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 
Providence  yvhick  Jeeds  the  fowls  of  heaven,  and 

clothes 


On  the  Ea^ample  of  the  Saints.         14 


o 


clothes  the  lilies  ofthefeld,  Matt.  vi.  26,  28.  And 
M'hen  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,  magnified  as  models 
by  St.  Paul,  have  vanquished  this  temptation.  See 
Job,  that  holy  man,  and  once  the  richest  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 
vi^ealth,  and  saying  in  that  deplorable  situation.  Shall 
we  receive  good  at  the  ha?id  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,  Job  i.  21.  See  David  wandering  from 
wilderness  to  wilderness;  ivhen  my  father  and  mo- 
t  her  forsake  me,  then  the  Lord  xvill  take  me  up, 
Ps.  xxvii.  10. 

Are  they  temptations  of  prosperity  ? — The  temp- 
tations of  prosperity  are  incomparably  more  danger- 
ous than  those  of  adversity  :  at  least,  the  objects  of 
adversity  remind  us  of  our  indigence  and  inabihty ; 
and  removing  the  means  of  gratification,  the  passions 
become  either  subdued  or  mortified.  But  prosperity 
presents  us  with  a  flattering  portrait  of  ourselves ;  it 
prompts  us  to  aspire  at  independence,  and  strengthens 
all  our  corrupt  propensities  by  the  facility  of  gratifi- 
cation. 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,  IValk  before  me, 
a?id  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 
children  might  have  made  of  his  opulence,  rising 
early  in  the  morning  after  their  feasts,  and  offering 
sacrifice  on  their  account,  it  may  be  (said  he)  my  som 
have  tinned,  and  cursed  Gqd  in  their  hearts,  Job  i.  S, 

See 


144        On  the  Example  of  the  Saints, 

See  David  on  the  throne; — see  him  making  a 
sacred  use  of  his  power.  Mine  eyes  shall  be  upon 
the  faithful  in  the  land^  that  they  may  dwell  with 
me ;  he  that  walketh  in  a  perfect  way,  he  shall 
serve  me.  I  will  early  destroy  all  the  wicked  of  the 
land,  that  I  may  cut  off  all  the  wicked  doers  from 
the  city  of  the  Lord,  Ps.  ci.  6 — 8.  See  him  lauda- 
bly employed  in  resuming  those  pleasures  retarded 
by  the  affairs  of  state.  When  he  could  not  be  so  re- 
collected by  day,  he  was  the  more  devout  at  night. 
He  contemplated  the  marvels  of  his  Maker,  displayed 
by  the  night.  Thus  he  expressed  his  sentiments, 
When  I  consider  the  heavens,  the  work  of  thy  fin-- 
gersj  the  moon  and  stars,  which  thou  hast  ordain- 
ed; what  is  man  that  thou  art  mindful  of  him; 
and  the  son  of  man,  that  thou  visitest  hhn,  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  wholiB 
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  element,  with  hunger  and  with  thirst, 
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 
th^t  people,  and  ever  employing,  in  their  behalf,  the 

influence 


On  the  Example  of  the  Saints.        145 

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  ^vhom  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  Antioch,  says  the  historian, 
seized  on  a  mother  and  her  seven  sons,  and  resolved,  by 
whips  and  scourges,  to  force  them  to  eat  swine's  flesh. 
The  eldest  of  the  seven  boldly  asserted  his  readiness 
to  die  for  his  religion.  The  king,  enraged  with  an- 
ger, commanded  the  iron-pans,  and  brazen  caldrons, 
to  be  heated,  and  him  who  first  spake  to  be  flayed 
alive  y  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  God  !  what 
a  sight  for  the  persons  so  tenderly  united  to  this  mar- 
tyr !  But  this  scene,  very  far  from  shaking  their 
constancy,  contributed  to  its  support.  They  anima- 
ted one  another  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  seventh,  that  he  might  afford  her 
consolation  for  the  loss  sustained  in  the  other  six  ? 

Vol.  VIL  L  No, 


146       On  the  Example  of  the  Saints. 

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,  0  my  son,  haxe  pity  upon  me,  that  bare  thee 
nine  months  in  my  xvoiyib,  and  gave  thee  suck  three 
years,  and  nourished  thee,  and  brought  thee  up 
unto  this  age,  and  endured  the  troubtes  of  educa^ 
tion*  I  beseech  thee,  my  son,  look  upon  the  heaven 
and  the  earth,  and  all  that  is  therein,  and  know  the 
Author  of  thy  being.  Fear  not  this  toimentor ; 
hut^he.ing  worthy  of  thy  brethren,  take  thy  deaths 
that  I  may  receive  thee  agaiiiin  mercy  xvith  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- 
firms the  past  age:  the  history  of  our  own  tyrants, 
substantiates  all  that  is  said  of  the  Jewish  tyrants : 
and  the  constancy  of  our  modern  Maccabees,  is  a 
sur^  test  of  what  is  said  concerning  the  constancy  of 
the  ancient  Maccabees.  .  What  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.cpnsume  it.  Inhabitants  of  these  provinces,  what 
were  your  ancestors?  Confessors  and  martyrs.  And 
you,  my  dear  countrymen,  whence  are  you  come? 
Out  of  great  tribulation.  What  are  you  ?  Brarids 
plucked  from  the  burning.  Fathers,  who  have  seen 
their  children  die  for  rehgion;  children  who  have 
seen  their  fathers  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  caused  their  death  !  May  we  be,  at  least, 
permitted  to  recount  the  history  of  our  brethren,  who 

have 


On  the  Example  of  the  Saints,       147 

have  conquered  in  the  fight;  to  encourage  those  who 
have  yet  to  combat,  but  who  so  disgracefully  draw 
back.  Ail  !  generation  of  confessors  and  martyrs 
would  you  degrade  the  nobility  of  your  descent? 
Your  fathers  have  confessed  their  religion  amid  the 
severest  tortures ;  and  would  you  deny  it  in  these 
happy  provinces,  enlightened  by  the  truth?  Have 
they  sacrificed  their  lives  for  religion,  and  will  yoii 
refuse  to  sacrifice  a  portion  of  your  riches?  Ah,  my 
brethren,  Seeing  we  also  are  compassed  about  with 
so  great  a  cloud  of  witnesses,  let  us  run  with  pa- 
tience^ the  race  that  is  set  before  us, 

IV.  I  have  said  that  there  is,  between  us  and 
those  illustrious  saints,  proposed  as  models  by  the 
Holy  Spirit,  a  similar iti/  of  motives.  It  implies  a 
contradiction,  to  suppose  that  they  had  more  power- 
ful motives  to  animate  them  in  their  course,  than 
those  we  have  proposed  to  you.  Yes,  it  implies 
a  contradiction,  that  the  Abrahams,  quitting  their 
country,  the  land  of  their  nativity,  and  wandering 
they  knew  not  where,  in  obedience  to  the  divine 
call : — it  implies  a  contradiction,  that  the  Moseses 
preferred  affliction  with  the  people  of  God,  to  the 
pleasures  of  sin,  which  are  but  for  a  seaso7i : — it 
implies  a  contradiction,  that  this  multitude  of  mar- 
tyrs, 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  their 
course,  a  more  valuable  prize  than  that  extended  to 
you.  This  prize  is  a  blissful  immortality.  Here  the 
whole  advantage  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  chap- 
ter, in  which  he  enumerates  the  saints,  whose  virtues 
have  formed  the  leading  subject  of  this  discourse. 
These  all,  havijig  obtained  a  good  report  through 

L  2  faith, 


148       On  the  Example  of  the  Saints. 

faiths  recehed  riot  the  py^omise ;  God  having  pro^ 
Tided  some  better  things  for  uSy  that  they^  without 
us,  should  not  be  made  perfect.     What  is  implied 
in  their  not  having  received  the  promise  ?  Does  it 
mean  that  they  did  not  know  the  doctrine  of  a  fu- 
ture   state?     St.    Paul    affirms   quite  the   contrary. 
What  is  meant  by  their  not  being  made  perfect  with' 
out  us  ?  Is  it  as  some  of  the  primitive  fathers,  and  as 
some  of  our  modern  divines  have  thought,  that  the 
Old  Testament  saints  were  not  received  into  heaven 
till  the  ascension  of  Jesus  Christ  ?  This  is  contrary 
to  other  passages  of  our  Scriptures.     But  tJiey  re- 
ceived  not  the  promise,  that  is  to  say,  with  the  same 
clearness  as  Christians.     They  without  us  were  not 
7nade  perfect ;  the  perfect  knowledge  of  immortality 
and  life  being  the  peculiar  prerogative  of  the  Chris- 
tian church.     Whatever  be  the  sense  of  those  words 
of  St.  Paul,  we  will  shew,  that  this  doctrine  of  im- 
mortality 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  improved  than  that 
of  the  ancients,  enables  us  to  adduce  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  ex- 
ample in  the  course ;  Him  that  overcovieth,  says  he, 
will  I  grant  to  sit  down  with  me  on  my  throne^  even 
as  I  also  overcayne,  and  am  set  down  with  my  Father 
on  his  thro/ie,  Rev.  iii.  21. 

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

were 


0?i  the  Example  of  the  Saints.        14.9 

were  like  us,  incapable  of  running  the  race;  and  by 
the  assistance  of  grace  we  become  capable  of  running 
like  them.  Let  us  not  imagine  that  we  honour  the 
Deity  by  making  a  certain  sort  of  absurd  complaints 
concerning  our  weakness  ;  let  us  not  ascribe  to  him 
what  proceeds  solely  from  our  corruption  :  it  is  in- 
compatible with  his  perfections  to  expose  a  frail  crea- 
ture to  the  force  of  temptation,  and  exhort  him  to 
conquer  it  without  affording  the  aid  requisite  to  ob- 
tain 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 
threw  down  the  walls  of  Jericho  by  the  sound  of 
rams'-horns,  shut  the  mouths  of  lions,  quenched  the 
molenceofthefre,  escaped  the  edge  of  the  swordy 
'Waxing  valiant  injight,  and  turning  to  flight  the  ar- 
mies of  the  aliens.  We  might  perform  all  those 
prodigies,  and  not  obtain  salvation.  Yes,  we  might 
put  to  flight  the  armies  of  the  aliens,  display  invinci- 
ble valour  in  the  warfare,  escape  the  edge  of  the 
sword,  quench  the  violence  of  the  fire,  stop  the 
mouths  of  lions,  overturn  walls,  force  a  passage 
through  the  sea,  and  yet  be  numbered  with  those  to 
whom  Christ  will  say,  /  k7iow  you  not.  And  dost 
thou  fear,  Christian  combatant,  dost  thou  fear  to  at- 
tain salvation  without  those  miraculous  aids  }  The 
requisite  assistance  for  thy  salvation  is  promised. 
The  fountain  is  open  to  the  whole  house  of  Duvidy 
Zech.  xiii.  1.  Seek,  and  ye  shall  find  ;  ask,  and  you 
shall  receive;  knock,  and  it  shall  be  opened.  If 
you-i  being  eviU  know  hoxc  to  give  good  things  unto 
your  children,  how  much  more  shall  your  Father 
which  is  in  heaven,  give  his  Holy  Spirit  to  them 
that  ask  him  ?  If  any  of  you  lack  wisdom  let  him 

ask 


150        On  the  JExainple  of  the  Saints, 

ask  ofGody  that  giveth  to  all  7nen  liberally,  and  up" 
braideth  not. 

O  !  if  we  knew  the  value  of  wisdom  !  If  we  knew 
what  miracles  of  virtue  can  be  wrought  by  a  soul  ac- 
tuated by  the  Holy  Spirit !  If  we  knew  how  to  avail 
ourselves  of  this  promise!  Let  us,  my  dear  brethren, 
avail  ourselves  of  it.  Let  us  ask  of  God  those  aids, 
not  to  flatter  our  indolence  and  vice,  but  to  strength- 
en us  in  all  our  conflicts.  Let  us  say,  Lord,  teach 
my  hands  to  war^  and  my  fingers  to  fight,  Ps.  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  be  scattered,  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,  niy  strength  shall  be  made  perfect  in  thy 
weakness.  Then  shall  all  the  enemies  of  our  salva- 
tion fly,  and  be  confounded  before  us.  Then  shall 
all  the  difficulties,  which  discourage  us  by  the  way, 
disappear.  Then  shall  we  exclaim  in  the  midst  of 
conflicts,  Blessed  be  God,  who  ahvays  causeth  us  to 
triumph  in  Christ.  Amen,  To  him  be  honour 
and  glory  for  ever.     Amen. 


SERMON 


SERMON  VL 


ON  THE  EXAMPLE  OF  THE  SAINTS. 


HEBREWS  xii.   I, 


Whey^efoj^e^  seeing  we  also  are  compassed  about  xvith 
so  great  a  cloud  of  witnesses,  let  us  lay  aside 
every  weight,  and  the  sin  which  doth -so  easily 
beset  us  ;  and  let  us  run  xvith  patience  the  race 
that  is  set  before  us, 

[the  subject  concluded.] 

W  E  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  things  before  your 
view, — distinguished  duties,— excellent  models,— 
and  wise  precautions.  The  distinguished  duties  are 
illustrated  in  the  perseverance  we  pressed  in  our  first 
discourse.  The  excellent  models  are  the  saints  of  the 
highest  order,  and  in  particular  the  cloud  oj  witnes- 
ses xvith  which  xve  are  surrounded.  Of  these,  St. 
Paul  has  made  an  enumeration  and  eulogium  in  the 
chapter  preceding  that,  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 
80  noble  ?  By  what  means  may  we  discharge  duties 


152        On  the  Example  of  the  Saints. 

so  distinguished,  and  form  ourselves  on  models  so 
excellent?  This  shall  be  the  inquiry  in  our  present  dis* 
course.  It  is  by  laying  aside  every  weight,  and  the 
sin  that  doth  so  easily  beset  us,'"fFherefore,  see- 
ing we  also  are  compassed  about  with  so  great  a 
cloud  of  witnesses,  let  us  lay  aside  every  weight, 
/ajid  the  sin  that  doth  so  easily  beset  us,  and  let  its 
run  xvith patience  the  race  that  is  set  before  us. 

Enter,  my  brethren,  on  the  consideration  of  this 
subject  with  that  sacred  diffidence,  with  which  frail 
creatures  should  be  affected  on  contemplating  the  diffi- 
culties with  which  our  course  is  strewed ;  but  enter  with 
all  the  magnanimity  with  which  an  idea  of  the  powerful 
and  promised  aids  should  inspire  the  mind  of  a  Chris- 
tian. Be  impressed  with  this  thought,  and  we  con- 
jure you  to  keep  it  constantly  in  view  during  this 
discourse :  that  there  is  no  way  of  running  the  race 
like  those  illustrious  characters  adduced  as  models, 
but  by  endeavouring  to  equal  them  in  holiness  ;  and 
that  there  is  no  way  of  equalling  them  in  holiness, 
but  by  adopting  the  precautions  of  which  they  avail- 
ed themselves  to  attain  perfection.  Happy  those  of 
you,  my  brethren,  infinitely  more  happy  than  the 
tongue  of  mortals  can  express,  happy  those  whom 
this  consideration  shall  save  from  that  wretched  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  graat  design  of  Chris- 
tianitv,  and  the  ^rand  characteristic  of  a  Christian  ! 
Amen. 

We  shall  now  illustrate  the  expressions  in  our  text 
by  a  few  remarks. 

The  first  is,  that  they  are  figurative.  St.  Paul  re- 
presents our  Christian  vocation  by  the  idea  of  those 
races,  so  ancient  and  celebrated  among  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  zveights  of  flowing  robes^  such  as  were  once, 

and 


On  the  Example  of  the  Saints.        15S 

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  con- 
cerning temporal  things,  and  criminal  purposes,  ex- 
ceedingly 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, 
had  this  double  view.  He  requires  us  not  only  to 
lay  sin  aside,  but  every  weight ;  that  is,  all  those  se- 
cular affairs  unconnected  with  our  profession.  In 
St.  Paul's  view,  these  affairs  are  to  the  Christian 
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  Avish  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  without y  that 
which  comtth  upon  me  daily,  the  care  of  all  the 
churches,  2  Cor.  xi.  28. 

On  the  other  hand,  we  often  deceive  ourselves 
with  regard  to  what  is  called  in  the  world — busi- 
ness !  Take  an  example  of  a  man  born  with  all  the 
uprightness  of  mind  compatible  with  the  loss  of  pri- 
mitive innocence.  While  left  to  the  reflections  of  his 
own  mind  in  early  life,  he  followed  the  dictates  of 
reason,  and  the  sentiments  of  virtue.  His  mind,  un- 
disturbed with  the  anxieties  inseparable  from  the  ma- 
nagement of  a  large  fortune,  applied  almost  wholly  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,  scarce- 
ly ever  eradicated,  have  induced  him  to  push  his  for- 
tune 


154        0?i  the  Example  of  the  Saints. 

tune,  and  distinguish  himself  in  the  world.  He  as- 
pires to  civil  employment.  The  solicitations  to 
which  he  must  descend,  the  intrigues  he  must  ma- 
nage, the  friends  with  whom  he  must  temporize  to 
obtain  it,  suspend  his  first  habits  of  life.  He  accom- 
plishes the  object  of  his  wishes.  The  office,  with 
which  he  is  invested,  requires  application.  Distrac- 
tion becomes  an  indispensable  duty.  The  corrup- 
tion of  his  heart,  but  slightly  extinguished,  rekindles 
by  so  much  dissipation.  After  having  been  some 
time  without  the  study  of  truths,  once  his  favourite 
concern,  he  becomes  habituated  not  to  think  of  themi 
at  all.  He  loses  his  recollection  ofethem.  He  is  ex- 
hausted in  the  professional  duties  he  has  acquired 
with  so  much  solicitude.  He  must  have  a  tempora- 
ry recess  from  business.  The  study  of  truth,  and  the 
practice  of  virtue,  should  now  be  resumed.  B./  he 
must  have  a  little  recreation,  a  little  company,  a  lit- 
tle wine.  Meanwhile  age  approaches,  and  death  is 
far  advanced.  And  when  is  he  to  enter  on  the  work 
of  salvation  ?  Happy  he,  my  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  pursuits  are  weights  which  retard  ex- 
ceedingly the  Christian  in  his  course.  Let  us  lay  aside 
every  weighty  and  the  siii  that  doth  so  easily  beset 
us,  and  let  us  run  zvith  patie?ice  the  race  that  is  set 
before  us.  This  is  St.  Paul's  idea  in  the  words  of 
my  text :  and  it  is  the  first  remark  requisite  for  its  il- 
lustration. 

The  second  turns  upon  the  situation  in  which  the 
Hebrews  were  placed,  to  whom  the  advice  is  given. 
These  Hebrews,  like  ourselves,  Mere  Christians. 
They  were  called,  as  we  are  called,  to  run  the  race 
of  virtue,  without  which  no  man  can  obtain  the  prize 

promised , 


0?i  the  Example  of  the  Saints.        1 55 

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  gn  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  liave  discussed.  Consider 
diligently,  says  he,  adducing,  the  author  andjinish- 
er  of  our  faith,  who  so  nobly  ran  the  career  of  mar- 
tyrdom ;  consider  diligently  him  that  endured  such 
co7itradiction  of  sinnei^s  against  hiniself  lest  ye  be 
weary  and  faint  iji  your  mi/ids.  Ye  have  not  yet  re- 
sisted  unto  blood,  striving  against  sin,  Heb.  xii. 
3,  4.  What  does  he  mean  by  their  not  having  yet 
resisted  unto  blood  ?  Here  is  still  a  reference  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  cir- 
cumstanced, is  very  evasive.  What  excuses  will  it 
not  make  rather  than  acquiesce  in  the  proposition  ! 
Must  /die  for  religion?  Must  /  be  stretched  on  the 
rack?  Must  /be  hung  in  chains  on  a  gibbet?  Must 
/mount  a  pile  of  faggots?  St.  Paul  has  therefore 
doubled  the  idea  in  my  text.  He  was  desirous  to 
strengthen  the  Hebrews  with  a  twofold  class  of  ar- 
guments: 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  illustration  of  the 
text. 

The  third  turns  on  the  progress  the  Hebrews  had 
already  made  in  the  Christian  religion.  The  nature 
of  this  progress  determines  farther  the  very  character 

of 


156        On  the  Example  of  the  Saints. 

of  the  advice  required,  and  the  precise  meaning  of 
those  expressions,  Laying  aside  every  weight,  and 
the  sin  that  doth  so  easily  beset  us.  We  never  give 
to  a  man,  who  has  already  made  a  proficiency  in  an 
art  or  science,  the  instructions  we  would  give  to  a 
pupil.  We  never  warn  a  mariner,  who  has  traversed 
the  seas  for  many  years,  not  to  strike  against  a  rock 
which  lifts  its  summit  to  the  clouds,  and  is  perceived 
by  all  who  have  eyes.  We  never  caution  a  soldier, 
blanched  in  the  service,  not  to  be  surprised  by  the 
manoeuvres  of  an  enemy,  w  hich  might  deceive  those 
who  are  entering  on  the  first  campaign.  There  wer6 
men  among  the  Hebrews  to  whom  the  apostle  wrote, 
who,  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  unable 
to  digest  strong  meat,  Heb.  v.  12.  But  we  ought 
not  to  conceive  the  same  idea  of  all  the  Hebrews. 
The  progress  many  of  them  had  made  in  religion, 
superseded,  with  regard  to  them,  the  instructions  we 
might  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 
endured  a  great  fight  of  ajflictions  ;'—i\\o^e  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  worlds  by  affliction^  and  by  be- 
coming a  gazing-stock ; — those  Hebrews,  who  had 
taken  joyfully  tlie  spoiling  of  their  goods  ^  Heb.  xi. 
33,  34  ; — I  cannot  think  that  they  had  need  of  pre- 
cautions against  the  gross  temptations,  by  which  Sa- 
tan seduces  those  who  have  only  an  external  acquaint- 
ance with  Christianity.  The  principal  design  of  the 
apostle  in  the  words  of  my  text,  is,  to  fortify  them 
against  those  subtle  snares,  and  plausible  pretences, 
which  sometimes  induced  Christians  to  relapse,  who 

seemed 


0?i  the  Example  of  the  Saints.       157 

seemed  the  most  established.  These  are  the  kind  of 
snares,  these  are  the  kind  of  sophisms  the  apostle  ap- 
parently had  in  view,  when  he  speaks  oiwdghtSy  and 
the  sin  that  doth  so  easily  beset,  us. 

Thanks  be  to  God,  my  dear  brethren,  that  though 
we  are  right,  on  the  one  hand,  in  saying  of  some 
among  you,  that  they  have  need  to  be  taught  again 
the  first  principles  of  the  doctrine  of  Christ ;  and 
arc  become  such  as  have  need  of  milk ^  and  not  of 
strong  meat^  Heb.  v.  12. — Thanks  be  to  God  that 
you  afford  us,   on  the  other  hand,  the  consolation 
granted  to  our  apostle,  of  seeing  among  you,  culti- 
vated minds,  geniuses  conversant   with  the  sublime 
mysteries  of  Christianity,  and  with  the  severest  max- 
ims 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 
siiould  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  otsu[)ersti- 
tion;  when  they  enjoy,  in  consequence  of  their  apostacy, 
not  only  their  own  property,  but  the  property  of  those 
ivho  have  gone  with  Jesus  Christ  zvithout  the  camp^ 
hearing  his  reproach?  What!  in  a  church  like  this, 
would  it  be  requisite  to  preach,  that  men  are  unwor- 
thy of  the  Christian  name,  who  in  the  time  of  eccle- 
siastical repose,  deliberately  live  in  habits  of  fornica- 
tion or  adultery ;  who  in  the  face  of  heaven  and  earth 
entice  their  neighbour's  wife,  who  wallow  iu  wicked- 
ness, who  are  ever  disposed  either  to  give  or  to  re- 
ceive the  wages  of  unrighteousness  f  Oh !  aiy  very 

ucar 


Ip8       On  the  Ec^ample  of  the  Saints. 

dear  brethren,  these  are  not  plausible  pretences ;  these 
are  not  subtle  snares  ;  they  are  the  sensible  sophisius, 
the  broad  snares  whicii  deceive  those  only  who  are 
resolved  to  be  deceived.  There  are,  however  subtle 
snares,  which  deceive  the  most  established  Christians. 
To  these  the  apostle  has  immediate  reference  when 
he  exhorts  us  to  lai/  aside  every  weight,  and  the  sin 
that  doth  so  easily  beset  us.  On  this  shall  turn 
chiefly  the  explication  we  shall  give  of  the  terms. 
What  are  those  peculiar  kinds  of  temptations  ?  What 
are  the  precautions  we  must  take  to  resist  them  r — 
These  are  the  two  leading  subjects  of  this  discourse ; 
to  these  subjects  I  will  venture  to  solicit  the  continu- 
ation of  the  attention  with  ^vbich  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  difficult 
task,  to  reconcile  the  magni6cence  of  those  promises 
with  the  deluge  of  calamities  which  have  inundated  it 
in  periods  of  persecution.     What  is  this  church,  ac- 
cording  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  an  end, 
which  should  realize  this  prediction ;  Lift  up  your 
eyes  to  the  heavens^  and  look  upon  the  earth  beneath: 
for  the  heavens  shall  vanish  away  like  snioke^  and 
the  earth  shall  wax  old  like  a  garment ;  hut  my  sal- 
*cation  shall  he  for  ever,  aud  my  righteousness  shall 
not.  be  abolishedy  Isa.  li.  6.     It  is  a  society,  to  whom 
kings  should  be  nursing  fathers,  and  queens  nursing 
mother?^,  Isa.  xlix.  23.     It  is  a  society,  whose  pros- 
perity made  the  propliets  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  hath  made  bare  his 

holy 


On  the  Example  of  the  Saints,       159 

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  h  a  society 
built  upon  the  rock,  and  of  which  Jesus  Christ  hath 
said,  the  gates  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  hell  prevail  against  the  church,  when  her 
enemies  exile  her  pastors,  scatter  her  Hock,  suppress 
her  worship,  and  burn  her  sanctuaries  ?  Do  all  na* 
tions  see  the  salvation  of  God,  the  arm  of  the  Lord 
made  bare,  to  effectuate  distinguished  events  in  be- 
half of  this  society;  when  they  are  given  up  to  the  fury 
of  their  tyrants ;  when  Pilate  and  Herod  are  confe- 
derated to  destroy  them ;  w  hen  they  obtain  over  them 
daily  new  victories  ?  Do  the  waste  places  of  Jerusa- 
lem sing,  when  the  ways  of  Zion  mourn,  xvhen  her 
priests  sigh,  and  when  her  virgins  are  afflicted? 
Does  her  salvation  remain  for  ever,  when  the  church 
has  scarcely  breathed  in  one  place,  before  she  is  agi- 
tated in  another ;  when  she  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.  16.  Are  kings  nurs- 
ing fathers  to  the  church,  and  queens  nursing  moth  -, 
when  they  snatch  the  children  from  her  breasts ;  whQu 
they  populate  the  deserts  with  fugitives ;  and  cause 
the  dead  bodies  of  her  witnesses  to  lie  in  the  streets 
of  the  great  city,  which  is  called  Sodom  and  Egypt? 
Rev.  xi.  8. 

It  is  against  this  first  device  of  satan,  St.  Paul 
would  fortity  the  Hebrews  in  the  words  of  my  text. 
Hear  his  admonitions  and  instructions  ;  ye  have  for- 
got ten  the  exhortation  xvhich  speaketh  unto  you  as 
unto  children  ;  my  son,  despise  not  thou  the  chas- 
tening  of  the  Lord,  nor  faint  when  thou  art  re- 

huked 


l60       On  the  Example  of  the  Saijits. 

buked  of  him.  For  xvhom  the  Lord  loveth  he  chas- 
teneth,  and  scourgefh  every  son  tvhom  he  receiveth. 
Jf  ye  endure  chastening^  God  dealeth  mth  you  as 
xvith  sons  ;  for  what  son  is  he,  whom  the  Father  chas- 
teneth  not  f  But  if  ye  be  without  chastisement, 
whereof  all  are  partakers^  then  are  ye  bastards  and 
not  sonSy  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  mem-^ 
bers.  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  they  seem  astonished,  and  are 
bold  enough  to  complain  of  their  duration,  whether 
they  have  profited  by  these  afflictions  ?  God,  in  chas-^ 
tising  his  church,  is  desirous  of  correcting  the  abuse 
you  have  made  of  prosperity.  Have  you  profited  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  chastisement?  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  pro- 
fited by  this  chastisement  ?  Called  to  choose  between 
riches  and  salvation,  have  you  ever  preferred  the  sal- 
vation of  your  souls,  to  exterior  happiness  ? 

2.  In  the  time  of  tribulation,  the  devil   strongly 
prompts  us  to  presumption.     Here  the  commands  of 
Jesus  Christ  are  explicit,  When  they  persecute  you 
in  one  city  y  fee  to  another^  Matt,  x.  23.     The  deci- 
sion 


On  the  Example  of  the  Saints.       l6l 

sion  of  wisdom  is  extremely  positive ;  they  who  love 
the  danger y  shall  perish  by  it,  Matt.  xxiv.  2.  Ex- 
perience is  a  convincing  test.  St.  Peter  presumed  to 
go  into  the  court  of  Caiaphas,  under  a  pretence  of 
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  respects? 
We  have  proved,  that  we  must  either  leave  the  places 
in  which  the  truth  is  persecuted,  or  calmly  submit  to 
martyrdom.  We  have  made  it  appear  that  no  man 
can  assure  himself  of  constancy  to  sufter  martyrdom, 
unsupported  by  the  extraordinary  aids  of  the  Holy 
Spirit.  We  have  demonstrated,  that  it  is  presump- 
tion to  promise  themselves  those  aids,  while  they  ne- 
glect the  means  offered  by  Providence  to  avoid  the 
danger.  They  do  violence  to  reason.  They  resist 
demonstration.  They  presume  on  their  own  strength. 
They  rely  wholly  on  supernatural  power.  Tijey  pro* 
mise  themselves  a  chimerical  conquest.  Hence  those 
frequent  abnegations.  Hence  those  awful  falls. 
Hence  those  scandalous  apostacies.  1  have  therefore 
done  wrong  in  placing  the  temptations  of  presumption 
among  those  subtle  snares,  those  plausible  pretences, 
which  impose  on  the  most  established  Christians.  I 
am  mistaken  ;  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  the  cross  ? 

3.'  Those,  whom  satan  cannot  destroy  by  pre- 
sumption, he  endeavours,  and  it  is  a  third  snare  with 

Vox.  VIi:  M  which 


l62        On  the  E^^ample  of  the  Saints. 

which  he  assails  the  church  in  tribulation ;  he  endea- 
vours, I  say,  to  destroy  by  discouragement.  *^  I  am 
weak,"  says  a  man  who  discourages  himself  by  temp- 
tations of  this  nature  ;  "  lam  weak:  I  shall  not  have 
constancy  to  sustain  the  miseries  inseparably  atten* 
dant  on  those  who  devote  themselves  to  voluntary 
exile,  by  going  into  places  where  the  truth  is  profiess- 
6d  ;  nor  fortitude  to  endure  the  tortures  inflicted  on 
those  who  avow  it  in  places  where  it  is  persecuted, 
I  am  weak ;  I  have  not  courage  to  lead  a  languishing 
life  in  unknown  nations,  to  beg  my  bread  with  my 
children,  and  to  he^r  my  })overty  sometimes  reproach- 
ed by  those  to  whom  the  cause  for  which  I  suffer 
ought  to  render  it  venerable.  I  am  weak  :  I  shall 
never  have  constancy  to  endure  the  stink  of  dungeons, 
the  weight  of  the  oar,  and  all  the  terrific  apparatus  of 
martyrdom." 

You  say,  I  am  weak !  say  rather  I  am  wicked,  and 
pronounce  upon  yourselves  beforehand  the  sentence 
which  the  gospel  has  pronounced  against  persons  of 
this  description.  You  are  weak  !  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  weak, 
then  r am  stro72g,  2  Cor.  vii.  10.  You  are  weak! 
But  is  it  not  said  to  the  weak,  God  is  faithful  ^  zvho 
win  not  suffer  you  to  be  tempted  above  that  ye  are 
able,  but  will  with  the  temptation  also  ?nake  a  way 
to  escape,  that  ye  may  be  able  to  bear  it,  1  Cor.  x. 
13.  You  are  weak  !  But  is  it  not  the  weak  to  whom 
God  has  realised  the  truth  of  his  magnificent  pro- 
mises? I  will  not  refer  you  to  those  marvellous  ages, 
when  men,  women,  and  children  sustained  the  most 
terrific  tortures  with  a  courage  more  than  human.  I 
will  not  adduce  here  the  example  of  those  saints, 
enumerated  in  the  chapter  preceding  my  text ;  of 
saints  who  were  stoned,  who  were  killed  with  the 
sword,  who  were  tortured,  who  were  fettered,  and 

who 


On  the  Example  of  the  Saints,       105 

who  displayed  more  constancy  in  suffering,  than  their 
persecutors  and  hangmen,  in  tlie  infliction  of  tor- 
ments. But  go  to  those  myriads  of  exiles,  who  have 
inundated  England,  Germany,  and  these  provinces, 
all  of  whom  are  protestant  nations  ;  those  myriads  of 
exiles,  xvho  have  gone  to  Jesus  Christ  without  the 
camp,  bearing  his  reproach ;  destitute  of  every 
earthly  comfort,  but  delighted  to  have  gotten  their 
souls  for  a  prey ;  were  not  they  by  nature  weak  as 
you  ?  And,  with  the  assistance  of  grace,  may  not  you 
become  strong  as  they  ?  But  those  fathers,  but  those 
mothers,  who  have  torn  themselves  away  from  their 
children,  and  the  separation  of  whom  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  Lord  zvill 
provide,  my  children;  in  the  mountain  of  the  Lord 
it  shall  be  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  become  as 
strong  as  they  ?  You  are  weak  ?  But  those  slaves  who 
have  now  been  thirty  years  on  board  the  G allies ; 
those  Rois^  those  Broussons,  those  Alarolles^  and 
such  a  multitude  of  our  martyrs,  v.ho  have  sealed 
the  evangelical  doctrine  with  their  blood,  who  have 
ascended  the  scaffold,  not  only  with  resignation,  but 
with  joy,  with  transport,  with  songs  of  triumph,  ex- 
claiming, amid  their  sufferings,  /  can  do  all  thitigs 
through  Christ  ivhich  strengtheneth  me,  Phil.  i.  13. 
Thanks  be  unto  God,  zvhich  always  causeth  us  to 
triumph  in  Christ,  2  Cor.  ii.  14.  Blessed  be  the 
Lord,  who  t cachet h  my  hands  to  war,  and  fny  fin-* 
gers  to  fight,  Psalm  cxliv,  1.  Were  not  those  ve-? 
nerable  men  naturally  weak  as  you?  An$|  with  the 
help  of  God,  amy  not  you  become  strong  as  they  } 

M2  Are 


l54       0?i  the  Example  of  the  Saints, 


Are  you  weak !  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  likely 
to  entangle  those  who  are  defective  in  precautions  of 
defence.  But  the  enemy  of  our  salvation  sometimes 
borrows  weapons  from  conscience,  in  order  to  give  it 
iriortal  wounds.  The  advice  we  give  to  the  perse- 
cuted, is  that  of  Jesus  Christ;  If  any  man  will  come 
after  me^  lei  him  take  up  his  cross,  andfollozv  me. 
Matt.  xvi.  24.  Come  out  of  Babi/lo?!,  my  people^ 
that  ye  be  not  partakers  of  her  sins,  and  that  ye  re- 
ceive not  of  her  plagues.  Rev.  xviii.  4.  To  this 
duty,  they  oppose  other  duties ;  and  family  duties  in 
particular.  What  would  become  of  my  father,  should 
I  leave  him  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  guided  by  my  advice?  What  would  become 
of  these,  if,  neglecting  their  happiness,  I  should  sole- 
ly seek  my  own  ?  They  allege  the  duties  of  zeal. 
What  would  become  of  religion  in  this  place,  in  which 
it  was  once  so  flourishing,  if  all  those  who  know  the 
truth  should  obey  the  command,  Come  out  of  Ba- 
bylon. 

Let  us,  my  brethren,  unmask  this  snare  of  the  de- 
vil. He  places  these  last  duties  before  jour  eyes,  in 
order  that  you  may  neglect  the  first,  without  which 
all  others  are  detestable  in  the  sight  of  God  our  sove- 
reign Judge ;  who,  whenever  he  places  us  in  a  situa- 
tion in  which  we  cannot  practise  a  virtue  without 
committing  a  crime,  prohibits  that  virtue.  God  as- 
sumes 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 


On  the  Examplt  of  the  Saints.       165 

that  prince,  under  a  pretence  of  obedience  to  a  pre- 
cept, had  violated  an  explicit  prohibition.  Hath  th^ 
Lord  as  great  delight  in  burnt -offerings  and  sacri- 
JiceSy  as  in  obeying  the  "voice  of  the  Lord?  Behold^ 
to  obey  is  better  than  sacrifice,  and  to  hearken  than 
the  J  at  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 
mis  which  so  easily  beset  us  ;) — is  it  public  worship 
which  constitutes  the  essence  of  religion  ?  Does  not 
true  devotion  wholly  consist  in  worshipping  in  Spirit, 
and  in  truth  ?  May  we  not  retain  rehgion  secretly  in 
our  heart,  though  we  apparently  suspend  the  exterior 
service.  And  though  external  worship  be  required, 
must  it  always  be  presented  in  the  presence  of  a  nnul- 
titude  ?  May  not  private  devotion  be  a  substitute  for 
public  worship  ?  And  may  we  not  oflfer  to  God  iu 
the  closet,  the  devotion  which  the  calamity  of  the 
time  does  not  allow  us  to  offer  in  temples  consecrat- 
ed to  his  glory,  and  perform  in  our  families  the  offices 
of  piety  which  tyrants  prevent  our  performing  in  nu- 
in^rous  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  Christ  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  mc.^  who  hears  me?  who  suspects  me?  Devo- 
tions 


166        On  the  Example  of  the  Saints, 

tions  in  which  they  are  afraid  of  false  brethren,  afraid 
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;  this  w^orship  in  spirit  and  in 
truth.  What !  this  gross  ignorance  a  necessary  con- 
sequence of  privation  of  the  ministry,  those  absurd 
notions  of  our  mysteries,  those  vague  ideas  of  moral- 
ity ;  is  this  the  inward  religion,  is  this  the  worship  in 
spirit  and  in  truth  ?  What !  this  abhorrence  they 
entertain  of  the  communion  of  the  persecutor,  who 
they  know  scarcely  posses  the  first  principles  of  the 
persecuted  ?  Is  this  the  inward  religion,  is  this  the 
worship  in  spirit  and  in  truth  f  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  religion,  is  this  the  zvorship  in  spirit 
and  in  truth  9  What !  this  tranquillity  with  which 
they  enjoy  not  only  the  riches  they  have  preserved  at 
the  ex  pence  of  their  soul;  but  the  riches  of  those 
who  have  sacrificed  the  whole  of  their  property  for 
the  sake  of  the  gospel?  Is  this  the  inward  religion,  is 
this  the  ivorship  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  re- 
nouncing the  doctrines  there  professed  ?  Is  this  the 
inward  religion,  is  tliis  the  worship  in  spiynt  and  ifi 
ti^uth?  What!  those  marriages  they  contract,  in 
which  it  is  stipulated,  in  case  of  issue,  they  shall  be 
baptized  by  tlie  ministers  of  error,  and  educated  in 
their  religion?  Is  this  the  inward  religion,  is  this  the 
worship  in  spirit  and  in  truth  ? 

6.  I  will  add  but  one  illusion  more,  and  that  is  the 
illusion  of  security.     If  we  offend,  say  the  persons 
we  attack ; — if  we  oiFend  in  submitting  to  the  pres- 
sure 


On  the  Eocample  of  the  Saints,       167 

2i:re  of  the  times,  we  do  it  through  weakness,  and 
w<v»<nrts  is  an  object  of  divine  clemency.  It  is  not 
p^>  it)le.  thnt  a  merciful  God,  a  God  who  knows 
Xihrr,-of  wt  are  made,  a  God  who  has  formed  us 
with  t'iie  attachment  we  have  for  our  property,  our  re- 
latives, and  our  lives;  it  is  not  possible,  that  this  God 
should  condemn  us  to  eternal  misery,  because  we 
have  not  had  the  fortitude  to  sacrifice  the  whole.  A 
doable  shield,  my  brethren,  shall  cover  you  against 
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  an  arbitrator  of 
the  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  xvill  deny  those 
before  his  Father^  who  deny  him  before  men,  Matt. 
X.  33.  He  declares,  that  he  who  loveth  father  or 
mother  more  than  him^,  is  not  worthy  of  him,  Matt. 
X.  37.  He  declares,  that  they  who  receive  the  mark 
of  the  beast,  or  worship  his  image,  shall  be  cast 
alive  into  the  lake  of  fire,  burfiing  with  br^imstone. 
Rev.  xix.  20.  He  declares,  that  he  will  class  in  the 
great  day,  the  fearful ;  that  is,  those  who  have  not 
had  courage  to  confess  their  religion,  with  the  imbe- 
lieviiig,  with  the  abominable,  with  the  murderers, 
with  the  xvhoremongers,  with  the  sorcerers,  with  the 
idolaters,  with  the  liars.  He  declares,  that  the 
fearful,  shall,  in  common  with  the  others,  be  cast 
into  the  lake  ivhich  bur  net  h  withfre  and  brimstone  y 
which  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  crime  itself,  accounted  a  mere  infirmity. 
Four  characters  contribute  to  the  atrocity  of  a  crime. 

1.  When 


l68       On  the  Example  of  the  Saints, 

1.  When  it  is  not  committed  in  a  moment  of  sur* 
prize,  and  when  we  are  taken  unawares.  2.  When 
we  persist  in  it  not  only  for  a  few  h(>urs,  or  days ;  but 
live  in  it  tor  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  among  the  infirmities  of  nature.  But  1  have 
pot  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. 

11.  Were  it  possible  for  the  discoursies  introduced 
into  this  pulpit  to  be  finished  pieces,  in  which  we 
were  allowed  to  exhaust  the  subjects  ;  were  you  ca- 
pable of  paying  the  same  attention  to  exercises,  which 
turn  on  spiritual  subjects,  you  bestow  on  business  or 
pleasure,  I  w  ould  present  you  with  a  new  scheme  of 
arguments  ;  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  oi  4  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.  1  shall  proceed  to  give  a 
portrait  of  the  life,  common  to  persons  who  attain 
tlie  utmost  age  God  has  assigned  to  man.  I  shall 
conduct  him  from  infancy  to  the  close  of  life,  tracing 
to  you,  in  each  period  it  is  presumed  he  shall  pasSj 
the  various  temptations  which  assail  him ;  and  by 
which  it  is  impossible  he  should  fall,  if  he  keep  in 
view  the  apostle's  exhortation,    Let  us  lay  aside 

every 


Ofi  the  Example  of  the  Saints.        I69 

every  weight,  and  the  sin  xvhich  doth  so  easily  besef 
us:  Let  every  one  who  hears  this  sermon,  with  a 
view  to  profit,  carefully  apply  to  himself  those  traits, 
which  have  the  nearest  resemblance  to  his  staVe. 
Hence,  I  would  presume,  every  one  of  you  to  be  the 
man,  who  shall  attain  the  age  of  eighty  years ; 
these  are  the  temptations  he  will  find  in  his 
course. 

1.  Scarcely  will  you  be  liberated  from  the  arms  of 
the  nurse,  when  you  will  fall  under  the  care  of  weak 
and   indulgent  people ;  who  will,  through  a  cruel 
complaisance,  take  as  much  pains  to  cherish  the  cors- 
rupt  propensities  of  nature,  as  they  ought  to  take  for 
their  suhjjjgation.     At  this  early  period   they  will 
sow,  in  your  heart,  awful  seeds,  which  will  produce 
an  increase  of  thirty,  sixty,  or  a  hundred  fold.    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  all  your  application  will  scarcely 
heal,  when  you  sh^ll  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  by  youth?  Fresh  snares, 
new  temptations,  occur.  On  the  commencement  of 
reflection,  you  w  ill  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  will  find  princi- 
ples of  anger,  principles  of  impurity,  or  principles  of 
indolence  If  you  are  not  aware  of  this  class  of  temp* 
tations,  you  will  readily  suflfer  yourselves  to  be  car- 
ried 


170       On  the  Example  of  the  Saints, 

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  vir- 
tue ;  and  to  be  captivated  by  maxims,  which  too  much 
predominate  in  the  world  ;  and  which  you  will  daily 
hear  from  the  mouths  of  your  companions  in  dissipa- 
tion.    These  maxims  are,  that  youth  is  the  age  of 
pleasure ;  that  it  is  unbecoming  a  young  man  to  be 
grave,  serious,  devout,  and  scrupulous  ;  that  now  we 
ought  to  excuse  not  only  games,  pleasure,  and  the 
theatres,  but  even  debauchery,  d  runkenness,  lux  ury,  and 
profaneness ;  that  swearing  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  single  instance.     Ah !  think,  my 
son,  that  you  may  never  survive  those  years  you  de- 
vote to  the  world  :  think  that  the  #mall-pox,  a  fever, 
a  single  quarrel,  or  one  act  of  debauchery,  may  snatch 
away  your  life.     Think,  though  you  should  run  your 
course,  you  will  never  have  such  flexible  organs,  so  re- 
tentive a  memory,  so  ready  a  conception,  as  you  have 
to-day ;  and  consequently,  you  will  never  have  such 
a  facility  for  forming  habits  of  holiness.     Think  how 
you  will  one  day  lament  to  have  lost  so  precious  an 
opportunity.     Consecrate  your  early  life  to  duty,  dis- 
pose your  heart,  at  this  period,  to  ensure  salvation. 
Remember  now  thy  Creator  in  the  d^ri/6'  of  thy  youth, 
7vhile  the  evil  days  come  not^  nor  the  years  draxo 
nigh^  in  which  thou  shalt  say,  I  have  no  pleasure  in 
the7n.  Eccles  xii.  1. 

3.  After  having  considered  the  period  of  youth,  we 
proceed  to  maturer  age.  A  new  stage,  fresh  snares, 
more  temptations.  What  profession  can  you  choose, 
which  the  spirit  of  the  world  has  not  infected  with  its 

venom ; 


On  the  Example  of  the  SaiJits,       171 

Tenom  ;  and  which  has  not,  so  to  speak,  its  peculiar 
morality? 

Tbe  peculiar  morality  of  a  soldiej\  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  of 
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  his  life ;  to  sell  his  person  for  the  most  ana- 
bitious  designs,  the  most  iniquitous  conquests,  and 
sanguinary  enterprizes  ot  sovereigns. 

The  peculiar  morality  of  the  statesman  and  magis* 
trate,  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  which 
he  is  elevated,  to  afford  examples  of  virtue  :  but  it  is 
a  profession  in  which  he  thinks  himself  entitled  to 
become  inaccessible  to  the  injured,  to  weary  them  out 
with  mortifying  reserves,  with  insupportable  delays, 
and  to  dispense  with  labour  and  application,  aban- 
doning himself  to  dissipation  and  vice. 

The  peculiar  morality  of  the  lazoyer,  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  efforts  to  the 
celebrity  he  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 


173       On  the  Example  of  the  Saints. 

authorized  to  indulge  those  very  vices,  he  ought  ia 
particular  to  avoid. 

The  peculiar  morality  of  the  minister,  Wh^^t  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  hou-r 
ses  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  vvhich  he  may  acquire  ce* 
lebrity  for  learning  and  eloquence,  but  to  those  which 
may  render  him  most  useful  ?  Is  it  not  to  determine 
on  the  choice  of  a  text,  not  by  the  caprice  of  the 
people,  which  on  this  point  is  often  weak,  and  most- 
ly partial,  but  by  the  immediate  wants  ,of  the  flock  ? 
Is  it  not  to  pay  the  sa,me  attention  to  a  poor  man's 
dying  child,  stretched  on  a  couch  of  grass,  and  un- 
known to  the  rest  of  the  world,  as  to  his,  who  pos- 
sesses a  distinguished  name,  who  abounds  in  wealth, 
who  provides  the  most  splendid  coffin  and  magnifi- 
cent funeral  ?  Is  it  not  to  crj/  aloud,  to  lift  up  his 
voice  like  a  trumpet,  to  shew  the  people  their  trans- 
gressions,  and  the  house  of  Jacob  their  sins ;  to 
know  no  man  after  thefesh  ;  and  when  he  ascends 
this  pulpit,  to  reprove  vice  with  firmness,  however 
exalted  may  be  the  situation  of  the  offender  ?  But 
what  is  the  morality  of  a  pastor  ?  Enter  not  into 
judgment  with  thy  ser*im7its,  O  Lord  ;  for  we  can-* 
not  ansxver  thee  one  of  a  thousand.  Caution  your- 
selves against  this  class  of  temptations.  The  world 
is  neither  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  max- 
ims of  men,  which  you  should  follow, 

4.  Having  reviewed  human  life  in  infancy,  youth, 
and  manhood,  I  proceed  to  consider  it  m  old  age  ;  in 
that  old  age  which  seems  so  distant,  but  which  is,  in 
fact,  within  a  few  years  j  in  that  old  age  which  seems, 

in 


On  the  Ectample  of  the  Saints.        ifS 

in  some  sort,  at  the  distance  of  eternity,  but  whidh 
advances  with  astonishing  rapidity.  A  new  stage^ 
fresh  snares,  more  temptations  occur :  infirmities, 
troubles,  and  cares,  arrive  with  age.  The  less  ther« 
remains  on  earth  to  defend,  the  more  men  are  resolV-* 
ed  not  to  let  it  go.  The  love  of  life  having  predomi- 
nated for  fifty  or  sixty  years,  sometimes  unites  and 
attaches  itself,  so  to  speak,  yet  more  closely  to  the 
short  period,  which  they  think  is  still  promised.  It 
is  so  rooted  and  entrenched  in  the  heart,  as  to  be  im- 
moveable by  all  our  sermons  on  eternity.  They  Idok 
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' bf  death  they 
put  away  with  the  greater  care,  as  it  approaches 
nearer,  it  being  impossible  to  avoid  the  idea,  without 
these  eiForts  to  remove  it.  They  call  to  their  aid 
amusements,  which  would  scarcely  be  excusable  iti 
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  dass  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  treinbling  hands, 
weakened  with  the  weight  of  years,  be  raised  to  hea- 
ven :  let  that  voice,  scarcely  capable  of  articulating 
accents,  be  addressed  to  God :  entreat  him,  who  suc- 
coured 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 

into 


174        On  the  Example  of  the  Saints. 

into  a  detail  of  those  which  occur  in  every  situatioa 
of  life?  We  find,  in  every  age,  the  temptations  of  ad- 
versity, the  temptations  of  prosperity,  the  temptations 
of  health,  the  temptations  of  sickness,  the  temptations 
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  complaint? 
How  to  fill  the  middle  rank  of  fortune,  without  the 
disgust  naturally  consequent  on  a  station,  which  has 
nothing  emulous  and  animating ;  which  can  be  en- 
dured by  those  only,   who  discover  the  evils  from 
which  they  are  sheltered,  and  the  dangers  from  which 
they  are  freed  ?  How  to  enjoy  health  without  indulg- 
ing in  the  dissipations  of  life,  without  immersion  into 
its  cares,  or  indulging  in  its  pleasures  ?    How  to  be 
sick,  without  admitting  complaint  against  that  gra- 
cious Providence,  which  distributes  both  good  and 
evil  ?  How  to  be  in  solitude,  without  being  captivated 
with  reveries  and  corrupt  propensities?  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, 
without  indulging  that  anxiety,  which  is  less  exercised 
in  the  world  lor  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  incense  with  what  we  have 
received  of  others  ?  Every  where  snares,  every  where 
dangers,  beset  us. 

From  the  truths  we  have  delivered,  there  necessa- 
rily arises  an  objection,  bj  which  you  are  struck,  and 
many  of  you  already  discouraged.  What!  are  ^'e 
always  to  be  thinking  about  religion,  being  in  coi:- 
stant  danger  of  losing  it,  should  we  suffer  it  to  escape 
our  minds?  What!  must  we  alvvays  watch,  always 
pray, always  fight?  Yes,  my  brethren,  always,  at  all 

times. 


On  the  Example  of  the  Saints.       175 

times.  On  seeing  the  temptations  of  youth,  you 
shoakl  guard  against  tho3e  of  riper  age.  On  seeing 
the  temptations  of  solitude,  you  should  guard  against 
those  of  company.  On  seeing  the  temptations  of 
adversity,  3'ou  should  guard  against  those  of  prospe- 
rity. On  seeingthe  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  fight- 
ing, 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  the  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  eternity. 
Perhaps  God  will  grant  you  a  day,  or  a  year  for  re- 
pentance; but  perhaps  he  will  not.  ,  Perhaps  you 
may  repent ;  but  perhaps  you  may  not.  Perhaps 
you  may  be  saved,  but  perhaps  not.  Perhaps  hell — 
perhaps  heaven.  What  repose  can  you  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 
having  brought  this  intrigue  to  an  issue :  but  perhaps 
also  during  the  course  of  the  crime,  he  will  pronounce 
the  sentence  it  deserves.  What  repose  can  you  en- 
joy in  the  night  preceding  a  day  destined  to  a  compli- 
cation of  crimes,  saying  to  yourself,  perhaps  I  shall 
see  the  day  devoted  to  so  dreadful  a  purpose :  but 
perhaps  this  very  night  iny  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  death,  to  make  restitution  for  so  many 
frauds,  so  many  extortions,  so  many  dissipations? 
What  satisfaction  can  you  take^  saying  to  yourself, 

perhaps 


176       On  the  Example  of  the  Saints. 

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  eternity  which 
follows,  when  you  start  ttie  objection,  What !  always 
pray,  always  fight,  always  watch  ?  This  life,  the  whole 
of  which  we  exhort  you  to  devote  to  your  salvation  ; 
this  life,  of  which  you  say,  always — always;  this  is 
the  life,  on  the  shortness  of  which  you  make  so  many 
exaggerated  declamations  :  I  mistake,  the  shortness 
of  which  can  scarcely  be  exaggerated.  This  life,  of 
which  you  say,  when  we  exhort  you  to  devote  it  en- 
tirely to  your  salvation  ;  this  life  of  which  you  say, 
What !  always — always ;  this  life,  which  is  but  a  va- 
pour dissipated  in  the  air :  this  life,  which  passes  with 
the  swiftness  of  a  weaver's  shuttle  :  this  life,  which 
like  a  flower  blooms  in  the  morning,  and  withers  at 
night :  this  life,  which  like  a  dream  amuses  the  fancy 
for  a  night,  and  of  which  not  a  vestige  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  lieaps  of  years,  of  ages,  of  millions  and 
oceans  of  ages,  of  which  language  the  most  expres-; 
sive,  images  the  most  sublime,  geniuses  the  most  acute, 
orators  the  most  eloquent,  I  had  almost  said,  the  most 
audacious,  can  give  j^ou  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  immortality  !  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  ?  Christians,  who  are  already  arrived  at  thirty, 
others  at  forty,  others  at  fifty,  and  another  already  at 

fourscore 


Oil  the  Ej:ample  of  the  Saints.        177 

fourscore  years.  My  dear  brethren,  some  of  you 
mu3t  die  in  thirty,  some  of  you  in  twenty,  some  of  you 
in  ten  years,  and  some  in  a  single  day.  My  dear  bre- 
thren, 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  deviate. 
Let  us  enter  on  the  race  ot  salvation,  if  we  have  had 
the  presumption  to  defer  our  entrance  into  it  to  the 
present  period.  Let  us  run  with  patience  the  race, 
if  we  have  aheady  made  a  progress ;  and  let  the 
thought,  the  attracting,  ravishing  thougiit  of  the  prize, 
wliich  terminates  the  race,  dispel,  from  our  mind, 
every  idea  of  tiie  difficulties  which  obstruct  the  way. 
Amen  !  May  God  give  us  grace  so  to  do.  To  whom 
be  honour  and  glory,  dominion,  and  magnificence, 
now  and  for  ever.     Amen. 


SERMON 


Vol.  VIL  N 


SERMON  VII. 


SAINT  PJUrS  DISCOURSE  BEFORE  FELIX 
AND  DRUSILLA. 


ACTS  xxiv.  24,  25 


And  after  certain  days,  when  Felix  came  with  his 
wife  Drusilla,  which  was  a  Jewess,  he  sent  for 
Pauly  arid  heard  him  concerning  the  faith  in 
Christ.  A?id  as  he  reasoned  of  righteousness^ 
temperaiice,  and  a  judgment  to  come,  FcVlv  trem- 
bled, and  answered:  Go  thy  xvay  for  this  time ; 
when  I  have  a  convenient  season,  I  will  call  for 
thee, 

JM.  Y  brethren,  though  the  kindgom  of  the  righteous 
be  not  of  this  world,  they  present,  however,  amid  their 
meanness,  marks  of  dignity  and  power.  They  re- 
semble Jesus  Christ.  He  humbled  himself  so  far  as 
to  take  the  form  of  a  servant,  but  frequently  exercis- 
ed the  rights  of  a  sovereign.  From  the  abyss  of  hu- 
miliation 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, 

N  2  Their 


180    Discourse  before  Felix  and  Drusilla. 

Their  life  is  hid  xvith  Christ  in  God,  Col.  iii.  5.  If 
they  had  hope  only  in  this  life,  they  xvere  of  all  men 
most  miserable,  1  Cor.  x v.  19.  Nevertheless,  they 
discover  I  know  not  what  superiority  oi  birth.  Their 
glory  is  not  so  concealed,  but  we  soujetinies  perceive 
its  kistre;  just  as  the  children  of  a  king,  when  un- 
known and  in  a  distant* province,  betray  in  their  con- 
versation and  carriage  indications  of  illustrious  de- 
scent. 

We  might  illustrate  this  truth  by  numerous  in- 
stances. Let  us  attend  to  that  in  our  text.  There 
we  shall  discover  that  association  of  humility  and 
grandeur,  of  reproach  and  glory,  which  constitutes 
the  condition  of  the  faithful  while  on  earth.  Behold 
St.  Paul,  a  Christian,  an  apostle,  a  saint.  See  him 
brought  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  Caesar.  See  him  conducted  from  Jerusalem  to 
Cesarea,  and  summoned  to  appear  before  Felix.  In 
all  these  traits,  do  you  not  recognize  the  Christian 
walking  in  the  narrow  way,  the  way  of  tribulation, 
marked  by  his  Masters  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. 
He  reasoned,  he  enforced,  he  thundered.  He  seem- 
ed already  to  exercise  the  function  of  judging  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  witliout  appalling  fears,  he  sent  him  away. 

After 


Di  course  before  Felix  and  Drusilla.   181 

After  certain  days,  when  Feliv  came  xv'uh  his  wife 
Drusilla,  he  sent  for  Paul,  and  heard  him  concern- 
ing t  lie  faith  in  Christ,  S^c, 

We  find  here  three  considerations  which  claim  at- 
tention. 

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

II.  A  conscience  appalled,  and  confounded  on  the 
recollection  of  its  crimes,  and  of  that  awful  judgment 
where  they  must  be  weighed. 

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

You  perceive  already,  my  brethren,  the  subject  of 
this  discourse ;  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.  IVIay  it  produce  on  your 
hearts,  on  the  hearts  of  Christians,  the  same  effects 
St.  Paul  produced  on  tlie  soul  of  this  heathen  ;  but 
ujay  it  have  a  happier  influence  on  your  lives. 
Amen  ! 

I.  Paul  preached  before  Felix  and  Drusilla,  on 
righteousness,  temperance,  and  a  judgment  to  come. 
This  is  the  first  object  of  discussion.  Before,  how- 
ever, we  proceed  further  with  our  remarks,  we  must 
first  sketch  the  character  of  this  Felix,  and  this  Drusilla, 
which  will  serve  as  a  basis  to  the  first  proposition. 

After  the  sceptre  was  departed  from  Judah,  and 
the  Jewish  nation  subjugated  by  Pompey,  the  Ro- 
man emperors  governed  the  country  by  procurators* 
Claudius  filled  the  imperial  throne  while  St.  Paul  was 
at  Cesarea.  This  Emperor  had  received  a  servile 
education  from  his  grandmother  Lucia,  and  from  his 
mother  Antonia;  and,  havin*^  been  brought  up  in 
obsequious  meanness,  evinced,  on  his  elevation  to  the 

empire, 


182  Discourse  before  Felix  and  Drusilla. 

empire,  marks  of  the  inadequate  care  which  had  been 
bestowed  oi>  his  inftincy.  He  had  neither  courage, 
nor  dignity  of  mind.  He  who  was  raised  to  sway 
the  Roman  sceptre,  and  consequently  to  govern  the 
civihzed  world,  abandoned  his  jad;^ment  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  Roman  his- 
torian, (Tacitus,)  "  He  exercised  in  Judea,  the  im- 
perial functions  with  a  mercenary  soul."  We  have  a 
proof  of  his  avarice  immediately  after  our  text,  where 
it  is  said,  he  sent  for  Paul, — not  to  hear  him  concern- 
ing the  truth  of  the  Gospel  which  this  apostle  preach- 
ed with  so  much  power  ; — nor  to  inquire  whether 
this  religion,  against  which  the  Jews  had  raised  the 
standard,  was  contrary  to  the  interest  of  the  state ; — 
but  because  he  hoped  to  have  received  money  for  his 
liberation.     Here  is  the  effect  of  his  avarice. 

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  former 
husband,  was  a  heathen  ;  and  in  order  to  gain  her  affec- 
tions, he  had  conformed  to  the  most  rigorous  ceremo- 
nies of  Judaism.  Felix  saw  her,  and  became  ena- 
moured of  her  beauty.  He  conceived  for  her  a  vio- 
lent passion  ;  and,  in  defiance  of  the  sacred  ties  which 
united  her  to  a  husband,  he  resolved  to  become  master 
of  her  person.  His  addresses  were  received.  Drusilla 
violated  her  former  engagements,  preferring  to  contract 
with  Felix  an  illegitimate  marriage,  to  an  adherence  to 
the  chaste  ties  which  united  her  to  Azizus.  Felix  the 
Roman,  Felix  the  procurator  of  Jt*dea,  and  the  fa- 
vourite of  Cassar,  appeared  to  her  a  noble  acquisition. 
It  is  indeed  a  truth,  we  may  here  observe,  that  gran- 
deur and  fortune  are  charms  which  mortals  find  the 
greatest  difficulty  to  resist ;  and  against  which  the 
purest  virtue  has  need  to  be  armed  with  all  its  con- 
stancy.    Recollect  those  two  characters  of  Felix,  and 

Drusilla. 


Discourse  before  Felix  and  Drusilla.  18S 

Drusilla.  St.  Paul,  before  those  two  personages, 
treated  concerning  the  faith  in  Christ ;  that  is,  con- 
cerning the  Christian  religion,  of  v\hich  Jesus  Christ 
is  the  sum  and  substance,  the  author  and  the  end : 
and  from  the  numerous  doctrines  of  Christianity,  he 
selected  righteousness,  ternperance,  and  a  judgment 
to  come. 

Here  is,  my  brethren,  an  admirable  text ;  but  a  text 
selected  with  discretion.  Fully  to  comprehend  it,  re- 
collect the  character  we  have  given  of  Felix  He  was 
covetous,  luxurious,  and  governor  of  Judea.  St.  Paul 
selected  three  subjects,  correspondent  to  these  cha- 
racteristics. Addressing  an  avaricious  man,  he  treat- 
ed of  righteousness.  Addressing  the  governor  of 
Judea,  one  of  those  persons  who  think  themselves  in- 
dependent, and  responsible  to  none  but  themselves 
for  their  conduct,  he  treated  of  a  judgment  to  come. 

My  brethren,  when  a  man  preaches  for  popularity, 
instead  of  seeking  the  glory  of  Christ,  he  seeks  his 
own ;  he  selects  subjects  calculated  to  display  his  ta- 
lents, and  flatter  his  audience.  Does  he  preach  be- 
fore a  professed  infidel,  he  will  expatiate  on  morality ; 
and  be  ashamed  to  pronounce  the  venerable  words — 
covenant — satisfaction.  Does  he  address  an  anti- 
nomian  audience,  who  would  be  offended  were  he  to 
enforce  the  practical  duties  of  religion ;  he  makes 
every  thing  proceed  from  election,  reprobation,  and 
the  irresistibihty  of  grace.  Does  he  preach  in  the 
presence  of  a  profligate  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  un- 
derstood in  all  ages  of  the  church,) — he  has  the  art  of 
uniting  his  interests  and  his  ministry.  A  political 
preacher  endeavours  to  accommodate  his  preaching  to 
his  passions.  Minister  of  Christ,  and  minister  of  his 
own  interests,  to  express  myself  with  this  apostle,  he 
makes  a  gain  of  godliness :  on  this  principle  had 
Felix  expressed  a  desire  to  understand  the  gospel,  St. 

Paul 


184  Discourse  before  Felix  and  Drusilla. 

Paul  had  a  favourable  opportunity  of  paying  his  court 
in  a  delicate  manner,  liie  Christian  religion  has  a 
gracious  aspect  towards  every  class  of  men.  He 
might  have  discussed  some  of  those  subjects  which 
would  have  flattered  the  Ejovernor.  He^  mi^ht  have 
discoursed  on  the  dignity  ot'  princes,  and  on  the  re- 
lation they  have  to  the  Supreme  Being.  He  might 
have  said,  that  the  n)agistrate  beareth  not  the  sword 
in  vain,  Rom.  xiii.  4.  Tiiat  the  Deity  himself  has 
said,  Ye  are  gods,  and  ye  are  all  the  children  of  the 
Most  High,  Psalm  Ixxxii.  5.  But  all  this  adulation, 
all  this  finesse,  were  unknown  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  the  sivord  of  the  Spirit,  and  with 
the  hammer  of  the  xvord.  Before  the  object  of  his 
passion,  and  the  subject  of  his  crime,  before  Drusil- 
la, he  treated  of  temperance.  When  Felix  sent  for 
him  to  satiate  his  avarice,  he  talked  of  righteous" 
ness.  While  the  governor  was  in  his  highest  period 
of  splendor,  he  discoursed  of  a  judgment  to  come. 

Preachers  of  the  court,  confessors  to  princes,  pests 
of  the  public,  who  are  the  chief  promoters  of  the  pre- 
sent persecution,  and  the  cause  of  our  calamities  !  O 
that  I  could  animate  you  by  the  example  of  St.  Paul: 
and  make  you  blush  for  your  degeneracy  and  turpi- 
tude!   My  brethren,  you  know  a  prince; and 

would  to  God  we  knew  him  less  I  But  let  us  respect 
the  lustre  of  a  diadem,  let  us  venerate  the  Lord's 
anointed  in  the  person  of  our  enemy.  Examine  the 
discourses  delivered  in  his  presence ;  read  the  ser- 
mons pompously  entitled,  **  Sermons  preached  be- 
fore the  King  ;"  and  see  those  other  publications  de- 
dicated to — The  perj)etual  conqueror,  whose  battles 
were  so  many  victories — terrible  in  war — adorable 
in  peace.  You  will  there  find  nothing  but  flattery 
and  applause.  Whoever  struck,  in  his  presence,  at 
ambition  and  luxury?    Whoever  ventured  there  to 

maintain 


Discourse  before  Felix  and  Drusilla.   185 

maintain  the  rigfits  of  the  widow  and  the  orphan  ? 
Who,  on  the  contrary,  has  not  inaofnified  the  greatest 
crimes  into  virtues;  and,  by  a  species  of  idolatry  be- 
fore unknown,  made  Jesus  Christ  himself  subservient 
to  the  vanity  of  a  mortal  man  ? 

Oil !  but  St.  Paul  would  have  preached  in  a  dif- 
ferent manner !  Before  Felix,  before  Drusilla,  he 
'vk'ould  have  said  ihdX,  fornicators  shall  not  inherit 
the  kingdom  of  God,  1  Cor.  vi.  9,  10.  In  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  deplore  their 
grandeur,  which  exposes  them  to  the  dangerous  poi- 
son 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,  in  places  where  decorum  requires 
attention  ;  for  we  are  of  no  consideration  in  the  bustle 
of  a  splendid  court;)  grandeur,  power,  and  applause 
are  charms  against  which  it  is  very  difficult  for  the 
human  mind  to  retain  its  superiority.  Amid  so  many 
dangers,  if  a  nran  have  no  guide  but  himself,  no 
preacher  but  his  conscience  ;  if,  instead  of  attending 
to  the  sober  dictates  of  truth,  he  is  surrounded  with 
flatterers,  how  can  he  resist  so  many  attractions  r^ 
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  ;  to  the  sovereign  and 
the  subject. 

In  society,  there  is  a  gradation  of  rank.  One  is 
king,  another  is  a  subject :  one  tramples  a  carpet  of 

purple 


186  Discourse  before  Felix  and  Drusilla^ 

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  no- 
thing is  our  origin ;  the  same  dust  is  oui  end;  the 
same  Creator  gave  us  being ;  the  same  Saviour  aC" 
complished  our  redemption  ;  and  the  same  tribunal 
must  decide  our  eternal  destiny.  How  vtry  impor- 
tant is  it,  when  a  man  is  elevated  to  dio;nities,  inac- 
cessible, so  to  speak,  to  reflections  of  this  nature, — 
how  very  important  is  it,  to  have  a  taithful  iriend,  a 
minister  of  Christ,  a  St.  Paul,  fully  enlightened  in  the 
knowledge  of  the  truth,  and  ^old  enough  to  declare 
it  to  others  ! 

The  commission  is  arduous  to  execute.  It  is  diffi- 
cult in  the  ordinary  course  of  iilc  to  give  advice  to 
equals.  The  repugnance,  which  men  evince  on  being 
told  of  their  faults,  occasions  tiieir  being  seldom 
cautioned.  How  much  more  difficult  then  to 
speak  impartially  to  those,  in  whose  presence  our 
minds  are  mostly  assailed  with  intimidating  bash- 
fulness,  and  who  hold  our  life  and  fortune  in  their 
hands  ? 

It  behoves,  notwithstanding,  the  ministers  of  Christ 
to  njaintain  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  pre^b  and  passions 
the  u^ jst  predominant  to  move.  Yhey  have  an  eter- 
nity of  glory  to  promise,  and  an  eternity  of  misery  to 
denounce.  Tiiey  are  ambassadors  of  a  Potentate,  in 
who?v  presence,  all  the  kings  of  the  earth  are  but  y/^ 
the  small  dust  of  the  balances.  Behold  St.  Paul, 
fully  impressed  with  the  grandeur  of  his  misbion.  He 
forgot  the  grandeur  of  Felix.     He  did  more;  he  made 

hina 


Discourse  before  Felix  and  DrusiUa.  187 

him  forget  himself.  He  made  him  receive  admoni- 
tion with  reverence.  He  reasoned  of  righteous7iesSy 
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  ;  consider 
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  of  season  ;  to  thunder  in 
our  pulpits  ;  to  go  even  to  your  houses,  and  disturb 
that  fatal  security  which  the  sinner  enjoys  in  the  com- 
mission 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  laxvful  for  thee  to  have  thy  brother  Philip's 
wife,  Luke  iii.  12,  13,  14.  You  are  not  higher  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 
vile;  and  though  to  the  rank  of  Jewish  governor, 
you  should  superadd,  that  of  Roman  emperor,  and 
sovereign  of  the  world;  despising  all  this  vain  parade, 
we  would  maintain  the  majesty  of  our  Master.  So 
St.  Paul  conducted  himself  before  Felix,  and  Drusilla. 
He  reasoned  of  righteousness,  temper ance^  and  a 
judgment  to  come. 

But  who  can  here  ;:;upply  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  divine  maxims  interspersed  in 
our  Scriptures.  He  reasoned  of  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 


188  Discourse  before  Feliv  and  Drusi/la. 

the  people,  and  to  indul^^e  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  all:  that  it  is"  meanness  of  mind  to 
oppress  the  w-retched  who  have  no  defence  but  cries 
and  tears  :  that  nothing  is  so  unworthy  of  an  enlight- 
ened man  as  that  terocity,  with  which  some  are  in- 
spired by  dignity  ;  and  wliich  obstructs  their  respect 
for  luiman  nature,  when  undisguised  by  worldly 
pomp  :  that  there  is  nothing  so  noble  as  goodness 
and  grandeur,  associated  in  the  same  character  :  that 
this  is  the  highest  felicity  :  that  in  some  sort  it  trans- 
forms 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 
himsdj  without  witness,  doiyig  good  to  all. 

He  reasoned  of  temperance.  There,  he  would 
paint  the  licentious  effects  of  voluptuousness.  There,  he 
wouici  uomonstrate  how  opposite  this  propensity  is  to 
the  Spirit  of  the  gospel;  which  everywhere  enjoins 
retirement,  mortification,  and  seif-dcnial.  He  would 
show  how  it  degrades  the  finest  ciiaracters,  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 
called  to  preside  over  a  great  people,  who  should 
expose  his  foibles  to  public  view ;  not  having  resolu- 
tion to  conceal,  much  less  to  vanquish  them.  With 
Drusilla,  he  would  make  human  motives  supply  tiie 
defects  of  divine;  with  Felix,  he  would  make  divine 
motives  supply  the  defects  of  human.  He  would  make 
this  impudent  woman  feel  that  nothing  on  earth  is  more 
odious  than  a  woman  destitute  of  honour  ;  that  mo- 
desty is  an  appendage  of  the  sex  ;  that  an  attachment, 
uncemented  by  virtue,  cannot  long  subsist;  that 
those  who  receive  illicit  favours,  are  the  first,  accord- 
ing 


Discoifrse  before  Felix  and  Dricsilla.    189 

m^  to  the  fine  lemark  of  a  sacrcxl  historian,  to  de- 
test the  indLll^e^ce  :-  'fhc  hatred  wlicravitli  Am- 
noriy  aon  of  David,  hated  his  sister^  after  the  gra- 
tification of  his  brutal  passioiiy  was  greater  than 
the  love  xvherexicith  he  loved  her,  C  Sam.  xiii.  \5, 
Pie  would  make  Felix  perceive,  that  however  the  de- 
pravity ol  the  age  might  seem  to  tolerate  a  crimir;al 
intercourse  with  the  sex,  with  God,  who  has  called 
us  all  to  equal  pniity,  the  crime  was  not  less  heinous. 

He  reasoned^  in  short,  of  a  judgmtnt  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,  w  ho  has  left  us  clothed  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  of  a  general  judgment  sup- 
ply our  w  eakness  ;  and  St.  Paul  enforced  this  mo- 
tive; he  proved  its  reality  :  he  delineated  its  lustre, 
he  displayed  its  pomp.  He  resounded  in  the  ears  of 
Felix,  the  noise,  tfie  voices,  the  trumpets.  He  shew- 
ed him  the  small  and  great,  the  rich  man  and  Laza- 
rus, Felix  the  favourite  of  Caesar,  and  Paul  the  cap- 
tive of  FeliX;  awoke  by  that  awful  voice;  Arise  yc 
dead,  and  come  to  judgment. 

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  Jears  of 
Felix  occasion  to  applaud  the  eloquence  of  our  apos- 
tle.    We  shall  find  that  his  discourses  were  thunder 

and 


190  Discourse  before  Felix  and  Drusilla. 

and  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  ;  Driisilla,  the  object  of  his 
passion  and  subject  of  his  crime ;  the  courage  of  St; 
Paul;,  all  terrified  him.  \l\^  heart  burned  wiljiin 
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  to  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  the  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 
e^itraneous  aids?  See  him  in  a  situation  quite  the  re- 
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 
diaracter  of  Felix  under  different  views :  as  a  hca^ 

then 


Discourse  before  Felix  and  Drusilla.  191 

then,  imperteclly  acquainted  with  a  future  judg- 
ment, and  tbe  iite  to  come  :  as  a  prince,  or  governor^ 
accustomed  to  see  every  one  humbled  at  his  icet ;  as 
an  avaricious  magistrate,  loaded  with  extortions 
and  ciime'i :  in  sho.i,  ah  a  voluptuous  man^  who  had 
never  restricted  the  gratification  ol  his  senses.  These 
are  so  many  ol  Felix's  fears. 

First ;  we  shall  consider  Felix  as  a  heathen,  im- 
perfectlv  acquaii^ted  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  immo- 
rality of  Pagan  liieology  ;  what  was  doubtful,  illus- 
trated ;  and  what  was  right,  enforced.  See  a  man, 
who  knew  of  no  other  Gud  but  the  iacestuous  Jupi- 
ter, the  lascivious  Venus,  taught  that  he  must  appear 
before  Him,  in  whose  presence  the  seraphim  veil 
their  faces,  and  the  heavens  are  not  clean.  Behold  a 
man,  whose  notions  were  confused  concerning  the 
slate  of  souls  after  death,  apprized  that  God  shall 
judge  the  world  in  righteousness.  See  a  man,  who 
saw  described  the  smoke,  the  fire,  the  chains  of 
darkness,  the  outer  darkness,  the  lake  of  fire  and 
briujbtone;  and  who  saw  them  delineated  by  one 
animated  by  the  Spirit  of  God.  What  consterna* 
tion  must  have  been  excited. by  these  terrific  truths  ! 

This  we  are  incapable  adequately  to  comprehend. 

We 


1^2  Discourse  before  FelLv  and  Drusilla, 

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 
another  Paul  should  come  and  open  our  eyes,  and 
unveil  those  sacred  terrors,  how  exceedingly  should 
we  fear?  This  was  the  case  with  Felix.  He  per- 
ceived the  bandage  to  drop  in  a  moment,  which  con- 
ceals 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  judg- 
ment to  come.  His  soul  was  amazed;  his  heart 
trembled;  his  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  given  them  form !  Jupi- 
ter and  Mercury,  it  is  true,  had  their  altars  in  the 
temples  of  the  heathens ;  but  the  God  of  heaven  and 
earth  has  his  tribunal  in  the  heart :  and,  while  ido- 
latry presents  its  incense  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. 

Secondl}^  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  ridi- 
culing 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  arc 
only  prejudices  ;  which  have  become  rooted  in  man, 
brought  up  in  the  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 


Discourse  before  Felix  and  Drusilla.   IQ 


This  independauce  of  rnind,  so  conspicuous  among 
libertines,  is  consequently  an  art, — not  of  disengaging 
themselves  from  prejudices, — but  of  shutting  their 
eves  against  the  liiiht,  and  of  extin^uishinor  tlie  pu- 
rest  sentiments  of  the  human  heart.  Felix,  educated 
in  a  court,  fraugljt  with  the  maxims  of  the  great,  in- 
stantly ridicules  the  apostle's  preaching.  St.  Paul, 
undismayed,  attacks  him,  and  finds  a  conscience 
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  depen- 
dant on  his  pleasure,  he  himself  was  dependant  on  a 
sovereign,  in  whose  presence  the  kings  of  the  earth 
are  as  nothing.  He  proves,  that  dignities  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  responsible,  not  only  for  their 
own  souls,  but  also  for  those  of  their  subjects  ;  their* 
good  or  bad  example  influencing,  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  himself 
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  pro- 
fane and  wicked  prince,  remove  the  diadem,  and  take 
'-i'"  the  crown.     I  will  overturn,  overturn,  overturn 
It,  and  it  shall  he  no  more,  Ezek.  xxi.  25,  26.  Though 
thou  cjoatt  thyself  as  the  eagle,  and  though  thou  set 
tin/  nest  afnong  the  stars,  thence  will  I  bring  thee 
dozvn,  saith  the  Loi^d,  Obad.  4.     Neither  the  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  muck 
Vol.  VH.  O  ms 


194  Discourse  before  Felice  and  Drusilla, 

as  possible,  in  order  to  execute  without  exceeding  my  li- 
mits, the  plan  I  have  conceived ;  and  proceed  to  consider 
Felix  as  an  avaricious  man,  to  consider  in  this  dispo- 
sition a  further  cause  of  hisjear,  Felix  was  avari- 
cious, and  St.  Paul  instantly  transported  him  into  a 
world,  in  which  avarice  shall  receive  its  appropriate 
and  most  distinguished  punishment.  For,  you  know 
that  the  grand  test  by  which  we  shall  be  judged  is 
charity.  I  was  himgry^  and  ye  gave  me  meat ; 
and,  of  all  the  obstructions  of  charity,  covetousness 
is  the  most  obstinate  and  insurmountable. 

This  unhappy  propensity  renders  us  insensible  of 
our  neighbour's  necessities.  It  magnities  the  esti- 
mate of  our  vvants :  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 
guilty  of  double  idolatry.  Idolatry  in  morality ; 
idolatry  in  religion.  Idolatry  in  having  offered  in- 
cense to  gods,  who  were  not  the  makers  of  heaven 
and  earth ;  idolatry  in  having  offered  incense  to  mam- 
mon. For,  the  Scriptures  teach,  and  experience 
confirms,  that  covet ousncss  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 
with  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  innumer- 
able prohibitions,  innumerable  frauds,  innumerable 
extortions ;  of  the  widow  and  the  orphan  he  had  op- 
pressed. Here  is  the  cause  of  Felix's  fears.  K 
cording  to  an  expression  of  St.  James,  the  rust  of 
his  gold  and  siiter  began  to  witness  against  him, 
and  to  eat  hisfesh  as  with  fire,  James  v.  S. 

Fourthly  ;  consider  Felix  as  a  voluptuous  man. 
Here  is  the  fmal  cause  of  his  fear.  Without  repeating 
an  we  have  said  on  th.e  depravity  of  his  passion,  let  one 
remark  suffice;  that,  if  the  torments  of  hell  are  tre- 

inendou* 


Discourse  before  Felix  and  Driisilla,   195 

mendous  to  all,  they  must  be  peculiarly  so  to  the  vo- 
luptuous. The  voluptuous  man  never  restricts  his  sen- 
sual gratification  ;  his  soul  dies  on  the  slightest  ap- 
proach of  pain.  What  a  terrific  impression  must  not  the 
thought  of  judgment  make  on  such  a  character  !  Shall 
I;  accustomed  toindulgence  and  pleasure,  become  a  prey 
to  the  worm  that  dieth  not,  and  fuel  to  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  !  This 
body,  my  idol,  which  I  habituate  to  so  much  deli- 
cacy, shall  it  be  cast  into  the  lake  of  Jive  and  brim- 
intone,  whoae  smoke  ascendeth  up  for  ever  and  ever  I 
And  this  effeminate  habit  1  have  of  refining  on  plea- 
sure, 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  Xhdii  godly  sorrow ^  and  that  repentance  un- 
to salvation  not  to  he  repented  of,  Happy,  if  the 
fear  of  hell  had  induced  him  to  avoid  his  torments. 
But,  ah  no!  he  feared,  and  yet  persisted  in  the  causes 
of  his  fear.  He  trembled,  yet  said  to  St.  Paul,  Go 
Ihij  way  for  this  time.     This  is  our  last  reflection. 

IH.  How  preposterous,  my  brethren,  is  the  sin- 
ner! What  absurdities  does  he  cherish  in  his  heart! 
For,  in  short,  had  tlie  doctrines  St.  Paul  preached  to 
Felix  been  the  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- 
lu^xM  been  a  ciiimera,  whence  proceeded  the  fears  of 
Felix  ?  Wiiy  was  he  so  weak  as  to  admit  this  panic 
of  terror ":  If,  on  the  contrary,  Paul  had  truth  and 
argument  on  Lis  side,  why  did  Felix  send  him  away? 
Such  are  the  contradictions  of  the  sinner.  He  wishes 
he  revolts.  He  denies,  he  grants  ;  he  trembles,  and 
says.  Go  thy  way  for  this  time.  Speak  to  him  con- 
cerning the  truths  of  religion  ;  open  hell  to  his  view, 

O  2  and 


196  Discourse  before  Telia?  and  Drusilla. 

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  tniO;  but  it  was^br  this  tihe  only. 
And  who  can  censure  this  delay  ?  We  cannot  be  al» 
ways  recollected  and  retired.  The  infirmities  of  ha- 
ma,n  nature  require  relaxation  and  repose.  Felix 
could  afterwards  recal  him.  Go  thy  xvay  for  this 
time,  xvhen  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- 
gence and  vice,  running  with  the  children  of  this 
yi'ov\&  to  the  same  excess  of  lioi.  One  would  sup- 
pose, that  they  had  already  made  their  choice,  hav- 
ing embraced  one  or  the  other  of  these  notions,  either 
that  religion  is  a  phantom  ;  or  that,  all  things  consi- 
dered, 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  worst  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 
thinkit  attainable  by  following  this  way  of  life  ?  They 
will  answer.  No.  Ask  them  next,  How  they  recoa* 
cile  tilings  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  "uork.  They 
will  say,  as  Felix  said  to  St.  Paul,  Go  thy  xvay  for 
this  time  ;  when  I  have  a  conrcenient  season,  I  will 
call  for  thee.  Nothing  is  less  wise  than  this  delay. 
At  a  future  period  I  will  reform.  But  who  has  as- 
sured 


Discourse  before  Felix  and  Drusilla.  197 

sured  me,  that  at  a  future  period  I  shall  have  oppor- 
tunities of  conversion  ?  Who  has  assured  me,  that 
God  will  continue  to  call  me,  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  plmt,  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  obstruct- 
ed his  admission  ? 

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

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  gigantic  strides  ?  Does  he 
not  assail  the  prince  in  his  palace,  and  the  peasant  in 
his  cottage  ?  Does  he  not  send  before  him  monitors 
and  messengers  ; — acute  pains,  which  wholly  absorb 
the  soul ; — deliriums,  that  render  reason  of  no  avail ; 
— deadly  stupors,  which  benumb  the  brightest  and 
most  piercing  geniuses  ?  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  re- 
stitution of  riches  ill-acquired  ;  and  the  other,  before 
he  is  reconciled  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  I  yet  live ; 

^  zvhilc 


198  Discourse  before  Felix  and  Drusilla. 

while  it  is  called  to-day.  Thy  arguments  confound 
my  conscience:  no  matter.  Thy  hand  is  heavy  upo7i 
me:  no  matter  still.  Cut,  strike,  consume;  provid- 
ed it  procure  my  salvation. 

But,  however  criminal  this  delay  may  be,  we  seem 
desirous  to  excuse  it.  Go  thy  ivay  for  this  time  ; 
xvhen  I  have  a  coivoenient  season,  I  will  call  for 
thee.  It  was  Felix's  busiyiess  then,  which  induced 
him  to  put  oflf  the  apostle.  Unhappy  biisiness ! 
Awful  occupation  !  It  seems  an  enviable  situation, 
my  brethren,  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 
to  be  the  ultimate  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  lei- 
sure, we  say  to  St.  Paul,  Go  thy  way  for  this 
time ;  whe7i  I  have  a  convenient  season,  I  will  call 
for  thee. 

Happy  he,  who,  amid  the  tuniuit  of  the  most  ac- 
tive life  has  hours  consecrated  to  reflection,  to  the 
examination  of  liis  conscience,  and  to  ensure  the  one 
thing  needful !  Or  ratiier,  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- 
ness see  life  sweetly  glide  away,  and  make  salvation, 
if  not  his  sole,  yet  his  f)rincipal  concern  ! 

Felix  not  only  preferred  his  business  to  his  salva- 
tion, but  he  mentions  it  with  evasive  disdain.  When 
I  have  a  convenient  season,  I  zvill  call  for  thee. — 
When  I  have  a  convenient  season.  Might  we  not 
thence  infer,  that  .he  truths,  discussed  by  St.  Paul, 
were  not  of  serious  importance?  Might  we  not  infer, 

that 


Discourse  be/ore  Felix  aJid  Driisilla.    199 

that  the  soul  of  Felix  was  created  for  the  government 
of  Judea;  and  that  the  grand  doctrines  of  righteous- 
ness, temperance,  and  a  judgment  to  come,  ought 
to  serve  at  most  but  to  pass  away  the  time,  or 
merely  to  engross  our  leisure  ?  IVhen  I  have  a  con- 
venient season. 

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 
portrait  of  a  future  judgment,  which  has  been  exhibited 
to  thy  view  ?  Does  not  the  voice  of  St.  Paul  perpe- 
tually resound  in  thy  ears;  and,  like  a  fury  obstinate- 
ly attending  thy  steps,  does  it  not  disturb  thy  indo- 
lence and  voluptuous  delight? 

Suspending  here,  the  course  of  our  meditation,  let 
us  close  by  a  few  reflections  on  the  truths  we  have 
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  sincerity, 
his  courage,  his  constancy,  are  perfect  models ;  on 
which  every  faithful  pastor  should  form  himself.  Let 
us  follow,  my  most  honoured  brethren,  this  illustrious 
model.  Let  us  be  followers  of  him,  even  as  hetvas 
of  Christ.  Like  him,  let  us'never  temporize  with 
the  sinner.  Like  him,  let  us  speak  of  righteousness 
to  the  covetous  ;  of  temperance  to  the  voluptuous ; 
of  a  future  judgment  to  the  great  of  this  world,  and 
to  all  those  whom  objects  less  terrific  are  incapable 
to  alarm.  Let  us  never  say,  peace,  peace,  xvhen  therr 
is  no  peace.     Let  us  thunder,  let  us  expostulate,  let 

us 


SOO  Discourse  before  Felix  and  Drusilla. 

us  shoot  against  them  the  arrows  of  the  Almighty^s 
wrath  ;  nor  fear  the  Felixes  and  Drusillas  of  our  age; 
Here  is  our  vocation.  Here  is  the  charge  which  God 
now  dehvers  to  every  one  who  has  the  honour  of 
succeeding  Paul  in  the  order  of  the  ministry. 

But  how  shall  we  discharge  the  duty  ?  What  mur- 
muring 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  mysteries, 
of  iniquity  in  which  you  are  involved  ;  if  we  should 
rend  the  veil  which  covers  so  many  dishonourable 
practices  ;  you  would  interrupt  us  ;  you  would  reta- 
liate on  our  weakness  and  infirmities ;  you  would  say, 
Go  thy  way  for  this  time  ;  carry  elsewhere  a  minis- 
try so  disgustful  and  grating. 

We  would  wish  fully  to  accommodate  ourselves  to 
your  taste.  We  would  wish  to  pay  all  deference  to 
your  understanding,  and  respect  even  a  false  delicacy? 
J3ut  if  we  exercise  this  indulgence  towards  you,  per- 
mit us  to  expect  the  same  in  return,  and  to  make  for 
the  moment  this  chimerical  supposition. 

You  know  the  charactei  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  assembly.  Suppose,  instead  of 
what  we  have  now  adyanced,  this  apostle  had  preachj? 
ed,  and  filled  the  place  in  which  we  now  stand.  Sup- 
pose, that  St.  Paul,  that  sincere  preacher ;  that  man, 
who,  before  Felix  and  Drusilla,  reasoned  of  inghte- 
oiisness,  temperance,  and  a  judgment  to  come.  Sup- 
pose, he  had  preached  to-day  before  the  multitude 
now  present :  let  us  speak  ingenuously.  What  sort 
of  application  would  he  have  made  r  What  subject 
would  he  have  discussed?  What  vices  would  he  have 
reproved  ?    What  estimate  would  he  have  formed  of 

I         most 


Discourse  before  Felix  and  Drusilla.  201 

most  of  3?our  lives?  What  judgment  would  he  have 
entertained  concerning  this  worldly  spirit,  which  cap- 
tivates so  great  a  multitude  ?  What  would  he  have 
said  of  that  insatiable  avarice  in  the  acquisition  of 
wealth,  which  actuates  the  general  mass;  which 
mgkes  us  like  the  grave,  incessantly  crying,  give, 
give,  and  never  says,  it  is  enough  ?  What  would  he 
have  said  concerniiag  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  expiring  reHgion,  which  no 
longer  leaves  the  slightest  trace  upon  the  mind? 
What  would  he  have  said  of  those  infamous  debauch- 
eries apparently  sanctified  by  a  frantic  custom,  and 
which  ought  not  to  be  named  among  Christians? 
Extend  the  supposition.  It  is  St.  Paul  who  dehvers 
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  re- 
form your  lives,  and  assume  a  conduct  correspondent 
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  conjure 
you  by  the  mercies  of  that  God  who  took  his  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  mindfijl  of  righteousness,  temper  mice,  and  a 
judgment  to  c^me.  Observe  this  equity  in  your 
dealingj3  :  never  indulge  the  propensity  to  unlawful 
gain.  Render  to  CcEsar  the  things  that  are  Cdsar's^ 
Mark  xii.  17-  Respect  the  rights  of  the  sovereign. 
Pay  tribute  to  whom  tribute  is  due,  Rom.  xiii.  7. 
Let  the  indigence  and  obscurity  of  your  labourers, 
and  lowest  artists,  be  respectable  in  your  sight ;  re- 
collecting that  the  little  that  a  righteous  man  hath, 
is  better  than  the  i^iches  of  many  wicked^  Psalm 

xxxvii. 


202  Discourse  before  Felix  and  Drusilla. 

xxxvii.  1 5.  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  Christian ; 
and  to  entrench  ourselves  in  hoards  of  gold  and  sil- 
ver, placed  above  the  vicissitudes  of  human  life,  is  a 
conduct  the  most  incompatible  with  that  religion 
whose  sole  characteristic  is  compassion  and  bene- 
volence. 

Observe  also  this  temperatice.     Exclude  luxury 
from  every  avenue  of  your  heart.     Renounce  all  un- 
lawful pleasures,  and  every  criminal  intrigue.     Cau- 
tion your  conduct,  especially  in  this  licentious  place, 
in  which  the  facility  of  vice,  is  a  continual  tempta- 
tion to  its  charms.     Let  your  chastity  be  apparent 
in  your  dress,  in  your  furniture,  in  your  conversation. 
Let  your  speech  be  ahvays  with  grace,  seasoned  with 
salty  Col.  iv.  6.     According  to  St.  Peter's  advice, 
Let  not  the  adorning  of  women  he  that  outxvard. 
adorning^  of  plaiting  the  hair,  and  of  wearing  gold, 
or  of  putting  on  of  apparel :  hut  let  it  he  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  p?ice,   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. 


Disconrse  before  Felix  and  Driisilla.  203 

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 
views  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  retards 
the  extension  of  thought  to  superior  concerns.  The 
reality  of  a  judgment,  comprises  so  many  amazing 
revolutions  in  the  universe,  that  we  cannot  regard  the 
design  as  ready  for  execution.  We  cannot  conceive 
the  face  of  nature  to  change  with  such  rapidity  ;  and 
that  those  awful  revolutions  which  must  precede  the 
advent  of  the  Son  of  God,  may  occur  in  a  few  ages. 
But  let  us  not  be  deceived.  1  grant,  your  are  right 
in  the  principle,  but  you  err  in  the  consequence. 
There  is  nothing  in  the  most  distant  occurrence  of 
this  period  which  can  flatter  security.  If  the  judg- 
ment is  remote  with  regard  to  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  with  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  it* 
place ;  only  some  fibre  disorganized  ;  only  an  in- 
flammation in  the  head,  a  little  diminution,  or  aug- 
mentation 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 
Jews  converted,  the  elements  dissolved,  the  heavens 

folded 


J04  Discourse  before  Felix  and  Drusilla. 

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. 
My  brethren,  it  is  here  that  we  would  redouble  our 
zeal,  and  would  yet  find  the  way  to  your  hearts.  We 
will  not  enter  into  the  detail  of  your  engagements ; 
we  will  not  turn  over  the  pages  of  your  account.  We 
will  not  visit  your  counting-houses.  We  will  not 
even  put  the  question,  whether  your  business  is  al- 
ways lawful ;  whether  the  rights  of  the  sovereign  and 
the  individual  are  punctually  discharged.  We  will 
suppose  that  all  is  fair  on  these  points.  But  con- 
sider only  that  the  most  innocent  engagements  be- 
comes criminal,  when  pursued  with  excessive  ap- 
plication, and  preferred  to  the  work  of  salvation. 

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  remune- 
ration, are  not  even  noticed. 

Amid  such  a  series  of  calamities,  you  alone  have 
meang  for  the  acquisition  of  riches.  A  government 
mild  and  lenient,  a  commerce  vast  and  productive 
©pens,  if  I  may  so  speak,  all  the  avenues  of  fortune. 
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 


Discoin^se  before  Felix  and  Drusilla.  205 

them  to  posterity  ;  even  after  death  you  still  taste  and 
enjoy  them  in  the  persons  of  your  children.  But  it 
would  have  been  a  thousand  times  better  that  yon 
should  have  lived  to  augment  the  number  of  the  • 
wretched  ;  if  you  permit  these  favours  of  heaven  to 
frustrate  your  salvation  ;  and  put  off  the  apostle,  say- 
ing, as  to  unhappy  Felix,  IVhen  I  have  a  convenient 
season,  I  will  recal  thee.  Go  thy  way  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  make  haste,  and 
not  delay  returning  to  the  testimoiiies  of  the  Lord, 
Psalm  cxix.  59-,  ^0. 

My  brethren,  you  are  not  sufficiently  impressed  with 
this  thouglit.  But  we, — we,  to  whom  God  has  com- 
mitted the  superiutendance  of  a  great  people ; — we, 
if  I  may  so  speak,  who  are  called  to  exercise  our  mi- 
nistry in  a  world  of  dead  and  dying  men,  who  see  lop- 
ped off  in  succession,  every  member  of  a  numerous 
flock ;  we  are  alarmed,  when  vve  consider  the  delays 
which  predominate  in  the  conduct  of  most  Chris- 
tians. We  never  ascend  the  pulpit,  but  it  seems 
that  we  address  you  for  the  last  time.  It  seems  that 
we  should  exhaust  the  whole  of  religion,  to  pluck  our 
heroes  from  the  world,  and  never  let  them  go  till  we 
have  entrusted  them  in  the  arms  of  Jesus  Christ.  It 
seems  that  we  should  bid  you  an  eternal  farewell; 
tiiat  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  acceptable 
time.  It  is,  perhaps,  the  last  day  of  our  visitation. 
Let  us  improve  a  period  so  precious.  I^t  us  no  lon- 
ger say, — by  and  by — at  another  time ;  but  let  us-— 
to-day — this  moment — even  now.     Let  the  pastor 

say 


206  Discourse  before  Felix  and  Drusilla. 

say,  I  have  been  insipid  in  my  sermons,  and  remiss 
in  my  conduct;  having  been  more  solicitous  during 
the  exercise  of  my  ministry,  to  advance  my  family, 
than  to  build  up  the  Lord's  house.  I  will  preach 
hereafter  with  fervour  and  with  zeal.  I  will  be  vigi- 
lant, sober,  rigorous,  and  disinterested.  Let  the 
miser  say,  I  have  riches  ill-acquired.  I  will  purge 
my  house  of  illicit  wealth.  I  will  overturn  the  altar 
of  mammon,  and  erect  another  to  the  Supreme  Jeho- 
vah. Let  the  prodigal  say,  I  will  extinguish  the 
unhappy  fires  by  which  I  am  consumed,  and  kindle 
in  my  bosom  the  flame  of  divine  love.  Ah,  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 
more.  I  will  make  with  you  an  eternal  divorce,  I 
will,  from  this  moment  open  my  heart  to  the  Eternal 
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 
descend  into  your  heart,  and  the  Holy  Spirit  shall 
come  and  dwell  there.  He  will  bring  that  peace, 
and  those  joys,  which  pass  all  understanding.  And, 
commencing  our  felicity  on  earth,  he  shall  give  us 
the  earnest  of  his  consummation.  God  grant  us  the 
grace  1  To  him,  the  Father,  Son,  and  Holy  Spirit,  be 
honour  and  glory,  now  and  ever.     Amen. 


SERMON 


SERMON  VIIL 


ON  THE  COVEN AWr  OF  GOD  WITH  THE   . 
ISRAELITES.  -' 


DEUTERONO]\rY  Xxix.    10 — 19. 

Ye  stand  this  day  all  of  you  before  the  Lord  your 
God  ;  your  captains  of  your  tribes,  your  elders^ 
and  your  officers,  with  all  the  men  of  Israel^ 
your  little  ones,  your  wives,  and  thy  stranger 
that  is  in  thy  camp,  from  thy  hexver  of  wood,  un- 
to the  draxver  of  thy  xvater  :  that  thou  shouldest 
enter  ifito  covenant  xvith  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  for  a  people  unto  himself,  and  that  he  may 
be  unto  thee  a  God,  as  he  hath  been  unto  thee, 
and  as  he  hath  sxvorn  unto  thy  fathers,  to  Abra- 
ham, to  Isaac,  and  to  Jacob.  Neither  xvith  you 
only  do  I  make  this  covenant  and  this  oath  ;  but 
xvith  him  that  standeth  here  xvith  us  this  day  be- 
fore the  Lord  your  God,  and  also  xvith  him  that 
is  not  here  this  day :  (for  ye  know  that  we  have 
dxvelt  in  the  land  of  Egypt,  and  hoxv  we  came 
through  the  nations  xvhich  ye  passed  by.  And 
ye  have  seen  their  abominations,  and  their  idols, 
wood  and  stone,  silver  and  gold,  xchich  were 
among  them,)  lest  there  should  be  among  you 
man  or  woman^  or  family,  or  tribe,  whose  heart 

turneth 


£08  Covenant  of  God  with  the  Israelites. 

turneth  axvay  this  day  from  the  Lord  your  God^ 
to  .go  mid  serve  the  gods  of  these  nations  ;  lest 
there  should  be  among  you  a  root  that  heareth 
gall  and  wormxvood^  and  it  come  to  pass,  when  he 
heareth  the  words  of  this  curse,  that  he  bless 
hwiself  in  his  heart,  saying,  I  shall  have  peace, 
though  I  xvalk  in  the  imagination  of  mine  heart, 

JVlY  brethren,  this  sabbath  ig  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  this  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  with- 
out astonishment  the  slight  attention,  most  men  pay 
to  an  institution ;  of  which  they  seem  to  entertain 
such  exalted  notions.  The  tendency  would  not  be 
happy  in  conciliating  your  attention  to  this  discourse, 
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  1  attest  it  to  your  consciences. 
Do  we  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  the  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  covenant,  in 
which  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 


Covenant  of  God  with  the  Israelites,  209 

frequently  even  repel  with  indignation  a  judicious 
man,  who  would  venture,  by  way  of  caution,  to  ask, 
*'  M'hat  are  you  going  to  do?  What  engagements 
are  you  going  to  form?  What  calamities  are  you 
about  to  bring  on  ^^ourselves  ? 

One  grand  cause  of  this  defect,  proceeds,  it  is 
presumed,  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  affording  a  system  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  compassion  of  God,  who  this  day 
pours  upon  us  such  an  abundance  of  favours,  to 
give  so  important  a  subject  the  consideration  it  de- 
serves ;  I  lay  down  at  once  a  principle  generally  re- 
ceived among  Christians.  The  legal,  and  the  evan- 
gelical covenant.  The  covenant  God  contracted 
with  the  Israelites  by  the  ministry  of  Moses,  and  the 
covenant  he  has  contracted  this  morning  uith  you, 
differ  only  in  circumstances,  being  in  substance  the 
same.  Properly  speaking,  God  has  contracted  but 
one  'covenant  with  man  since  the  fall,  the  covenant  of 
grace  upon  mount  Sinai ;  whose  terrific  glory  induced 
the  Israelites  to  say,  Let  not  God  speak  zvith  us, 
lest  we  die,  Exod.  xx.  19.  Amid  so  much  liirhtninss 
and  thunders,  devouring  fire,  darkness  and  tempest; 
and   notwithstanding  this  prohibition,    which   appa- 

VojL.  VII.  P  rently 


210  Covenant  of  Gocrziith  the  Israelites. 

rcntly  precluded  all  intercourse  between  God  and 
sinful  man,  Take  heed — go  not  up  into  the  mount, 
or  touch  the  border  of  it :  there  shall  not  an  hand 
toueh  it,  but  he  shall  surely  be  stonedy  or  shot 
through  ;  upon  this  mountain,  I  say,  in  this  barren 
wilderness,  were  instituted  the  tenderest  ties  God 
ever  formed  with  his  creature:  amid  the  awful  pun- 
ishments which  we  see  so  frequently  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 
were  all  baptized  in  the  cloud;  they  did  all  drink 
the  same  spiritual  drink  ;  for  they  drank  of  that 
spiritual  rock  which  follo\ved  them^  and  that  rock 
was  Christ,  1  Cor.  x.  2;  3.  The  same  appella- 
tions ;  it  was  said  to  them  as  to  you,  If  ye 
will  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 
ojf,  and  embraced  them,  Heb.  xi.  13. 

On  the  other  hand,  amid  the  consolatory  objects 
which  God  displays  before  us  at  this  period,  in  dis- 
tinguished lustre;  and  notwithstanding  these  graci- 
ous words  which  resound  in  this  church,  Grace^ 
grace  unto  it.  Notwithstanding  this  engaging 
voice,  Come  %mto  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  same  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. IVith  many  of  them,  Godxvas  not  well  pleas- 
ed ;  for  they  were  overthrowfi  in  the  wilderness. 

Nox$ 


Covenant  of  God  with  the  Israelites,  211 

'Noxv  these  i  kings  were  for  our  examples^  to  the  in- 
tent we  should  not  lust  after  evil  things,  as  they 
also  lusted.  Neither  be  ye  idolatersy  as  some  of 
them.  Neither  let  us  eommit  fornxcation  as  some 
of  them  co7nmitttd,  and  fell  in  one  day  txventy  thou- 
sand. Neither  let  us  tempt  Christ  as  some  of  them 
also  tempted,  and  were  destroyed  f  serpents.  Nei- 
ther murmur  ye,  as  some  of  them  also  ,viurmured, 
and  were  destroyed  of  tJie  destroyer,  1  Cor. -x. 
5 — 10.     You  know  the  language  of  St.  Paul. 

Further  still :  whatever  superiority  our  condition 
may  have  over  the  Jews ;  iu  wliatcver  ntore  attract- 
ing manner  he  may  have  now  revealed  himself  to  us; 
"whatever  more  tender  bands,  and  .gracious  cords  of 
love  God  may  have  employed,  to  use  an  expression 
of  a  prophet,  will  serve  only  to  augment  our  misery, 
Ai  we  prove  unfaithful.  For  if  the  xvord  spoken  by 
angels  was  steadfast,  and  every  transgression  and 
disobedience  received  a  just  recompense  of  reward ; 
how  shall  we  escape,  if  xve  neglect  so  great  salva- 
tion? Heb.  ii.  2,  3.  For  ye  are  not  come  unto  the 
mountain  that  might  not  be  touched,  and  that  burn- 
.'ed  with  fire,  nor  unto  blackness,  and  dark7iess,  and 
tempest,  and  the  sound  of  a  trumpet,  and  the  voice 
of  words,  which  voice  they  that  heard,  entreated 
that  the  xvord  should  not  be  spoken  to  them  any 
more.  But  ye  are  come  unto  mount  Zion,  and  tint o 
the  city  of  the  living  God,  the  heavenly  Jerusalem, 
and  to  an  innumerable  coinpany  of  angels,  to  the  ge- 
neral  assembly  and  church  of  the  firstborn,  which 
are  written  in  heaven,  and  to  God  the  judge  of  all, 
and  to  the  spirits  of  just  men  made  perfect,  and  to 
Jesus  the  mediator  of  the  nezo  covenant,  and  to  the 
blood  of  sprinklings  that  speaketh  better  things  than 
that  of  Abel.  See  that  ye  refuse  tiot  him  that 
speaketh  :  for  if  they  escaped  not  xvho  rt fused  him 
that  spake  on  earth,  much  more  shall  7iot  we  escape, 

P2  if 


212  Covenant  of  God  with  the  Israelites. 

ifive  turn  away  from  him  that  speaketh  from  hea- 
ven, Heb.  xii.  18—25. 

Hence  the  prioeiple  respecting  the  legal,  and 
evangelical  covenant  is  indisputable.  The  covenant 
God  formerly  contracted  with  the  Israelites  by  the 
ministry  of  JMoses,  and  the  covenant  hcf  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  second,  in  the  explication  we  shall 
give.  Now,  my  brethren,  this  faithful  servant  of 
God  required  the  Israelites  to  consider  five  things  in 
the  covenant  they  contracted  with  their  Maker. 

I.  The  sanctity  of  the  place :  Ye  ^tand-  this  day 
all  of  you  before  the  Lord;  that  is,  before  bis  ark, 
the  inost  august  symbol  of  his  presence. 

II.  The  universality  of  the  contract :  Ye  stand  this 
day  all  of  you  before  the  Lord,  the  captains  of  y  our 
tribes,  your  elders,  your  officers,  and  all  the  men  of 
Israel:  your  little  ones,  your  wives,  ^and  the  stran- 
ger rcho  is  in  the  midst  of  your' camp,  jrom  the 
hexver  of  xvood  to  the  drawer  of  water, 

III.  Its  mutual  obligation  :  That  he  may,  on  the 
one  hand,  establish  thee  to-day  for  a  people  unto 
himself ;  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'  co- 
venant to  give  themselves  to  God,  and  abjure  not 
only  dross,  but  refined  idolatry.  -  T^ke  heed,  /e^/ 
there  should  he  among  you  man  or  woman,  or  fa- 
mily, or  tribe,  xvhose  heart  turneth  away  this  day 
from  the  Lord  your  God,  togoa^td  Mrve  the  gods 
of  these  yiations ;  lest  there  should  be  among  you 
a  root  that  beareth  gall  and  wormwood, 

V.  The 


Covenant  of  God  with  the  Israelites,  213 

V.  The  oath  of  the  covenant:  Thou  enter  est  into 
the  covenant  and  the  ejcecration  by  an  oath. 

I.  Moses  required  the  Israelites  to  consider  the 
sa-nctity  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  all  our  words  and  actions,  Go^  ^-ee*  me;  God 
hears  me  ;  all  thiiigs  are  naked  and  open  to  him  in 
whose  presence  I  stand ;  but  in  a  sense  more  con- 
fined. The  Most  High  dwelleth  not  in  human  tem- 
ples. What  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  Deity,  when  he  addressed  to  them 
the  words  of  my  text ;  at  least  I  think  I  can  prove, 
from  correspondent  passages  of  Scripture,  that  this 
is  the  true  acceptation  of  the  expression,  Before  the 
Lord, 

The  Christians  having  more  enlightened  notions  of 
the  Divinity  than  the  Jews,  have  the  less  need  to  be 
apprized  that  God  is  an  omnipresent  being,  and  un- 
confined  by  local  residence.  We  have  been  taught 
by  Jesus  Christ,  that  the  true  worshippers  re^rtrict 
not  their  devotion  to  mount  Zion,  nor  mount  Geri- 
zim:  they  worship  God  in  spirit  and  in  truth.  But 
let  \is  be  cautious,  lest,  under  a  pretence  of  removing 
some  superstitious  notions,  we  refine  too  far.  God 
presides  in  a  peculiar  manner  in  our  temples,  and 
in  a  peculiar  manner  even  ivherc  two  or  three  are 
met  together  i7i  his  name :  more  especially  in  a 
house  consecrated  to  his  glory;  more  especially  in 
places  in  which  a  whole  nation  come  to  pay  their 
devotion.  The  more  august  and  solemn  our  wor- 
ship 


214  Covenant  of  God  with  the  Israelites. 

ship,  the  more  is  God  intimately  near.  And  what 
part  of  the  worship  we  render  to  God,  can  be  more 
august  than  that  we  have  celebrated  this  morning  ? 
In  what  situation  can  the  thought,  "  1  am  seen  and^ 
heard  of  God  f  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  wouJd 
be  found  upon  that  holy  hill.     He  said  to  Moses, 
Loy  I  come  unto  thee  in  a  thick  cloud,  that  the  peo- 
ple 7nay  hear  when  I  speak  with  thee^  and  believe 
thee  for  ever.     Go  unto  the  people,  and  sanctify 
them   to-day,   and  to-morrow^  and  let  them  wash 
their  clothes^  and  be  ready  against  the  third  day  : 
for  the  third  day  the  Lord  will  come  down  in  the 
sight  of  all  the  people,  upon  mount  Sinai,  Exod;  xix. 
9.     It  is  said  expressly,  that  Nadab  and  Abihu,  and 
the  seventy  elders,  should  ascend  the  hill,  and  con- 
tract the  covenant  with  God  in  the  name  of  the  whole 
congregation ;    they  saw  evident  marks  of  the  Di- 
vine presence,  a  paved  work  of  sapphire-stone,  (ii^4 
as  it  were  the  body  of  heaven  in  its  clearness ;  an 
emblem  which  God  chose  perhaps,  because  sapphirei 
was  among  the  Egyptians  an  emblem  of  royalty ;  as 
is  apparent  in  the  writings  of  those,  who  have  pre- 
served the  hieroglyphics  of  that  nation. 

The  eyes  of  your  understandings  were  not  they 
also  enlightened  this  morning?  God  was  present  in 
this  house ;  he  was  seated  here  on  a  throne,  more  lu- 
minous than  the  brightest  sapphire,  and  amid  the  my- 
riads 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 
august  symbols  of  the  body  aad  blood  of  the  Re- 
deemer of  mankind,  we  came  again  to  take  the  oath 
of  fidelity  we  have  so  often  uttered,  and  so  otten 
broken.     It  was  in  the  presence  of  God  that  thou 

didst 


Covenant  of  God  with  the  Israelites.  215 

didst  appear,  contrite  heart!  Penitent  sinner!  He 
discerned  thy  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,  lie  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  very 
act  of  seeming  to  celebrate  this  sacrament  of  love, 
which  should  have  united  tliee  to  thy  brother  as  the 
soul  of  Jonathan  was  knit  to  David,  wouldst  have 
crushed  him  under  thy  feet.  What  a  motive  to  at- 
tention, to  recollection  I  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 ;  Hozv  chxadful  is  this  place  I 
This  is  none  other  than  the  house  of  Gody  and  this 
is  the  gate  of  heaven. 

II.  Moses  required  the  Israelites  in  renewing  their 
covenant  with  God,  to  consider  the  universality  of  thq 
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  tilled  the 
most  distinguished  offices,  and  those  who  performed 
the  meanest  services  in  the  commonwealth  of  Israel ; 
the  women  and  the  children ;  in  a  w  ord,  the  whole 
without  exception  of  those  who  belonged  to  the  peo- 
ple of  God.  It  is  worthy  of  remark,  my  brethren, 
that  God  on  prescribing  the  principal  ceremonies  of 
the  law,  required  every  soul  who  refused  submission 
to  be  cut  off;  that  is,  to  sustain  an  awful  anathema. 
He  hereby  signified,  that  no  one  should  claim  the  pri- 
vileges of  an  Israelite,  without  conformity  to  all  the 
institutions  he  had  prescribed.  So  persuaded  were 
the  people  of  this  truth,  that  they  would  have  regard- 
ed as  a  monster,  and  punished  as  a  delinquent,  any 
man,  whether  an  Israelite  by  choice,  or  descent ;  who 

had 


216  Coveyiant  of  God  with  the  Israelites, 

had  refused  conformity  to  the  passions,  and  attendance 
on  the  solemn  festivals. 

Would  to  God  that  Christians  entertained  the  same 
sentiments  !  Would  to  God,  that  your  preachers 
could  say,,  on  sacramental  occasions,  as  JMoses  said 
to  the  Jews  in  the  memorable  discourse  we  ap- 
ply to  you  ;  Yc  stand  all  of  you  this  day  before  the 
Lord  your  God  ;  the  captains  of  your  tribes^  your 
elders^  your  officers^  your  'xvives,  your  little  ones, 
from  the  hewer  of  wood  to  the  draxvtr  of  xvater. 
But  alas  !  how  defective  are  our  assemblies  on  those 
solemn  occasions  !  But  alas  !  where  were  you,  tem- 
porizers, Nicodemuses,  timorous  souls?  Where  have 
you  been,  jt  is  now  a  fortnight  since  you  appeared 
before  the  Lord  your  God,  to  renew  your  covenant 
with  him.  Ah  !  degenerate  men,  v.  orthy  of  the  most 
pointed  and  mortifying  reproof,  such  as  that  which 
Deborah  addressed  to  Reuben  :  Why  didst  tho.u  stay 
among  the  sheep  folds,  to  hear  the  bleating  of  the 
-Stocks?  Judges  v.  16.  You  were  with  your  gold, 
with  your  silver,  sordid  objects,  to  which  you  pay  in 
this  nation  the  homage,  which  God  peculiarly  requires 
in  climates  so  happy.  You  were  perhaps  in  the  tem- 
ple of  superstition ;  while  we  were  assembled  in  the 
house  of  the  Mo.->t  High.  You  were  in  Egypt,  pre- 
ferring the  garlic  and  onions  to  tlie  milk  and  honey 
of  Canaan ;  while  we  w  ere  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  his 
table,  who  were  adequately  instructed  ;  while  we 
prayed  for  the  future  admission  of  those  who  are  yet 
deprived  by  reason  of  their  tender  age?  Ah!  you 
were  victiujs  to  the  indifference,  the  cares,  and  ava- 
rice of  those  who  gave  you  birth  !  You  were  associ- 
ated by  them  with  those  who  are  enemies  to  the  rer 

forujed 


Covenant  of  God  with  the  Israelites,  217 

formed  name ;  who,  unable  to  convince  the  fathers, 
hope,  at  least,  to  convince  the  children,  and  to  extin- 
guish in  their  hearts  the  minutest  sparks  of  truth  !  O 
God  !  if  thy  justice  have  already  cut  off  those  unw^or- 
thy  fathers,  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  ceruse  of  our  com- 
plaint !  Oh  !  where  were  you,  while  we  celebrated 
the  sacrament  of  the  Lord's  Supper  ?  You,  inhabi- 
tants of  these  provinces,  born  of  reforftied  families, 
professors  of  the  reformation  !  You,  who  are  marri- 
ed, who  are  engaged  in  business,  who  have  attained 
the  age  of  forty  or  fifty  years,  w  ithout  ever  partici- 
pating of  the  holy  eucharist !  There  was  a  time,  my 
brethren,;  among  the  Jews.  \Ahen  a  man  who  should 
have  had  the  assurance  to  neglect  the  rites  wliich  con- 
stituted the  essence  of  the  law,  would  have  been  cut 
off  from  the  people.  Tliis  law  lias  varied  in  regard 
to  circumstances  ;  but  in  essence  it  still  subsists,  and 
in  all  its  forced  Let  him  apply  this  observation,  to 
whom  it  peculiarly  belongs. 

IIL  iVIoses  required  the  Israelites,  in  renewing 
their  covenant  with  God,  to  consider  what  constituted 
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  cove- 
nant, is  the  reciprocal  engagements  of  the  contracting 
parties.  This  is  obvious  from  the  words  of  my  text; 
tliat  thou  shouldest  (stipulate  or)  enter.  Here  we 
distinctly  find  mutual  conditions ;  here  we  distinctly 
find  that  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  convenant  of  God  vvith  the  Israelites,  was  in  sub- 
stance 


218  Covenant  of  God  with  the  Israelites^ 

stance  the  same  as  that  contracted  with  Christians. 
This  being  considered,  what  idea  ought  we  to  form 
pf  those  Christians,  (if  we  may  give  that  name  to 
men  who  can  entertain  such  singular  notions  of  Chris- 
tianity,) who  ventured  to  affirm,  that  the  ideas  of 
conditions,  and  reciprocal  engagements,  are  danger- 
ous expressions,  when  applied  to  the  evangelical  co- 
venant; that  what  distinguishes  the  Jews  from  Chris- 
tians is,  that  God  then  promised  and  required ; 
whereas  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  se- 
veral years  in  reading  the  books,  in  which  those  sys- 
tems, are  contained ;  that  I  might  have  marked  to 
posterity  t,he  precise  degrees  to  which  men  are  capa- 
ble of  carrying  such  odious  opinions.  But  having 
(Jiverted  them  to  otlier  pursuits,  little,  it  is  confessed, 
have  I  read  of  this  sort  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  be- 
lieve them. 

Without  attacking  by  a  long  course  of  causes  and 
consequences,  a  system  so  destructive  of  itself,  we 
will  content  ourselves  with  a  single  test.  Let  them 
produce  a  single  passage  from  the  Scriptures,  in  which 
God  requires  the  acquisition  of  knowledge,  and  en-: 
gages  to  bestow  it,  without  the  least  fatigue  of  read-r 
ing,  study,  and  reflection.  Let  them  produce  a  pas- 
sage, in  which  God  requires  us  to  possess  certain  vir- 
tues, and  engages  to  communicate  them,  without  en- 
joining us  to  subdue  our  senses,  our  temperature,  our 
passions,  our  inclination,  in  order  that  we  may  attain 
them.  Let  them  produce  one  passage  from  the 
Scriptures  to  prove,  that  God  requires  us  to  be  saved 
by  the  merits  of  Jesus  Christ,  and  engages  to  do  it, 
without  the  slightest  sorrow  for  our  past  sins, — with- 
out the  least  reparation  of  our  crimes,— without  pre- 
cautionary 


Covenant  of  God  with  the  Israelites.  ^IQ 

cautionary  measures  to  avoid  them, — without  the  qua- 
lifying dispositions  to  participate  the  fruits  of  his  pas- 
sion. What  am  I  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  attack 
it,  that  we  destined  this  article,  than  to  apprise  some 
among  you  of  having  adopted  it,  at  the  very  momenfc 
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  covenant  God 
has  contracted  with  us,  as  they  did  of  that  he  had 
contracted  with  them.  This  people  had  violated  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  engagements  to 
him.  He  resumed  the  blessings  he  had  so  abundant- 
ly poured  upon  them ;  and,  instead  of  ascribing  the 
cause  to  themselves,  they  had  the  assurance  to  ascribe 
it  to  hijTi.  They  said,  The  temple  of  the  Lord,  the 
temple  of  the  Lord,  the  temple  of  the  Lord,  Jer. 
vii.  4.  We  are  the  children  of  Abraham ;  forget  not 
thy  covenant. — And  how  often  have  not  similar  seati«« 
ments  been  cherished  in  our  hearts  ?  How  often  has 
not  the  same  language  been  heard  proceeding  from 
pur  lips  ?  How  often,  at  the  moment  we  violate  our 
baptismal  vows ;  at  the  moment  we  are  so  far  de- 
praved as  to  falsify  the  oath  of  fidelity  we  have  taken 
in  the  holy  sacrament ;  how  often,  in  short,  does  it 
not  happen,  that  at  the  moment  we  break  our  cove- 
nant with  God,  we  require  him  to  be  faithful  by  al- 
leging,— the  cross — the  satisfaction — the  blood  of  Je- 
sus Christ.  Ah!  wretched  man  !  fulfil  thou  the  con- 
ditions to  which  thou  hast  subscribed  ;  and  God  will 
fultil  those  he  has  imposed  on  himself.  Be  thou  mind- 
ful 


230  CoDenant  of  God  with  the  Israelites. 

fill  of  thy  engagements ;  and  God  will  not  be  forget- 
ful of  his.  Hence,  what  constitutes  the  essence  of  a 
covenant  is,  the  mutual  stipulations  of  the  contracting 
parties.     Tliis  is  what  -we  engaged  to  prove. 

IV.  Moses  required  the  Israelites  to  consider,  in 
renewing,  their  covenant  witli  God,  the  extent  of  the 
engagement :  That  thou  shouldest  entei^  into  cot'e- 
nant  nnth  the  Lord  thy  God,  and  into  his  oath;  that 
he  may  establish  thee  to-day  for  a  people  unto  hini' 
self;  and  that  he  may  he  unto  thee  a  God.  This 
engagement  of  God  with  the  Jews  implies,  that  he 
would  be  their  God  ;  or  to  comprehend  the  whole  in 
a  single  word,  that  he  would  procure  them  a  happi- 
ness 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  perfections, 
not  only  that  the  wicked  should  be  happy,  but  also 
that  the  righteous  should  have  perfect  felicity,  while 
their  purity  is  incomplete.  There  are  miseries  inse- 
parable from  our  imperfection  in  holiness  ;  and,  im- 
perfections being  coeval  with  life,  our  happiness  will 
be  incomplete  till  after  death.  On  the  removal  of 
this  obstruction,  by  virtue  of  the  covenant,  God  hav- 
ing 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,  lam  the  God  of  Abraham  ; 
God  is  not  the  God  of  the  dead,  but  of  the  livings 
Matt.  xxii.  32.  Tliis  assertion,  I  am  the  God.  of 
Abraham,  proceechng  from  the  month  of  the  Supreme 
Being,  was  equivalent  to  a  promise  of  making  Abra- 
ham perfectly  happy.  Now  he  could  not  be  per- 
fectly 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  Is- 
raelites engaged  with  God.     Their  covenant  implies, 

that 


Covenant  of  God  with  the  Israelites.  221 

that  they  should  be  his  people;  that  is,  that  they  should 
obey  his  precepts  so  far  as  human  frailty  would  ad- 
mit. By  virtue  of  this  clause,  they  engaged  not  only 
to  abstain  from  gross  idolatry,  but  also  to  eradicate  the 
principle.  Keep  this  distinction  in  view  :  it  is  clear- 
ly expressed  in  my  text.  Ve  have  seen  their  abomi- 
nationsy  and  their  idols,  xvood  and  stone,  silver  and 
gold.  Take  heed,  lest  there  should  be  among  you 
man  or  woman,  or  family^  or  tribe^  xvhose  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  be  among  you  a  root  that  beareth 
gall  and  wormwood.  Here  is  the  principle.  T  would 
not  enter  into  a  critical  illustration  of  the  original 
terms,  which  our  versions  x^nA^x  gall  and  wormwood. 
They  include  a  metaphor  taken  from  a  man,  who, 
finding  in  his  tield  weeds  pernicious  to  his  grain, 
should  crop  the  strongest,  but  neglecting  to  eradi- 
cate the  plant,  incurs  the  inconvenience  he,  vvished 
to  avoid. 

Tiie  metaphor  is  pci  tinent. .  In  every  crime  we 
consider  both  the  plant,  and  the  root  productive  of 
gall  and  wormwood;  or,  if  you  please,  the  crime  it- 
self, and  the  principle  which  produced  it.  It  is  not 
enough  to  crop,  v.e  must  eradicate.  It  is  apt  enough 
to  be  exempt  from  crimes,  we  must  exterminate  the 
principle.  For  example,  in.thcit,  there  is  both  the 
root,  and  the  phnit  producli.e  of  wormwood  and  gall. 
There  is  theft  gross  and  refined  ;  the  act  of  theft,  and 
the  principle  of  theft.  To  steal  the  goods  of  a  neigh- 
bour is  the  act,  the  gross  act  of  thelt :  but,  to  indulge 
an  exorbitant  wish  for  the  acquisition  of  wealth  ; — to 
make  enormous  charges  ; — to  resist  the  solicitations 
of  a  creditor  for  payment ; — to  be  indelicate  as  to 
the  means  of  gaining  money ; — to  reject  the  mortify- 
ing claims  of  restitution,  is  refined  fraud ;  or,  if  you 
please,  the  principle  of  fraud  productive  of  worm- 
wood and  gall. — It  is  the  same  with  regard  to  impu- 
rity; 


222  Covenant  of  God  with  the  Israelites. 

Tity ;  there  is  the  act  and  the  principle.  The  direct 
violation  of  the  command,  thou  shalt  vot  commit 
adultery,  is  the  gross  act.  But  to  form  intimate  con- 
nexions with  persons  habituated  to  the  vice,  to  read 
licentious  novels,  to  sing  immodest  songs,  to  indulge 
wanton  airs,  is  that  refined  impurity,  that  principle  of 
the  gross  act,  that  root  which  speedily  produces  worm- 
wood and  gall. 

V.  Moses  lastly  required  the  Israelites  to  consider 
the  oath  and  execration  with  which  their  acceptance 
of  the  covenant  was  attended  :  that  thou  shouldest 
enter  into  conenant,  and  into  this  oath.  What  is 
meant  by  their  entering  into  the  oath  of  execra- 
tion ?  That  they  pledged  themselves  by  oath,  to 
fulfil  every  clause  of  the  covenant ;  and  in  case  of 
violation,  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  xvilt  not 
hearken  unto  the  "voice  of  the  Lord  thy  God,  to  ob- 
serve and  do  all  his  commandments  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  Jield;  in  the 
fruit  of  thy  body,  in  the  fruit  of  thy  land,  in  the 
i?icrease  of  thy  cattle.  Cursed  shalt  thou  be  when 
thou  comest  in,  and  cursed  shalt  thou  be  when  thou 
gotst  out.  The  Lord  shall  send  upon  thee  cursing 
and  vexation,  in  all  thou  sett  est  thine  hand  for  to 
do,  until  thou  be  destroyed;  because  of  the  wicked- 
ness  of  thy  doings,  whereby  thou  hast forsakoi  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  be- 
fore thine  enemies^  thou  shalt  go  out  one  xoay  against 
^them,  and  fee  seven  xvays  bejfbrc  them  ;  and  thou 

shalt 


Cove?  ant  of  'God  zdth  the  Israelites,  223 

shalt  be  removed  into  all  the  kijigdoms  of  the  earth. 
And  thou  shalt  grope  at  noonday,  as  the  blind gropeth 
in  dark?iess.  Thy  sons  and  thy  daughters  shall  be 
given  unto  another  people.  Thine  eyes  shall  sec  it ; 
because  thou  servedst  not  the  Lord  thy  God  with 
joyfuhiess,  and  gladness  of  heart,  for  the  abundance 
of  all  things.  Therefore  thou  shalt  serve  thine 
enemies  which  the  Lord  shall  send  against  thee,  in 
hunger,  nakedness,  and  want.  The  Lord  shall  briiig 
against  thee  a  nation  swift  as  the  eagle  ;  a  nation  of 
Jierce  countenance.  He  shall  besiege  thee  in  all  thy 
gates,  until  thy  high  and  fenced  walls  come  doxvn, 
ivherein  thou  trustedst.  And  thou  shalt  eat  the 
fruit  of  thy  ozvn  body,  the  flesh  of  thy  sons  and  thy 
daugters,  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 y 
and  towards  the  wife  of  his  boso?n  ;  so  that  he  will 
not  give  to  any  of  them  of  the  flesh  of  his  children 
whom  he  shall  eat,  Deut.  xxviii.  IJ,  &c. 

These  are  but  part  of  the  execrations  which  the  in- 
fractors of  the  covenant  were  to  draw  upon  themselves. 
And  to  convince  them  that  they  must  determine,  either 
not  to  contract  the  covenant,  or  subject  themselves  to 
all  its  execrations,  God  caused  it  to  be  ratified  by  the 
awful  ceremony  ;  which  is  recorded  in  the  chapter 
immediately  preceding  the  quotations  I  have  made. 
He  commanded  one  part  ot  the  Levites  to  ascend 
mount  Ebal,  and  pronounce  the  curses,  and  all  the 
people  to  say,  Amen.  By  virtue  of  this  command, 
the  Levites  said.  Cursed  be  he  that  setteth  light  by 
his  father  or  his  mother;  and  all  the  people  saidy 
Amen.  Cursed  be  he  that  perverteth  the  judgment 
of  the  stranger,  the  fatherless,  and  xvidoxv  ;  and  all 
the  people  said.  Amen,  Cursed  be  he  that  smiteth 
his  7ieighbour  secretly  ;  and  all  the  people  said,  Amen, 
Cursed  be  he  that  confirmeth  7Wt  all  the  words  of 

this 


2214  Covenant  of  God  with  the  Israelites. 

this  law  to  do  them  ;  arid  all  the  people  said.  Amen  ; 
Deut.  xxvii.  16 — 26. 

The  words  which  we  render,  that  thou  shouldest 
enter-  into  covenant,  have  a  pejciiliar  energy  in  the  ori- 
ginal, and  sii:;nify,  that  thou  shouldest  pass  into  co- 
%-enant.  The  interpreters  of  whom  I  speak,  tliink 
they  refer  to  a  ceremony  formerly  practised,  in  con- 
tracting covenants,  of  which  we  have  spoken  on  other 
occasions.  On  immolating  the  victims,  they  divided 
the  flesh  into  two  parts,  placing  the  one  opposite  to 
the  other.  The  contracting  parties  passed  in  the  open 
space  between  the  two ;  thereby  testifying  their  con- 
sent to  be  slaughtered  as  those  victims,  if  they  did 
not  religiously  confirm  the  covenant  contracted  in  so 
mysterious  a  manner. 

The  sacred  writings  afford  examples  of  this  custom. 
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  other :  and  behold 
a  smoking  furnace,  and  a  burning  lamp  passed  be- 
tween those  pieces.  This  was  a  symbol  that  the  Lord 
entered  into  an  engagement  with  the  patriarch,  ac- 
cording to  the  existing  custom  :  hence  it  is  said,  that 
the  Lord  made  a  covenant  with  Abraham, 

In  the  thirty-fourth  chapter  of  the  prophecies  of 
Jeremiah,  we  find  a  correspondent  passage.  I  will 
give  the  men  that  have  transgressed-  my  covenant, 
zvhich  haxie  not  performed  the  words  of  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  oftlieir 
enemies.  If  we  do  not  find  the  w  hole  of  these  cere- 
monies observed,  when  God  contracted  the  covenant 
on  Sinai,  we  should  mark  what  occurs  in  the  twenty- 
fourth  chapter  of  Exodus  :  Moses  sent  the  young 
men  of  the  children  of  Israel,  which  offered  burnt- 

offeringi 


Covenant  of  God  with  the  Israelites,  225 

flfferings,  a?id  sacrificed  peace-offerings  of  oxen  un- 
to the  Lord.  And  Moses  took  half  oj' the  blood,  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  said.  Behold  the  blood  of  the  covenant 
which  the  Lord  hath  made  tvith  you.  And  he  took 
the  book  of  the  covenant,  and  read  in  the  audience 
of  the  people :  and  they  said,  All  that  the  Lord  hath 
said,  zvill  zve  do,  and  be  obedient.  What  is  the  im- 
port of  this  ceremony,  if  it  is  not  the  same  which  is 
expressed  in  my  text,  that  the  IsraeHtes,  in  contract- 
ing the  covenant  with  God,  enter  into  the  execration- 
oath  ;  suhjecting  themselves,  if  ever  they  should  pre- 
suQie  deliberately  to  violate  the  stipulations,  to  be 
treated  as  the  victims  immolated  on  Sinai,  and  as  those 
wliich  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  regarded 
the  Israelites  alone,  whom  God  addressed  in  lightninas 
and  thunders  from  the  top  of  Sinai.  What !  was 
there  then  no  victim  immolated,  when  God  contracted 
his  covenant  with  us  ?  Does  not  St.  Paul  expressly 
say,  that  without  the  shedding  of  blood,  there  is  no 
remission  of  sins?  Heb.  ix.  22.  And  what  w^re  the 
lightnings,  what  were  the  thunders  of  Sinai  ?  Wliat 
were  all  the  execrations,  and  all  the  curses  of  the  law  ? 
They  were  the  just  punishments  every  sinner  shall 
suffer,  who  neglects  an  entrance  into  favour  with  God. 
Now,  these  lightnings,  these  thunders,  these  execra- 
tions, these  curses,  did  they  not  all  unite  against  the 
slaughtered  victim,  when  God  contracted  his  covenant 
with  us ; — I  would  say,  against  the  head  of  Jesus 
Christ?  O  my  God  !  what  revolting  sentiments  did 
not  such  complicated  calamities  excite  in  the  soul  of 
the  Saviour  !  The  idea  alone,  when  presented  to  his 
mind,  a  little  before  his  death,  constrained  him  to  say, 
Now  is  my  soul  troubled,  John  xii.  27.     And  on 

Vol.  VIL  Q  approaching 


226  Covenant  of  God  with  the  Israelites. 

approaching  the  hour  ;  My  soul  is  exceedingly  sor- 
roxvful,  even  unto  death.  O  my  Father,  if  it  be 
possible,  let  this  cup  pass  from  me.  Matt.  xxvi.  38, 
SQ.  And  on  the  cross;  Aly  God,  my  God,  why 
hast  thou  forsaken  me!  Matt,  xxvii.  46. — Sinner! 
here  is  the  victim  immolated  on  contracting  thy  cove- 
nant with  God!  Here  are  the  sufferings  thou  didst 
subject  thyself  to  endure,  if  ever  thou  shouldest  per- 
fidiously violate  it!  Thou  hast  entered,  thou  hast 
passed  into  covenant,  and  into  the  oath  of  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  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  con- 
"  sent,  if  I  should  violate  the  stipulations  of  thy 
^*  covenant,  and  if  after  the  violation  I  do  not  recover 
"  by  repentance,  I  consent,  that  thou  shouldest  treat 
"  me  as  thou  hast  treated  thy  own  Son,  in  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  cala- 
"  mities  which  were  united  against  him.  And,  as  it 
**  implies  a  contradiction,  that  so  weak  a  mortal  as  I, 
*'  should  sustain  so  tremendous  a  punishment,  1 
''  agree,  that  the  duration  of  my  punishment  should 

compensate 


Covenant  of  God  with  the  Israelites,  227 

'*  compensate  for  the  defects  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  tliis  proposition  for  an  hyperbole,  or  a 
rhetorical  figure.  To  enter  into  covenant  with  God, 
is  to  accept  the  gospel  precisely  as  it  was  delivered  by 
Jesus  Christ,  and  to  submit  to  all  its  stipulations. 
This  gospel  expressly  declares,  tho-t  for?ucators,  that 
liars,  that  drunkards,  and  the  covetous,  shall  not 
inherit  the  kingdom  of  God.  On  accepting  the 
gospel,  we  accept  this  clause.  Therefore,  on  ac- 
cepting 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  commis- 
sion of  any  of  these  crimes,  we  do  not  recover  by 
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  covenant? 

Ah  !  my  brethren,  woe  unto  us  should  we  pro- 
nounce against  ourselves  so  dreadful  an  oath,  without 
taking  the  precautions  suggested  by  the  gospel  to 
avert  these  awful  consequences.  Ah!  my  brethren, 
if  we  are  not  sincerely  resolved  to  be  faithful  to  God. 
let  us  make  a  solemn  vow  before  we  leave  this  tem- 
ple, never  to  communicate,  never  to  approach  the 
Lord's  table. 

What!  never  approach  his  table!  never  commu- 
nicate !  Disdain  not  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  violaters  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. 

Q  2  Let 


328  Covenant  of  God  with  the  Israelites. 

Let  us  seek  that  hand,  let  us  enter  into  this  covenant 
with  God. 

Ttie  engagements,  without  which  the  covenant  can- 
not be  confirmed,  have,  I  grant,  something  awfully 
solemn.  The  oath,  the  oath  of  execration  whicFi 
God  tenders,  is,  I  further  allow,  very  intimidating. 
But  what  constitutes  the  fear,  constitutes  also  the 
delight  and  consolation.  For  what  end  does  God 
require  these  engagements  ?  For  what  end  does  he 
require  this  oath?  Because  it  is  his  pleasure,  that  we 
should  unite  ourselves  to  him  in  the  same  close,  con- 
stant, and  indissoluble  manner,  as  he  unites  himself 
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  grace  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  conqueror 
*^  in  all  the  conflicts,  by  which  the  enemy  of  my  sal- 
^'  vation  comes  to  separate  me  from  thee.  Pardon 
*'  all  the  laults  into  which  I  may  be  drawn  by  human 
"  frailty.  Grant,  if  they  should  suspend  the  senti- 
*'  ments  of  fidelity  I  vow  to  thee,  that  they  may  never 
"  be  able  to  eradicate  them."  These  are  the  prayers 
which  God  loves,  these  are  the  prayers  which  ht 
h^ars.     May  he  grant  us  to  experience  them!  Ameq. 


SERxMON 


SERMON  IX. 


THE  SEAL  OF  THE  COVENANT, 

(For  the  Day  of  Pentecost,) 


2  COR.  i.  9.\,  22. 


He  which  stablisheth  us  with  you  in  Christy  and 
hath  anoint td  us,  is  God :  who  hath  also  scalod 
'us,  and  given  us  the  earnest  of  the  Spirit  hi  our 
hearts, 

JtlOW  distinguished  soever  this  sabbath  may  be,  it 
affords  a  humihatiHg  consideration  to  us.  How 
glorious  soever  the  event  might  be  to  the  church, 
whose  anniversary  we  now  celebrate,  it  cannot  be 
recollected,  without  deploring  the  difference  between 
what  God  once  achieved  for  his  saints,  and  wiiat  he 
is  doing  at  the  present  period.  In  the  hrst  Pentecosi:, 
the  heavens  visibly  opened  to  the  bretliren,  but  our 
weak  eyes  are  uHal)le  to  [)ierce  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  ot  the  gospel  throughout 
the  world  ;  but  now,  it  is  solely  by  the  efforts  of  me- 
ditation and  study,  that  your  preachers  communicate 
knowledge  and  exhortation.  The  earth  shook  ;  the 
most  abstruse  mysteries  were  explained  ;  languages 
the  least  intelligible  became  instantaneously  familiar; 
the  dead  were  raised  to  life ;  Ananias  and  Sapphira 
expired  at  the  apostle'*  feet;  and  such  a  multitude 

of 


230  The  Seal  of  the  Covenant. 

of  prodigies  were  then  achieved,  in  order  to  give 
weight  to  the  ministry  of  the  lirst  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  in- 
sinuate into  your  hearts,  and  conciliate  your  attention. 
What  then  !  is  the  Holy  Spirit,  who  once  descend- 
ed with  so  much  lustre  on  the  primitive  Christians, 
refused  to  us  ?  What  then  !  shall  we  have  no  partici- 
pation in  the  glory  of  that  day;  shall  we  talk  of  the 
prodigies  seen  hy  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  exterior  aspect, 
not  in  the  basis  and  substance  of  Christianity:  what- 
ever essential  endowments  the  Holy  Spirit  once 
communicated  to  the  primitive  Christians,  he  now 
communicates  to  us.  Hear  the  words  we  have  read, 
He  ivhich  stablisheth  you  with  w^-,  in  Christ,  and 
hath  anointed  us,  is  God;  xvho  hath  also  sealed  us, 
and  giveri  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  tlie  manner  in  which 
this  operation  is  expressed   in  the  words  of  my  text. 

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

HI  To  trace  the  disposition  of  the  man  who  re- 
tards, and  the  man  who  furthers  the  operations  of 
the  Holy  Spirit. 

This  comprises  the  outlines  of  our  discourse. 

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

1.  Let  us  reduce  the  metaphor  to  its  genuine  im- 
port. St.  Paul  wished  to  prove  the  truth  and  cer- 
tainty ot  the  promises,  God  had  given  the  church  by 
his  ministry  :    All  the  promises  of  God  in  him  are 

yea, 


The  Seal  of  the  Covenant.  231 

yea,  and  in  him  amen,  2  Cor.  i.  20.  These  are 
Hebrew  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  contrary, 
the  yea  of  a  good  man  is  yea,  and  nay  is  nay.  Hence 
the  maxim  of  a  celebrated  Rabbin,  "  Let  the  disciples 
of  the  wise  give  and  receive  in  fidelity  and  truth,  say- 
ing, yea,  yea;  nay,  nay."  And  it  was  in  allusion  io 
this  mode  of  speech,  that  our  Saviour  said  to  his 
disciples,  Let  your  yea  be  yea^  and  nay  be  nay ; 
whatsoever  is  more  than  these  cometh  oj  evily  Matt, 
v.  37. 

St.  Paul,  to  prove  that  the  promises  God  has  given 
us  in  his  word,   are  yea  and  amen ;  that  is,  sure  and 
certain,  says,  he  has  established  them  in  a  threefold 
manner;  by  the  anointings  the  seal^  and  the  earnests 
These  several  terms  express  the  same  idea,  and  mark 
the  diversified  operations  of  the  Holy  Spirit,  for  the 
confirmation  of  the  evangelical  promises.     How  ever, 
if  another  will  assert,  that  we  are  to  understand  dif- 
ferent operations   by  these  three  terms,   I  will  not 
controvert  his  opinion.     By  the  unction^  may  be  un- 
derstood, the  miraculous  endowment  afforded  to  the 
apostles,  and  to  a  vast  number  of  the  primitive  Chris- 
tians, and  the  inferences  enlightened  men  would  con- 
sequently 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  achievements,  and  particularly  on  the  head 
of  kings  and  priests.     It  implied  that  God  had  de- 
signated  those  men    for   distinguished    offices,    and 
comniunicated  to  them  the  necessary  endowments  for 
the  adequate  disciiatge   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  0}ie,and  ye  laww  allthiiigs,  1  John, 
ii.  ^20, 

By  the  seal,   of  which  the  apostle  here  says,  God 

hath 


232  The  Seal  of  the  Covenant. 

hath  sealed  us,  the  sacraments  may  be  understood. 
The  metaphor  is  derived  from  the  usages  of  society 
in  affixing  seals  to  covenants  and  treaties.  Under 
this  design  are  the  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  Abi^a- 
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  distin- 
guished the  Jews  from  every  nation  of  the  earth ; 
marked  them  as  his  own,  and  blessed  them  with  the 
fruits  of  evangelical  justification.  This  is  its  true 
import,  provided  the  interior  grace  be  associated  with 
the  exterior  sign  ;  I  would  Bay,  sanctification,  or  the 
miage  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  distort- 
ed by  the  schoolmen  ;  The  foundation  of  God  stand- 
eth  sure,  having  this  seal,  the  Loi^d  knoweth  them 
that  are  his :  let  every  one  that  nameih  (or  invok- 
eth)  the  name  of  Christ  depart  from  iniquity,  2 
Tim.  ii.  19.  What  is  God's  seal  ?  How  does  God 
know  his  own  ?  Is  it  V>y  the  exterior  badges  of  sacra- 
ments ?  Is  it  by  the  circumcision  xvhich  is  in  the 
flesh  ?  No,  it  is  by  this  more  hallowed  test.  Let  eve- 
ry 07ie  that  nameth  the  name  of  Christ  depart  from 
iniquity. 

In  fine,  by  the  earnest  of  the  Spirit,  we  under- 
stand those  foretastes  of  heaven  which  God  commu- 
nicates to  some  of  those  he  has  designated  to  celestial 
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,  JVe  that  are  in 
this  tabernacle  do  groan,  being  burthened :  not  that 
zve  xcould  be  unclothed,  but  clothed,  that  mortality 
might  be  swallowed  up  of  life,  Nozv  he  that  hath 
nnxmght  us  for  the  selfsame  thing  is  God ;  who 

alsQ 


The  Seal  of  the  Covenant,  233 

also  hath  given  unto  us  ilte  tamest  of  the  Spirit, 
2  Cor.  V.  4,  5. 

Whether,  therefore,  each  of  these  terms,  unctio7i, 
sealj  earnest^  express  the  same  thing ;  and  I  think  it 
coald  be  proved,  by  several  texts  of  Scripture,  in 
which  they  are  promiscuously  used  ; — or,  whether 
they  convey  three  distinct  ideas; — they  all  indicate 
that  God  confirms  to  us  the  evangelical  promises  in 
the  way  we  have  described. 

This  is  the  idea,  my  brethren,  we  should  attach  to 
the  metaphors  in  our  text.  In  order  to  comprehend 
the  Scriptures,  you  should  always  recollect,  that  they 
abound  with  these  forms  of  speech.  The  sacred 
writers  lived  in  a  warm  climate  ;  whose  inhabitants 
had  a  natural  vivacity  of  imagination,  very  different 
from  us  who  reside  in  a  colder  region,  and  under  a 
cloudy  sky ;  who  have  consequently  a  peculiar  gravi- 
ty, and  dulness  of  temperature.  Seldom,  therefore, 
did  the  men  of  whom  we  have  been  speaking,  employ 
the  simple  style.  They  borrowed  bold  figures:  they 
magnified  objects ;  they  delighted  in  amplitude  and 
hyperbole.  The  Holy  Spirit,  employing  the  pen  of 
the  sacred  authors,  did  not  chano;e,  but  sanctify  their 
temperature.  It  was  his  pleasure  that  they  should 
speak  in  the  language  used  in  their  own  time ;  and 
avail  themselves  of  those  forms  of  speech,  witiiout 
which  they  would  neither  have  been  heard  nor  under- 
stood. 

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  would  reject  imaginary  mysteries,  let  us  not  des- 
troy those  which  are  real.  This  second  caution  is 
requisite,  in  order  to  supersede  the  false  glosses  which 
have  been  attached  to  the  text.  Two  of  these  we 
ought  particularly  to  reject; — the  one  on  the  word 
Spirit ; — the  other  on  the  words,  seal,  iinctiou,  and 
earnest,  which  we  have  endeavoured  to  explain. 

Some 


234  The  Seal  of  the  Covenant. 

Some  divines  have  asserted,  that  the  word  Spirit, 
ought  to  be  arranged  in  the  class  uf  inetapliors  de- 
signed to  express,  not  a  pe/son  of  the  Gouhcad,  but 
an  action  of  Providence;  and  tliat  we  shoidd  attach 
this  sense  to  the  term,  not  only  in  this  text,  but  also 
in  all  those  we  adduce  to  prove,  that  there  is  a  divine 
person  distinct  Irom  tiie  Father  anl  '  j  Son,  called 
the  Holy  Spirit. 

We  have  frequently,  in  this  pulpit,  avowed  our 
ignorance  concerning  the  nature  of  the  divine  essence, 
if  I  may  be  allowed  the  expression.  We  have  often 
declared,  that  we  can  determine  nothing  concerning 
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  acknowledged, 
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  sub- 
ject, is  all  that  reasonable  men  can  expect  from  the 
philosopher,  and  the  divine. 

When  we  find  in  the  Scriptures,  certain  ideas  of 
tlie  Godhead ; — ideas,  which  have  not  the  slightest 
dissonance  to  those  afforded  by  his  works ; — ideas, 
moreover,  clearly  expressed,  and  repeated  in  a  variety 
of  places,  we  admit  them  without  hesitation,  and  con- 
demn those,  who,  by  a  false  notion  conceining  pro- 
priety of  thought,  and  precision  of  argument,  refuse 
their  assent.  Now,  it  seems  to  me,  that  they  fall 
into  this  mistake,  who  refuse  to  acknowledge,  in  the 
texts  we  adduce,  a  declaration  of  a  Divine  Person. 

I  shall  cite  one  single  passage  only  from  the  six- 
teenth chapter  of  the  gospel  by  St.  John  ;  JVhe7i  he, 
the  Spirit  of  truth  is  come,  he  will  guide  you  into 
all  truth;  for  he  shall  not  speak  of  himself;  but 

whatsoever- 


Tlie  Seal  of  the  Covenant.  "ISo 

whatsoever  he  shall  hear,  thai  shall  he  speak :  and 
he  will  shew  you  things  to  come.  He  shall  glorify 
me;  for  he  siiall  receive  of  mine ^  and  shew  it  unto 
you.  I  ask  j;iere,  whether  this  propriety  of  thought, 
and  precision  of  ari^imient.  of  which  tiie  persons  we 
attack  make  a  profession,  I  had  ahnOst  said  a  parade, 
obstruct  their  perception  of  three  persons  in  the  words 
we  have  read  ?  If  so,  can  it  obstruct  their  perceivingr 
the  Father,  to  whom  all  things  bclon<y;  the  Son,  who 
participates  in  all  tilings  which  belong  to  the  Father: 
the  Holy  Spirit,  who  receives  those  things,  and  re- 
veals them  to  the  church  ?  I  ask  again,  whether  this 
propriety  of  thought,  and  precision  of  argument,  can 
understand  an  action  of  Providence,  by  what  is  as- 
cribed to  the  Floly  Spirit  r  And  whether,  without 
offering  violence  to  the  laws  of  language,  they  can 
substitute  for  the  term  spirit,  the  words  action  and 
providence,  and  thus  paraphrase  the  whole  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  Providence, 
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  conless,  my  brethren, 
nothing  but  the  reluctance  we  have  to  submit  our 
notions  to  the  decision  of  Suj'^reme  VV^isdom  can  excite 
an  apprehension,  that  a  distinct  person  is  net  set 
forth  in  the  words  we  have  cited.  And,  wlien  it  is 
once  admitted,  that  the  Holy  Spirit  sent  to  the  church 
is  a  divine  person,  can  they,  on  comparing  the  words 
of  our  text  with  those  we  have  quoted,  resist  the  con- 
viction, that  the  same  Spirit  is  intended  in  both  these 
passages  ? 

In  the  class  of  those,  wlio,  under  a  pretext  of  not 
admitting  imaginary  mysteries,  reject  such  as  are  real, 
we  arrange  those  divines,  who  deny  the  agency  of 
this  adorable  person  on  the  heart,  in  what  the  apostle 

calls, 


236  The  Seal  of  the  Covenant, 

calls,  unction,  seal,  and  earnest:  those  siipralapsa- 
rian  teachers,  who  suppose,  that  all  the  operation  of 
the  Holy  Spirit  on  the  regenerate,  consists  in  enabling 
thern  to  preach  ;  that  he  does  not  afford  them  the 
slightest  interior  aid,  to  surmount  those  difficulties 
which  naturally  obstruct  a  compliance  with  the  grand 
design  of  preaching.  The  Scriptures  assert,  in  so 
many  places,  the  inefficacy  of  preaching  without  those 
aids,  that  no  doubt  can,  in^my  opinion,  be  admissible 
upon  the  subject.  But,  if  some  divines  have  degrad- 
ed this  branch  of  Christian  theology,  by  an  incautious 
defence,  to  them  the  blame  attaches,  and  not  to  those 
who  have  established  it  upon  solid  proof.  Those 
divines,  who,  by  a  mode  of  teaching  much  more  cal- 
culated to  confound,  than  defend,  orthodox  opinions, 
have  spoken  of  the  unction  of  the  Spirit,  as  though  it 
annihilated  the  powers  of  nature,  and  as  though  they 
made  a  jest ; — yes,  a  jest,  of  the  exhortations,  pro- 
mises, and  threatenings  addressed  to  us  in  the  Scrip- 
ture? : — Those  divines,  if  there  are  such,  shall  give 
an  account  to  God  for  the  discord  they  have  occa- 
sioned in  the  church,  and  even  for  the  heresies  to 
which  their  mode  of  expounding  the  Scriptures  has 
given  birth. 

You,  however,  brethren,  embrace  no  doctrines  but 
those  explicitly  revealed  in  the  Scriptures  ; — you, 
who  admit  the  agency  of  the  Holy  Spirit  on  the  heart, 
unsoHcitous  to  define  its  nature. — You,  who  say  with 
Jesus  Christ,  the  wind  hloweth  where  it  listeth,  and 
thou  hearest  the  sound  thei^eof,  but  canst  not  tell 
whence  it  cometh^  and  whither  it  goeth,  John  iii.  8. 
— You,  who  especially  admit,  that  the  more  con- 
scious vve  are  of  the  want  of  grace,  the  more  we 
should  exert  our  natural  gifts ;  that,  the  more  need 
we  have  of  interior  aids,  the  more  we  should  profit  by 
exterior  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 


The  Seal  of  the  Covenant.  237 

graciously  established  among  us  !  Fear  not  to  follow 
those  faithful  guides,  and  to  adopt  precautions  so  wise; 
under  a  pretext  of  reducing  metaphors  to  precision, 
never  enfeeble  their  force  ;  and,  under  a  plea  of  not 
admitting  imaginary  mysteries,  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  distinguished. 
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  Scriptures,  and 
especially  in  expounding  texts  which  treat  of  the 
agency  of  the  Spirit,  is,  the  neglecting  to  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.  Som« 
are  scarcely  initiated  into  knowledge  and  virtue  ; 
others  approach  perfection ;  and  some  hold  a  middle 
rank  between  the  two.  We  address  to  this  concrre- 
gation  certain  general  discourses,  which  cannot  apply 
with  equal  force  to  all ;  it  belongs  to  each  of  our 
hearers,  to  examine  how  far  each  argument  has  refer- 
ence to  his  case. 

Applying  now  to  the  words  of  our  text  the  general 
maxim  we  have  laid  down ;  you  will  recollect  the  ideas 
we  have  attached  to  the  terms  used  by  the  apostle,  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  understand 
those  Scriptures,  which  speak  of  the  operations  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  va- 
rious ways.  All  have  not  received  the  threefold  unc- 
tion, the  threefold  seal,  the  threefold  earnest.  To 
some,  the  Holy  Spirit  has  confirmed  the  first,  avaiU 
ing  himself  of  their  ministry  for  the  achievement  of 

miracles. 


<238  The  Seal  of  the  Covenant. 

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  confirm- 
ation was  added  to  the  first ;  at  the  moment  he  car- 
ried conviction  to  the  mind,  he  sanctified  the  heart. 
With  regard  to  others,  he  communicated  more ;  not 
only  persuading  them  that  a  religion,  which  promises 
celestial  felicity,  is  true  ;  not  only  enabling  to  conform 
to  the  conditions  on  which  this  lelicity  is  promised, 
but  he  also  gives  them  fortastes  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  reality 
of  the  Spirit's  agency  on  the  heart.  But  how  can  I  at- 
tempt the  discussion  of  so  vast  a  subject  in  one  dis- 
course, when  so  many  considerations  restrict  me  to  bre- 
vity ?  We  shall,  therefore,  speak  of  the  nature  and  reality 
of  the  Spirit's  agency  on  the  heart,  so  far  only  as  this 
is  necessary  to  furnish  matter  for  our  third  head,  on 
which  we  are  now  entering ;  and  which  is  designed  to 
trace  the  dispositions  that  favour,  and  such  as  retard, 
'the  operations  of  the  Spirit:  a  most  important  dis- 
cussion, which  will  develope  the  causes  of  the  anni- 
versary of  Pentecost  being  unavailing  in  the  church, 
and  point  out  the  dispositions  for  its  worthy  celebra- 
tion. 

What  we  shall  advance  on  this  subject,  is  founded 
on  a  maxim,  to  which  I  solicit  your  peculiar  attention ; 
namely,  that  tver,y  motion  of  the  Spirit  on  the  heart  of 
good  men,  requires  correspondent  co-operation ;  with- 
out which  his  agency  would  be  unavailing.  The  re- 
fusal to  co-operate  is  called  in  Scripture,  que^iching 
— grieving — resisting — and  doing  despite  to  the 
Spiiit.  Now,  according  to  tiie  style  of  St.  Paul^ 
this  quenching — grieving — resisting — and  doing  des- 
pite to  the  Holy  Spirit,  is  to  render  his  operation  un- 
availing. 

Adequately  to  comprehend  this  maxim,  and  at  the 

same 


The  Seal  of  the  Covenant.  239 

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  perliaps  be  considered  in  one  of  these  three  re- 
spects ;  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 
whom  he  works,  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  purely  physical :  and 
to  affit'm  that  the  Holy  Spirit  acts  solely  by  irresisti- 
ble influence,  man  being  simply  passive,  is,  in  our 
opinion,  a  morality  extremely  corrupt.  To  consider 
the  Holy  Spirit  simply  as  a  lawgiver,  and  man  mere- 
ly as  a  moral  being,  capable  of  vice  and  virtue  ;  and 
to  aftirm,  that  the  Holy  Spirit  only  proposes  his  pre- 
cepts, and  that  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  ex- 
ceedingly controverted,  the  two  equally  dangerous 
rocks,  against  which  so  many  divines  have  cast  them- 
selves 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  dis- 
positions 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  irnmortalitii  and  life.  These 
he  confirms,  first,  by  the  persuasion  he  aflibrds,  con- 
Rerning  the  truth  of  the  gospel ;  causing  it  to  spring 

up 


240  The  Seal  of  the  Covenant, 

up  in  the  heart  on  review  of  the  miracles  performed 
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  gift  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 
for  the  meat  that  perisheth;  but  for  that  meat 
which  endureth  unto  eternal  life^  which  the  Son  of 
man  shall  give  unto  you,  for  him  that  hath  the  Father 
sealed,  John  vi.  S7.  The  seal  which  distinguished 
Jesus  Christ,  was  the  gift  of  miracles  he  had  received 
of  God,  to  demonstrate  the  divine  authority  of  his 
mission  :  so  he  himself  affirmed  to  the  multtiudes  : 
The  works  which  the  Father  hath  given  me  tofinishy 
the  same  works  that  I  do,  bear  witness  that  the  Fa- 
ther hath  sent  me,  John  v.  36. 

The  inference^  with  regard  to  the  Lord,  is  of  equal 
force  with  regard  to  the  disciples.  The  miraculous 
endowments,  granted  to  them,  sanctioned  their  mis- 
sion ;  as  the  mission  of  the  Master  was  sanctioned  by 
the  miraculous  powers  with  which  it  was  accompanied. 
What  seal  more  august  could  have  been  affixed  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  Deity  have  comn)unicated  his  omnipotence 
to  impostors?  Could  he  even  have  wished  to  lead 
mankind  into  mistake  ?  Could  he  have  allowed  hea* 
ven  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 


The  Seal  of  the  Covenant.  241 

would  not  only  include  infidelity  of  heart,  whose 
principle  is  malice  ;  I  would  not  only  include  here 
tliosc  eccentric  rnen,  who  resist  the  most  palpable 
proofs,  and  evident  demonstrations,  and  tiiink  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  noto- 
rious, as  to  supersede  the  necessity  of  argument.  But 
I  would  also  convince  you  Christians,  that  the  neg- 
lect of  studying  the  history  of  the  miracles  we  cele- 
brate to-day,  is  an  awful  source  of  subversion  to  the 
agency  we  are  discussing.  Correspond,  by  serious 
attention  and  profound  recollection,  to  the  efforts  of 
the  Holy  Spirit  in  demonstrating  the  truth  of  your 
religion.  On  festivals  of  this  kind,  a  Christian  should 
recollect  and  digest,  if  I  may  so  speak,  the  distin- 
guished proofs  which  God  gave  of  the  truth  of  Chris- 
tianity on  the  day,  whose  anniversary  we  now  cele- 
brate.    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;  vvhen  I  am  told,  that  the  first  heralds 
of  the  gospel  performed  the  miracles,  attributed  to 
their  agency. 

•'  I  wish  to  know,  whether  the  miracles  of  the  apos- 
tles have  been  narrated,  (Acts  ii.)  and  inquire  whe- 
ther those  holy  men  have  named  the  place,  the  time, 
the  witnesses,  and  circumstances  of  the  miracles  : 
whether  it  be  true  that  those  miracles  were  performed 
in  the  most  public  places,  amid  the  greatest  concourses 
of  people,  in  presence  of  Persians,  of  Medes,  of  Par- 
thians,  of  Elamites,  of  dwellers  in  Mesopotamia,  in 
Judea,  in  Cappadocia,  in  Lybia;  among  Cretes,  Arabs, 
and  Jews. 

"  I  wish  to  know,  in  what  Avay  these  miracles  were 
foretold  ;  whether  it  be  true,  that  these  were  the  cha- 

Voi..  VU.  Ii  racteristics 


342  The  Seal  of  the  Covenant.  » 

racteristics  c»f  evangelical  preachers,  which  the  pro- 
phets had  traced  so  many  ages  before  the  evangelical 
period  ;  and  whether  w^e  may  not  give  another  inter- 
pretation to  these  distinguished  predictions :  Yet  once 
it  is  a  little  while,  and  Iivill  shake  the  heavens,  and 
the  earth,  and  the  sea^  and  the  dry  land.  And  I 
zvill  shake  all  nations  and  the  desire  oj  all  nations 
shall  come,  Hag.  ii.  5,  6.  I  will  pour  out  my  Spirit 
upon  all  flesh  ;  and  your  sons  and  your  daughters 
shall  prophesy.  Your  old  men  shall  dream  dreams, 
your  young  men  shall  see  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  w^ere  receiv- 
ed ;  whether  it  be  true,  that  the  multitudes,  the  my- 
riads of  proselytes,  who  liad  it  in  their  power  to  in- 
vestigate the  authenticity  of  the  facts,  sacrificed  their 
case,  tlieir  reputation,  their  [fortune,  their  life,  and 
every  comfort  which  martyrs  and  confessors  have 
been  accuston)ed  to  sacrifice :  I  wish  to  know,  whe- 
ther the  primitive  Christians  made  these  sacrifices 
on  embracing  a  religion  chiefly  founded  on  a  belief 
of  miracles. 

"  I  wish  to  know,  in  what  way  these  miracles  were 
opposed ;  \\  hether  it  be  true,  that  there  is  this  distin- 
guished 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  Zosimuses,  who  lived 
in  the  ages  in  which  these  facts  were  recent,  took 
other  methods  to  evade  their  force  ;  attributing  them 
to  the  powers  of  magic,  or  confounding  them  with 
other  pretended  miracles." 

This  is  the  study  to  which  we  should  proceed : 
woe  be  to  us  if  we  re^^ard  it  as  a  tedious  task,  and  ex- 
cuse  ourselves  on  inconsiderable  pretexts !  Ts  there 
any  thing  on  earth,  which  should  interest  us  more 

than 


The  Seal  of  the  Covenant,  ^43 

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  Hfe,  most 
of  us  having  already  run  the  greater  part  of  our  course, 
called  every  moment  to  enter  into  the  invisible  world, 
destined  there  to  destruction,  or  eternal  existence ;  is 
there  a  question  more  interesting  than  this  ?  ^'  Is  it 
*'  for  destruction,  or  eternal  existence,  I  am  designat- 
**  ed  by  my  Maker  ?  Are  tlie  notions  1  entertain  of 
"  immortality  ;  of  pleasures  for  evermore  at  God's 
"  right  hand  ;  of  fulness  of  joy  around  his  tlirone;  of 
"  intimate  intercourse  with  the  adorable  Being ;  of 
"  society  with  angels,  with  archangels,  with  cherubim 
'^  and  seraphims;  for  ages,  millions  of  ages,  an  eter- 
*'  nity  with  the  blessed  God,  are  the  notions  I  enter- 
^'  tain,  realities,   or  chimeras  ?"    No,   my  brethren, 
neither  in  a  council  of  w^ar,  nor  legislative  assembly, 
nor  philosophical  society,  never  were  questions  more 
important  discussed.     A  rational  man  should  have 
nothinc[  more  at  heart  than  their  elucidation.    Nothin^f 
whatever  should  afford  him  greater  satisfaction,  than 
when  engaged  in  researches  of  this  nature,  he  disco- 
vers  some  additional  evidence  of  immortality  ;  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  cherish, 
the  first  agency  of  the  Holy  Spirit  on  their  heart; 
there  are  also  dispositions  which  retard*  and  clierish 
the  second.  The  Holy  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 

R  2  yon 


^44  The  Seal  of  the  Covenant, 

,  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,  The  unclean  shall  not  inherit 
the  kingdom  of  God,  1  Cor.  vi.  10.  But  you  have 
opposed  his  gracious  work  ;  you  have  abandoned  the 
heart  to  irregular  affection  ;  you  have  pursued  objects 
calculated  to  inflame  concupiscence,  or  enkindle  it 
with  additional  vitrour. 

o 

The  Holy  Spirit,  desirous  to  humble  the  heart,  ex- 
hibits the  most  mortifying  portraits  of  your  weakness, 
your  ignorance,  your  dissipation,  your  indigence,  your 
mortality  and  corruption, — a  train  of  humiliating 
considerations  in  which  your  own  character  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  aflfected  literature,  and  imaginary  vir- 
tues. Improve  this  thought,  my  brethren,  confess 
your  follies ;  yield  to  the  operations  of  grace,  which 
would  reclaim  3^ou  from  the  sins  of  the  age,  and  make 
you  partakers  of  the  divine  purity,  in  order  to  a  par- 
ticipation of  the  Divine  felicity.  Practice  those  vir- 
tues which  the  apostle  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  atten- 
tively, 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  super- 
fluities with  the  indigent,  and  to  do  good  offices  for 
your  neighbours.     But  a  man,  who,  when  celebrating 

the 


The  Seal  of  the  Covenant.  245 

the  anniversary  of  a  da}^  in  which  God's  love  was  so 
abundantly  shed  upon  the  church,  in  which  the  Chris- 
tians became  united  by  ties  so  tender,  feels  reluctance 
to  afford  these  slight  marks  of  the  love  we  describe; — 
a  man  who,  vvra[)t  up  in  his  own  sufficiency,  and  in 
the  ideas  he  forms  of  his  own  grandeur,  seea  nothing 
worthy  of  himself  in  tlie  religion  God  has  prescribed; 
would,  however,  converse  with  his  Maker,  and  re- 
ceive 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  Chris- 
tian, has  not  even  a  notion  of  Christianity.  At  the 
moment  he  congratulates  himself  with  being  distin- 
guished from  the  rest  of  mankind  by  the  seal  of  God, 
he  has  only  the  seal  of  the  devil, — inflexibiHty  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  the  laudable  ambition  of  carrying  charity 
as  far  as  it  was  carried  by  Jesus  Christ.  To  express 
myself  in  tiie  language  of  Scripture,  I  would  animate 
you  to  love  your  neighbour  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  pene- 
trated with  the  wretchedness  of  people  xvitkout  hope, 
without  God  ill  the  world,  Epii.  ii.  12.  Avail 
yourselves  of  the  prosperity  of  your  navigation  and 
commerce,  to  send  the  gospel  into  districts,  where 
creatures  made  in  the  image  of  God,  know  not  iiim 
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, 


M6  The  Seal  of  the  Covenant. 

tures,  not  fire  and  faggot,  but  persuasion,  instruction, 
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 
worldl3^-njindedness,and  astonishing  hardness  of  heart, 
are  obstructed  from  following  the  light.  Address  to 
them  the  closest  exhortations.  Offer  them  a  parti- 
cipation 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  and  circulation.  Pray 
him,  my  fellow-countrymen,  that  he  would  have  pity 
on  your  country,  in  which  one  prejudice  succeeds 
another.  Be  afflicted  with  the  afliiction  of  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- 
voured souls.  On  this  subject,  I  seem  suspended 
between  the  fear  of  giving  countenance  to  enthu- 
siasm, and  of  suppressing  one  of  the  most  conso- 
latory truths  of  the  Christian  religion.  It  is,  how- 
ever, a  fact,  that  there  are  highly-favoured  souls,  to 
whom  the  Holy  Spirit  confinns  the  promises  of  ce- 
lestial happiness,  by  a  communication  of  its  foretastes 
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  life  ;  the  dust  shall 


The  Seal  of  the  Covenant.  247 

"  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,  /  know  in  whom  I  haxt 
believed,  and  I  am  persuaded  he  is  able  to  keep 
that  which  I  have  co77imitted  unto  him  aminst  that 
day,  2  Tim.  i.  12.  I  knoxv  that  my  Redeemer  Uv 
eth,  and  that  he  shall  stand  at  the  latter  day  upon 
the  earth.  And  though  after  my  skin  worms  dt- 
stroy  this  body^  yet  in  my  flesh  shall  I  see  God, 
Job  xix.  25,  26.  O  God!  though  thou  slay  me, 
yet  will  I  trust  in  thee.  Though  I  xvalk  through 
the  valley  of  the  shadoxv  of  death,  I  will  fear  no  evil, 
Psa.  xxiii.  4.  I  have  set  the  Lord  always  before 
me  ;  because  he  is  on  my  right  hand,  I  shall  not  be 
moved,  Psa.  xvi.  8. 

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  multi- 
tude, secluded  from  care,  and  conversing  with  the 
blessed  God,  they  can  express  themselves  in  these 
words,  My  soul  is  satisfied  xvith  marroxv  and  fat- 
ness,  xvhen  I  remember  thee  upon  my  bed^  and  me- 
ditate upon  thee  in  the  night-iv  at  cites,  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  faithful  iee\,  to  ter- 
minate a  life  of  calamities  and  imperfections  ;  and 
the  satisfaction  they  receive  every  evening,  on  re- 
flecting that  another  day  of  tlieir  pilgrimage  is  pass- 
ed ;  that  they  are  one  step  nearer  to  eternity.  In 
this  tabernacle  we  groan  earnestly,  desiring  to  be 
clothed  upon  with  our  house  ivhich.  is  from  heaven, 
2  Cor.  V.  2.     My  desire  is  to  depart,  and  to  be 

with 


248  The  Seal  of  the  Covenant. 

with  Christ,  Phil.  i.  23.  Why  is  his  chariot  so 
long  in  coming?  Why  do  his  coursers  proceed  so 
slow  ?  IFken  shalt  I  come,  and  appear  before  God, 
Psa.  xl.  2. 

JNIy  brethren,  in  what  language  have  I  been  speak- 
ing ?  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  this  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  recrea- 
tions of  the  age.  ]\lost,  even  of  those  who  conform 
to  the  precepts  of  piety,  do  it  by  constraint.  We 
obey  God,  merely  because  he  is  God.  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 
which  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  lustre 
to  our  name,  and  some  consistency  to  what  is  deno- 
minated, fortune.  But  O  !  after  all,  let  us  regard 
these  things  in  their  true  light.  Let  us  recollect  that, 
upon  earth,  man  can  only  have  transient  happiness. 
My  fortune  is  not  essential  to  my  felicity ;  the  lustre 
of  my  name  is  not  essential  to  my  felicity  ;  the  es- 
tablishment of  my  family  is  not  essential  to  my  feli- 
city :  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  good- 
ness, left  them  in  tiie  uncertainty  and  vicissitude  of 
all  sublunary  bliss.     But  my  salvation,  my  salvation, 

is 


Tlie  Seal  of  the  Covenant,  249 

is  far  above  the  vicissitudes  of  life.  The  mountains 
sJiall  depart,  and  the  hills  he  moved ;  but  vnj  kind- 
ness  shall  not  depart  from  thee,  neither  shall  the 
covenant  ojmy  peace  be  removed,  Isa.  liv.  10.  LiJ't 
up  your  eyes  to  the  heaveiw,  and  look  upon  the 
earth  beneath :  for  the  heavens  shall  vanish  away 
like  smoke,  and  the  earth  shall  zvaa:  old  like  a  gar- 
.  77ient ;  but  my  salvation  shall  be  for  ever,  and  my 
inghteo'usness  shall  not  be  abolished,  Isa.  li.  6.  May 
God  indulge  our  hope,  and  crown  it  with  success. 
Amen. 


SERMON 


SERMON  X. 


THE  FAMILY  OF  JESUS  CHRIST. 


MATTHE^y  xii.  46 — 50. 

While  he  yet  talked  to  the  people,  behold  his  mother, 
and  his  brethreti  stood  u'ithout,  desiring  to  speak 
zvith  him.  Then  one  said  unto  him,  behold,  thy 
mother,  and  thy  brethren  stand  w-thout,  d.  siring 
to  speak  with  thee.  But  he  answered  and  said 
unto  him  that  told  him,  fVho  is  my  mother  f  and 
who  are  my  brethren  ?  And  he  stretched  forth 
his  hand  towards  his  disciples,  and  said.  Behold 
my  another,  and  my  brethren.  For  whosoczer 
shall  do  the  will  of  my  Father  which  is  in  heaven, 
the  same  is  my  brother,  and  sister,  and  mother. 

JljLE  said  unto  his  father  and  to  his  mother,  I  have 
not  seen  him  ;  neither  did  he  acknowledge  his  bre- 
thren, nor  know  his  own  children,  Dcut,  xxxiii.  9» 
S©  Moses  said  of  the  tribe  of  Levi.  Was  it  to  re- 
proach, or  applaud  ?  loliowing  the  first  impiession 
of  this  sentence,  it  contains  undoubtedly  a  sharp  re- 
buke, and  a  deep  reproach.  In  what  more  unfa- 
vop.rable  light  could  we  view  the  Levites  ?  AV  i)at  be- 
came of  their  natural  affection,  on  disowning  tLc  per- 
sons to  whom  they  were  united  by  ties  so  tender,  on 
plunging  their  weapons  in  the  breasts  of  those  who 
give  them  birth  ? 

But 


'252  The  Family  of  Jesus  Christ, 

But,  raising  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  illustrious 
character  of  those  ministers  of  the  living  God;  and 
one  of  the  finest  panegyrics  which  mortals  ever  re- 
ceived. 

Nature  and  rehgion,  it  js  admitted,   requife  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  witn  all  our  hearty  zvith  alt  our  soulf  ajid 
with  all  our  miJid,     In  fact,  we  ought  to  love  God 
alone.     Further,   our  love  to  him  ought  to  be  the 
centre  of  every  other  love  :  when  the  latter  is  at  va- 
riance with  the  former,  God  must  have  the  prefer- 
ence ;  when  we  can  no  longer  love  father  and  mo- 
ther, without  ceasing  to  love  God,  our  duty  is  deter- 
mined ;  w^e  must  cease  to  love  our  parents,   that  our 
love  may  return  to  its  centre.     These  were  the  dis- 
positions of  the  Levites.     Obedient  children,  affec- 
tionate brethren,  they  rendered  to  the  persons  to  whom 
God  had  united  them,  every  duty  required  by  so  close 
a   connexion.      But,    when    those    persons   revolted 
against  God,  when  they  paid  supreme  devotion  to  an 
ox  that  eateth  grass,  as  the  Psalmist  says;  when  the 
Levites  received  this  commandment  from  God,  their 
Lawgiver  and  Supreme ;  Put  every  man  his  sword 
by  his  side,  and  go  in  and  out  from  gate  to  gate 
throughout  the  campy  and  slay  every  man  his  bro- 
ther ;  and  every  man  his  compufiion,  and  every  man 
his  neighbour,  Exod.  xxxii.  ^7.     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  brethre^i,  and  his  children,  I  have 
not  known  them. 

My  brethren,  if  we  must  break  the  closest  ties  with 

those 


The  Family  of  Jesus  Christ.         253 

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  pro- 
portion the  degree  of  attachment  we  have  for  them. 
Of  this  disposition  you  have,  in  the  werds  of  my  text, 
a  model  the  most  worthy  of  imitation.  One  appriz- 
ed Jesus  Christ,  that  his  mother  and  brethren  re- 
quested to  speak  with  him.  fFho  is  my  mother? 
And  who  are  my  brethren?  replied  he;  And 
stretching  forth  his  hand  tozvards  his  disciples,  he 
said,  Behold  my  mother,  and  my  brethren,  for  who- 
soever  shall  do  the  will  of  my  Father  which  is  in 
heaven,  the  same  is  my  brother^  and  sister,  and 
mother. 

The  nobility  of  this  world,  those  men  of  whom  the 
Holy  Spirit  somewhere  says,  Men  of  high  degree 
are  a  lie,  have  by  this  consideration  been  accustomed 
to  enhance  the  dignity  of  their  descent.  Titles,  and 
dignities,  say  they,  may  be  purchased  with  money, 
obtained  by  favour,  or  acquired  by  distinguished  ac- 
tions ;  but  real  nobility  cannot  be  bought,  it  is  trans- 
mitted by  an  illustrious  succession  of  ancestors,  which 
monarchs  are  unable  to  confer.  Christian  !  obscure 
mortal !  offscouring  of  the  w^orld  !  dust  and  ashes  of 
the  earth,  whose  father  was  an  Amorite,  and  whose 
mother  was  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  perfections  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 
words  of  my  text. 

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

IL  The 


254?         The  Family  of  Jesus  Christ. 

II.  The  family  of  Jesus  Christ  according  to  the 
Spirit.  One  said,  thy  mother,  and  thy-  brethren, 
desire  to  speak  xvith  thee.  Here  is  the  family  of 
Jesus  Christ  according  to  the  liesh.  Who  is  my  mo- 
ther f  and  ivho  are  my  brethren  ?  Whosoever  shall 
do  the  will  of  my  Father  xohich  is  in  heaven,  the 
same  is  my  brother,  and  sister,  and  mother.  Here 
is  the  family  of  Jesus  Christ  according  to  the  Spirit. 
Both  these  objects  must  be  kept  in  view. 

I.  The  idea  which  our  Divine  Master  has  given 
us  of  this  first  fauiily,  will  supersede  our  minuter 
efforts  to  trace  its  origin.  It  is  obvious,  from  what 
he  has  said,  that  our  chief  attention  should  be  to  de- 
velope  the  character  of  those  who  belong  to  his  fami- 
ly, according  to  the  Spirit,  rather  than  to  trace  those 
who  belong  to  him  according  to  the  flesh.  Whatever, 
therefore,  concerns  this  Divine  Saviour,  claims, 
though  not  equal,  at  least,  some  degree  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  consequently  information 
which  contributes  to  the  confirmation  of  our  faith. 

There  is  no  difficulty  in  determining  concerning  the 
identity  of  the  person,  called  in  my  text,  the  mother 
of  Jesus.  The  expression  ought  to  be  literally  un- 
derstood ;  it  designates  that  holy  woman,  A\'hose  hap- 
piness all  ages  must  magnify,  she,  by  peculiar  privi- 
lege, being  chosen  of  God  to  be  overshadozved  by  the 
Hiishest,  to  bear  in  her  sacred  womb,  and  brina  into 
the  world,  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  characteristic  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, 


The  Familij  of  Jestis  Christ.  255 

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  ancestors 
of  our  Jesus,  as  to  leave  the  pretensions  of  his  descent 
from  David,  and  Judah,  uncertain.  It  is  to  be  re- 
gretted, that  the  manner  in  which  some  divines,  and 
divines  of  distinguished  name,  have  replied  to  this 
objection,  has,  in  fact,  given  it  weight,  and  seemed 
the  last  eftbrts  of  a  desperate  cause,  rather  than  a 
satisfactory  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  evangelists  insert  th« 
genealogy  of  Joseph,  and  omit  that  of  Mary,  Jesus 
Christ  being  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  father,  and 
the  adopted  son,  being  accounted  the  same,  though 
of  different  extraction?  Would  not  this  have  been 
the  way  to  flatter  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  descended 
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  the  genealogy  of  Mary,  to  whom  he  was 
betrothed?  Is  it  not  rather  a  supposition  of  the  point 
in  dispute?  And  what  record  have  we  left  of  Mary's 
family  sufficiently  authentic  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,  consi- 
dered as  a  priest ;  that  the  one  gives  the  genealogy  of 
Mary,  whom  they  pretend  was  of  the  tribe  of  Levi, 

which 


256  The  Family  of  Jesus  Christ. 

which  establishes  the  right  of  Christ  to  the  Hidi- 
priesthood;  the  other  j^ives  the  genealof^y  of  Joseph, 
descended  from  David's  family,  which  estabhshes  his 
right  to  the  kingdom  ?  Is  not  this  opposing  the  words 
of  St.  Paul  with  a  bold  front?  If  perfection  zvere  by 
the  Leviticat  priesthood,  what  further  need  xvas 
there  that  another  priest  should  rise  after  the  order 
of  Melchisedec,  and  not  to  be  called  after  the  order 
of  Aaron.  For  he  of  whom  these  things  are  spoken, 
pertaineth  to  another  tribe,  of  which  no  man  gave 
attendance  at  the  altar  ;  for  it  is  evident  that  our 
Lord  sprang  out  of  Juda  ;  of  which   Moses  spake 

nothing  concerning  the  priesthood after  the 

similitude  of  Melchisedec  there  ariseth  another 
priest,  xoho  is  made,  not  after  the  lazv  of  carnal 
commandments^  but  after  the  poxver  of  an  endless 
life,  Heb.  vii.  11  — 13.  These  are  the  words  of  our 
apostle. 

Without  augmenting  the  catalogue  of  mistaken  so- 
lutions of  this  difficulty,  we  shall  attend  to  that  which 
seems  the  only  true  one.  It  is  this:  St.  Matthew 
gives  the  genealogy  of  Joseph,  the  reputed  father  of 
Jesus  Christ,  and  he  is  so  called  in  the  second  chap- 
ter, and  forty-eighth  verse,  of  St.  Luke.  And  it  is 
very  important,  that  posterity  should  know  the  fauiily 
of  the  illustrious  personage;  to  whose  superintendance 
Providence  had  committed  the  JMessiah  in  early  life. 

St.  Luke  gives  the  genealogy  of  Mary,  to  identify 
that  Jesus  Christ  had  the  essential  characteristic  of 
the  Messiah,  by  his  descent  from  Dav^id's  family.  It 
was  also  very  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  could  confer  it  by  adoption  ;  but 
also  that  being  conceived  by  the  Holy  Ghost,  and 
having  for  his  mother  a  woman  descended  from  Da- 
vid, according  to  the  flesh,  he  himself  descended  from 

him, 


The  Family  of  Jesus  Christ,         257 

him,  as  much  as  it  is  possible  for  a  being  to  descend, 
introduced  so  supernaturally  into  the  world. 

According  to  what  has  been  advanced,  it  mav  be 
objected,  that  there  is  no  mention  made  of  Mary  in 
the  latter  genealogy,  more  than  in  the  former,  that 
botli  concern  Joseph  alone  ;  that  St.  Luke,  whom  we 
presume  to  have  given  the  genealogy  of  Alary,  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  this  objection  can  strike  those  only,  who  are 
unacquainted  with  the  method  uniformly  adopted  by 
the  Jeus,  in  giving  the  genealogy  of  married  women. 
They  substituted  the  name  of  the  husband  for  that  of 
the  wife,  considering  a  man's  son-in-law  as  his  own 
offspring.  According  to  this  usage,  which  I  could 
support  by  numerous  authorities ;  these  words  of  St. 
Luke,  Jcsu^  began  to  be  about  thirty  years  of  age, 
bei?2gj  as-  was  supposed,  the  son  of  Joseph,  which 
was  the  son  of  Heli ;  amount  to  this,  Jesus  began  to 
be  about  tliirty  years  of  age,  being,  as  was  supposed, 
the  son  of  Joseph,  which  was  the  son-m-VdiW  of  Heli^ 
having  betrothed  his  daughter  Mary.  This  is  suffi- 
cient on  the  genealogy  of  iVlary. 

But  who  are  those  called  by  the  evangelist,  brethren 
of  Christ  ?  One  said  unto  him,  and  these  are  the 
words  of  my  text,  Behold  thy  mother,  and  thy  bre- 
thrtUy  stand  xvithout,  desiring  to  speak  zvitk  thee. 

The  opinion  which  has  had  the  fewest  partizans, 
and  fewer  still  it  merits,  (nor  should  we  notice  it  here, 
were  it  not  to  introduce  a  general  remark,  that  there 
never  was  an  o[)inion,  how  extravagant  soever,  but  it 
found  supporters  among  the  learned,)  the  opinion,  I 
say,  is  that  of  some  of  the  ancients  :  they  have  ven- 
tured to  affirm,  tliat  the  persons  called  in  my  text,  the 
brethren  of  Christ,  were  sons  of  the  holy  virgin,  by  a 
former  husband.  To  name  this  opinion  is  sutficient 
for  its  refutation. 

Vol.  VII.  S  The 


258         The  Family  of  Jesus  Christ, 

The  conjecture  of  some  critics,  though  less  extra- 
vagant, is  equally  far  from  truth :  they  presume,  that 
the  brethren  of  Christ  were  sons  of  Joseph  :  a  single 
remark  will  supersede  this  notion.  Four  persons  are 
called  the  brethren  of  Christ,  as  appears  from  Matt, 
xiii.  54.;  it  is  there  said,  that  his  acquaintance,  the 
people  of  Nazareth,  talked  of  him  in  this  way : 
TV  hence  hath  this  mafi  this^  wisdom,  and  these  mighty 
tvoj'ks  ?  Is  not  this  the  carpenter  s  son  ?  Is  not  his 
another  called  Mary?  and  his  brethren^  James^  and 
Joses.  and  Simon,  and  Judas  ?  This  James  is  un- 
questionably 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  was 
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  always 
used  in  the  strictest  sense  by  the  sacred  authors.  It 
is  not  peculiarly  applied  to  those  who  have  the  same 
father  and  the  same  mother  :  it  frequently  refers  to 
the  relatives  less  connected.  In  this  sense  we  use  it 
jjere.  Mary,  the  wife  of  Cleophas,  was  sister  to  the 
holy  virgin ;  and  the  term  sister  the  evangelists  apply 
in  tiie  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 
j^isters.  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  Joses,  to  Simon,  and 
to  their  sister,  to  be  so  nearly  related  to  Jesus  Christ 
in   the  flesh.     How   honourable  to  say,    this  man, 

whose 


The  Family  of  Jesus  Christ.         259 

whose  sermons  are  so  sublime, — this  mail;  whose 
voice  inverts  the  laws  of  nature, — this  man,  whom 
winds,  seas,  and  elements  obey, — is  my  brother,  is 
my  son  !  So  the  woman  exclaimed,  after  hearing  him 
so  conclusively  refute  the  artful  interrogations  of  his 
enemies.  Blessed  is  the  xvoinh  that  bear  thee,  and 
the  paps  which  thou  hast  sucked.  But  how  superior 
are  the  ties,  which  unite  the  family  of  Jesus  Christ 
according  to  the  Spirit,  to  those  which  unite  them 
'according  to  the  flesh !  So  he  said  to  the  woman 
above  named,  Yea,  rather  blessed  are  thei)  that 
hear  the  word  of  God  and  keep  it,  Luke  xi.  ^7,  28. 
In  my  text,  when  apprised  that  his  most  intimate 
relations,  in  the  flesh,  desired  an  audience,  he  ac- 
knowledged none  to  be  of  his  family  but  the  spiritu- 
ally noble.  Behold  thy  mother,  and  thy  brethren, 
said  one,  stand  xvithout,  desiring  to  speak  with  thee, 
ir/io  is  my  mother  ?  and  who  are  my  brethren  ? 
replied  he,  and  he  stretched  forth  his  hand  towards 
his  disciples,  and  said,  behold  my  mother,  and  my 
brethren.  For  xvhosoever  shall  do  the  will  of  my 
Father  which  is  in  heaven,  the  same  is  my  brother^ 
and  sister,  and  mother.  This  we  shall  proceed  to 
illustrate  in  the  second  part  of  our  discourse. 

II.  Oar  Saviour  did  not,  in  these  words,  design  to 
exclude  from  his  spiritual  family  all  those  who  be- 
longed to  his  family  in  the  flesii.  Who  can  entertain 
any  doubt  but  that  the  holy  virgin,  who  belonged  to 
the  latter,  did  not  also  belong  to  the  former  r  Who- 
ever carried  to  greater  perfection  than  this  holy  wo- 
man, piety,  humility,  obedience  to  the  divine  precepts, 
and  every  other  virtue  which  has  distinguished  saints 
of  the  highest  order  ? 

The  Scriptures  afford  also  various  examples  of  the 
love  of  Mary,  the  wife  of  Cieophas,  to  Jesus  Christ. 
She  followed  him  to  Jerusalem  when  he  went  up  to 
consummate  the  grand  sacrihce,  for  which  he  came 
into  the  world  ;  she  stood  at  the  foot  of  the  cross  with 

S  2  the 


260         The  Family  of  Jesus  Christ, 

tlie  holy  virgin,  when  he  actually  offered  up  himself; 
she  went  to  water  his  tomb  with  her  tears,  when  ap- 
prized of  his  resurrection. 

As  to  those  whom  the  evanj^elists  calls  the  brethren 
of  Christ,  1  confess,  that  to  iiim  they  were  not  equally 
devoted.  St.  John  affirms  expressly,  that  his  bre- 
thrtn  did  not  hdiect  in  him,  John  vii.  5.  But 
whether  we  may  take  this  assertion  in  a  more  extend- 
ed sense  than  in  the  text :  or  whether  St.  John  spake 
of  the  early  period  of  our  Saviour's  ministry  ;  certain 
it  is,  that  among  the  four  persons,  here  called  the 
brethren  of  Christ,  all  of  them  had  received  the 
seeds  of  piety,  and  avowed  his  cause ;  as  I  could 
prove,  if  the  limits  of  this  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  distinguished 
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 
we  are  united  by  consanguinity,  and  to  supersede  the 
duties  required  by  those  endearing  connexions.  By 
no  means  :  those  affectionate  fathers,  who  have  in- 
variably sought  the  happiness  of  their  children; — 
those  children,  who,  animated  with  gratitude,  after 
sharing  the  indulgence  of  a  father  during  his  vigour, 
becoHie,  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  Jesus  Christ. 
The  laws  of  nature  ought,  in  this  view,  to  have  a 
preference  to  tlie  laws  of  grace.  I  would  say,  thatj 
although  religion  may  unite  us  more  closely  to  a  pious 
itranger,  than  to  an  impious  father,  I  think  it  tlie  duty 

of 


The  Familif  of  Jesus  Christ.         201 

of  a  child  to  bestow  more  care  in  cherishing  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 
that  the  members  of  his  spiritual  family  are  more 
closely  united  to  him,  than  the  members  of  his  natu- 
ral household.  Of  this  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  this  discourse.  Condescend  to 
follow  us  in  the  few  remarks  we  have  yet  to  make. 
We  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. 

1.  The  nature  of  this  relation  consists  in  sincere 
obedience  to  the  will  of  God.  JFIwsocver  ^hcill  do 
the  will  of  my  Father,  the  same  is  my  brother,  and 
sister,  ayid  mother.  Here  we  have  two  extremes  to 
avoid:  the  one  is  the  forming  of  loo  severe  an  idea, 
the  other  of  conceiving  notions  too  relaxed,  of  this  - 
disposition  of  heart. 

Do  not,  therefore,  conceive  too  severe  an  idea  of 
obedience.  1  do  not  mean,  that  devotion  to  the  will 
of  God  can  ever  be  carried  too  far.  No :  though 
you  were  ready,  like  Abraham,  to  immolate  an  only 
son;  though  you  had  svich  exalted  views  of  the  re- 
eompence  of  the  retvard,  that,  like  iMoses,  you  would 
prefer  the  reproach  of  Christ  to  Egypt  and  its  trea- 
sures ;  though  you  had  the  fervour  of  Elijah,  the 
piety  of  David,  the  zeal  of  Josiah,  the  affection  of  St. 
John,  and  the  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  tiie  sword, 
to  wander  about  in  sheep-skins,  and  in  goat-skins,  in 
deserts  and  mountains,  in  dens  and  caves  of  the 

earth, 


262         The  Family  of  Jesus  Christ. 

earth,  you  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  to  exaggerate 
that  degree  which  constitutes  us  members  of  the 
Saviour'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 
participate  of  the  infirmities  inbeparable  from  human 
nature.  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 ;  they  were  some- 
times slow  of  heart  to  believe  the  facts  announced  by 
the  prophets  ;  they  once  slept  when  they  ought  to 
have  sustained  their  Master  in  his  agony  ;  they  aban- 
doned him  to  his  executioners ;  and  one  denied  know- 
ing him,  even  with  an  oath,  and  that  he  was  his 
disciple.  Virtue,  even  the  most  sincere  and  perfect, 
is  liable  to  wide  deviations,  to  total  eclipses,  and 
great  faults  : — hence,  on  this  subject,  you  should 
avoid  too  severe  a  standard. 

But  you  should  equally  avoid  forming  of  it  notions 
too  relaxed.  Do  you  claim  kindred  with  the  spiritual 
family  of  Jesus  Christ?  Do  you  claim  the  same  in- 
timacy with  the  Saviour  which  a  man  has  with  his 
brother,  his  sister,  and  his  mother?  Tremble  then, 
while  you  hear  these  words  of  St.  Paul,  What  fel- 
lowship  Juith  righteousness  xcith  unrighteousness? 
What  communion  hath  light  with  darkness  ?  Ajid 
what  concord  hath  Christ  with  belial?  2  Cor.  vi. 
14,  \6.  Tremble  while  you  hear  these  words  of 
Christ,  No  man  can  serve  txvo  masters.  Matt.  vi. 
24.  Or,  to  unfold  to  you  a  njore  detailed  field  of 
reflection,  do  you  not  exceedjngly  mistake  concerning 
obedience  to  the  will  of  God  ? 

The  will  of  God  not  only  requires  negative  virtues, 

which 


The  Family  of  Jesus  Christ,         263 

v;hicfi  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  his  praise. 

The  will  of  God  not  only  requires  of  you  popular 
virtues,  as  sincerity,  fidelity,  courage,  and  submission 
to  the  laws,  are  generally  accounted  ;  it  also  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  temperature,  as  retirement,  if  you 
are  naturally  sullen  and  reserved ;  abstinence  irom 
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  inclin- 
ed to  concupiscence;  moderation,  if  you  are  of  an 
angry  disposition. 

The  will  of  God  requires,  not  mutilated  virtues, 
but  a  constellation  of  virtues  approaching  to  perfec- 
tion- It  requires  zvhat&oevtr  things  are  pure,  wJiat- 
soever  things  are  lovely  ;  if  there  be  any  virtue, 
and  if  there  be  any  praise,  that  you  should  think 
on  these,  Phil.  iv.  8.  It  requires  you  to  add  to 
faith,  virtue ;  to  virtue,  knowledge ;  and  to  know- 
ledge, temperance ;  and  to  temperance,  patience ; 
and  to  patience,  godliness  ;  a)id  to  godliness,  bro- 
t her ly- kindness  ;  and  to  brothcrly-kiJidness,  chari- 
ty ;  Q  Pet.  i.  5,  6,  7. 

The  will  of  God  requires  not  an  immaturity  of  vir- 
tue, checked  in  its  growth  ;  it  requires  yuii  to  carry, 
or  endeavour  to  carry,    every  virtue  to  the  highest 

degree ; 


264         The  Famihj  of  Jesus  Christ. 

degree ;  to  have  perfection  for  your  end,  and  J^sus 
Christ  for  your  pattern. 

2.  and  3.  After  having  reviewed  the  nature,  and 
consequently  the  excellency  of  this  connexion,  let  us 
next  consider  its  strength.  What  we  shall  say  on 
this  head,  naturally  turns  our  thoughts  towards  its 
prodigies  an(!  effects.  The  power  of  this  connexion 
is  so  strong,  that  the  members  of  this  spiritual  family 
are  incomparably  more  closely  united  to  one  another, 
than  the  members  of  a  carnal  family.  This  is  ob- 
vious in  the  words  of  my  text.  Our  Saviour  has  bor- 
rowed figures  from  whatever  was  most  endearing  in 
civil  society,  and  even  from  connexions  of  the  most 
opposite  natiire,  in  order  to  elevate  our  ideas  of  the 
union  which  subsists  between  him  and  the  members 
of  his  family ;  and  of  the  union  they  have  one  with 
another :  JVhosoet'cr  shall  do  the  mil  of  my  Father 
which  is  in  heaven,  the  same  is  my  brother^  and 
sister,  and  mother.  In  this  idea  there  is  no  exagge- 
ration. Associate  whatever  is  most  endearing  between 
a  brother  and  brother,  between  a  brother  and  a 
sister;  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  w ith  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  1  may  borrow  an  idea  Irom  the 
schoolmen,)  they  are  united  one  to  another. 

Thirdly,  they  have  an  union  of  interest.     They  are 

all 


The  Family  of  Jems  Christ,         265 

all  equally  interested  to  see  the  government  of  the  uni- 
verse in  tlie  hands  of  their  Sovereij^n.  His  hap[)iness 
constitutes  their  felicity,  and  each  equally  aspires  af- 
ter communion  with  the  blessed  God. 

They  have,  fourthly,  an  union  coeval  in  its  exis- 
tence. Go  back  to  the  ages  preceding  tlie  world, 
and  you  will  see  the  members  of  this  spiritual  family 
united  in  the  bosom  of  divine  mercy; — even  froui  the 
moment  they  were  distinguished  as  the  objects  of  his 
tenderest  love,  and  most  distinguisiied  grace ;  even 
from  the  moment  the  victim  was  appointed  lo  be  im- 
molated in  saciihce  for  their  sins.  Descend  to  the 
present  period  of  the  world  :  let  us  say  more;  —look 
forward  to  futurity,  and  you  will  find  them  ever  umt- 
ed,  in  the  noble  design  of  incessantly  glorifying  the 
Author  of  their  existence  and  felicity. 

Hence  you  see  the  prodigies  produced  by  this  con- 
nexion. You  see  what  Jesus  Christ  has  done  for 
those  who  are  united  in  devotion  to  his  Father'  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  ^rhich  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  uith  anguish. 
What  anguish  must  attend  a  connexion  ceniented 
with  vice!  What  painful  sensations,  even  in  the  midst 
of  a  criminal  course  I  What  remorse  on  reflection 
and  thouglit !  What  horr^'r  on  viewing  the  conse- 
Cjuences  of  unlawful  pleasures !  On  raying  to  one's 
self,  the  recollection  of  this  intercourse  will  pierce 
me  in    a  dying  hour ;    this    unhappy   person,    with 

whom 


f  66         The  Family  of  Jesus  Christ. 

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: — delighttul  bonds  which  connect 
a  father  with  a  son,  and  a  son  with  a  father ;  a  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  re- 
gret you  cost, — when  death  compels  us  to  dissolve 
these  ties  !  Witness  so  many  Josephs  attending  their 
fathers  to  the  tomb,  who  had  been  the  glory  of  their 
families.  Witness  so  many  Rachels  refusing  to  be 
eomforted,  because  their  children  are  not,  Matt.  xi. 
18.  Witness  so  many  Davids,  who  exclaim  with  ex- 
cess of  grief,  O  my  son  Absalom — my  son,  my  son 
Absalom— would  to  God  I  had  died  for  thee — O 
Absalom,  my  son,  my  son  ! !  I  2  Sam.  xviii.  SS. 

But  in  the  ties  which  connect  the  family  of  Jes«$ 
Christ,  there  is  no  mixture  of  anguish.  This  you 
may  infer  from  what  we  have  advanced  ;  and  your 
own  reflections  may  supply  the  scanty  liuiits  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  xvhom  the  whole 
parentage,  or  as  the  text  may  be  read,  Of  whom 
the  whole  family  in  heaven  and  in  earth  is  72amed, 
Eph.  iii.  15.  On  earth,  the  family  of  Jesus  is  not 
distinguished  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* 


The  Family  of  Jesus  Christ.         267 

a  key.  He  said,  when  speaking  to  the  Pharisees,  Ye 
arc  of  your  father  the  devil,  and  the  lusts  of  ijour 
father  ye  will  do  ;  he  was  a  murderer  from  the  he- 
ginning,  and  abode  not  in  the  truth  ;  he  is  a  liar, 
aiid  the  father  of  it,  John  viii.  44.  These  are  the 
two  characteristics  of  his  children  ;  lying  and  murder. 

1.  Lying.  If  you  betray  the  truih,  if  you  employ 
your  genius,  your  uit,  your  knowledge,  to  embarrass 
the  truth,  instead  of  employing  them  for  the  acquisi- 
tion of  self-knowledge,  and  a  communication  of  the 
truth  to  others ;  if  we  become  your  enemy  when  we 
tell  you  the  truth,  when  we  combat  your  prejudices, 
when  we  attack  your  errors,  when  we  endeavour  to 
irradiate  your  minds,  and  to  take  the  lamp  of  revela- 
tion from  beneath  the  bushel ;  if  this  is  your  charac- 
teristic, recognize  in  yourselves  this  trait  of  your  fa- 
ther, which  is  lying,  for  he  is  the  father  of  a  lie; 
and  take  to  yourselves  this  awful  declaration,  Ye  are 
of  your  father  the  devil, 

9,.  He  is  a  murderer ;  and  to  hate  our  neighbour 
is,  according  to  the  language  of  Scripture,  to  kill 
him  ;  for  he  thai  hateth  his  brother,  as  St.  John  has 
decided,  2>  ^  murderer,  John  iii.  15.  Yes,  if.  you 
obstruct  your  neighbour's  ha^ppiness ;  if  you  are  en- 
vious 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  imputa- 
tion of  imaginary  defects,  recognize  another  trait  of 
your  father  ;  apply  to  yourselves  this  awful  assertion, 
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,  Jesus 
Christ  has  a  family  among  men  :  and  it  is  composed 
of  those  who  believe,  those  w  horn  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  gave  he 

power^ 


268         The  Family  of  Jesus  Christ. 

powei%  which  I  would  render  right,  prerogative,  pri- 
vilege, to  become  the  som-  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,  but  they  ^^e  objects  of  faith,  which  assures  us 
of  the  continued  existence  of  a  holy  church.  Some- 
times the  I'ury  of  persecution,  w  hich  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  humility  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  af- 
fected. Their  kingdom  invariably  is  not  of  this 
xioorld :  Noxv  are  we  the  sons  of  God,  and  it  doth 
not  appear  what  we  shall  be.  TVe  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  alvvays  visible,  the  reality  of  their  existence  is  not 
diminished.  On  their  account  the  world  exists. 
Their  prayers  stay  the  avenging  arm  of  an  angry 
God,  and  save  the  guilty  world  from  being  crushed 
beneath  the  stroke  :  for  their  sakes  he  sometimes  mi- 
tigates the  calamities,  with  which  human  crimes 
oblige  him  to  visit  the  nations.  It  i?  their  entreaties 
which  cause  their  God  and  Redeemer  speedily  to  de- 
scend, and  which  hasten  the  happy  day  that  is  the  ob- 
ject of  their  wishes,  and  subject  of  their  prayers, 
Come  Lord  Jesus — come  quickly. 

And  if  the  family  of  Jesus  Christ  is  named  on 
earth,  it  is  more  especially  named  in  heaven.     There 

it 


The  Famibj  of  Jesus  Christ,         '2^69 

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  kindred,  and  to7igue,  and 
people^  and  natmi.  They  are  the  ambassadors  of 
the  Gospel,  who  have  turned  many  to  righteousness; 
they  shine  as  the  brightness  ofthejirmament,  and 
as  stars  of  tlie  first  magnitude.  They  are  martyrs, 
come  up  out  of  great  tribulation,  they  are  clothed  in 
zvhite  rohes,  which  they  have  zvashed  in  the  blood  of 
the  Lamb.  They  are  all  saints,  who,  having  fought 
under  his  banner,  participate  the  laurels  of  his  vic- 
tory. 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  miUions  which 
serve  him,  and  ten  thousand  millions  which  stand  be- 
fore him.  They  are  the  great  77iultitiide,  whose  voice 
is  as  the  sound  of  many  xvatersy  and  whose  obedience 
to  God  is  crowned  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. 

Such  is  the  spiritual  family  of  Jesus  Christ,  and 
such  is  the  Christian  family.  Many  of  its  members 
lie  scattered  in  different  parts  of  the  earth,  but  the 
part  which  is  most  numerous,  excellent,  and  consum- 
mate in  virtue,  is  in  heaven.  What  a  consolation! 
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  sepa- 
rates the  damned  from  the  glorified  spirits,  of  which 
Abraham  said  to  the  rich  man,  between  us  and  you 
there  is  a  great  gulf  fix  ed^  It  is  a  gulf  whose 
darkness  is  enlightened  by  faith,  whose  horrors  are 
assuaged  by  ho|^ ;-— it  is  a  gulf  through  which  we 
are  cheered  and  animated  by  the  voice  of  Christ ; — 

a  gulf 


^70         The  Family  of  Jesus  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,  w^hose  company  attached 
them  to  life.  1  look  on  death  as  reuniting  me  to 
those  persons,  whose  loss  had  occasioned  me  so  many 
tears  during  my  pilgrimage.  I  represent  myself  as 
arriving  in  heaven  and  seeing  this  friend  running  to 
meet  me,  to  whom  my  soul  was  united  as  the  soul  of 
David  to  Jonathan.  I  imagine  myself  as  presented 
to  those  ancestors,  whose  memory  is  so  revered,  and 
whose  example  is  so  worthy  of  imitation.  I  repre- 
sent those  children  as  coming  before  me,  whose  death 
affected  me  with  a  bitter  anguish  which  continued  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 this  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  fa- 
mily is  in  heaven,  but  not  exclusively  composed  of  the 
small  circle  of  friends  of  whom  we  have  been  deprived 
by  death.  Recollect  what  we  have  just  said.  Our 
family  is  composed  of  the  redeemed  out  of  ever]/ 

kindred^ 


The  Family  of  Jesus  Christ.         27 1 

kindred,  and  tongue,  and  people,  and  nation  : — of  the 
ambassadors  of  the  Gospel,  zvho  have  turned  many 
to  righteousness  J  zvho  shine  as  the  brightness  of  the 
firmament,  and  as  the  stars  for  ever  and  ever  : — of 
martyrs,  who  came  up  out  of  great  tribulation,  zvho 
have  zvashed  their  robes,  and  made  them  zvhite  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 
angels  that  ejxel  in  strength,  and  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,  lei  us  be  glad  and  re- 
joice, and  give  glory  unto  him !  Jesus  Christ  is  the 
first-born  of  this  household;  God,  who  is  all  and  in 
all,  is  head  of  the  whole  :  these  are  the  beings  to 
whom  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  happiness 
during  life,  come  again  and  surround  my  dying  bed, 
receive  the  final  tests  of  an  attachment,  w'hich  should 
never  be  less  suspected  than  in  these  last  moments ; 
— 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  ;  suffer 
me,  at  the  moment  when  I  feel  my  loss,  to  estimate 
my  gain;  allow  me  to  fix  my  regards  on  those  ever 
during  connexions  I  am  about  to  form ; — on  the  an- 
gels 


272         The  Family  of  Jesus  Christ. 

gels  who  are  going  to  convey  my  soul  to  the  bosom  of 
God; — on  the  innumerable  multitudes  of  the  blessed, 
among  whom  I  am  going  to  reside,  and  with  whose 
voices  I  am  going  to  join  in  everlasting  praises  to  my 
God  and  Saviaur.  Among  tlie  transports  excited  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  and  glory  for 
ever.     Amen. 


SERMON 


SERMON  XL 


ST,  PETER'S  DENIAL  OF  HIS  MASTER. 


MATT.  xxvi.  69^  &c.      LUKE  xxii.  6*],  &c. 


Now  Peter  sat  without  in  the  palace  ;  and  a  dam- 
sel came  unto  him^  saying,  Thou  also  wast  with 
Jesus  of  Galilee.  But  he  denied  before  them 
all,  saying,  I  know  not  what  thou  sayest.  And 
zvhen  he  was  gone  out  into  the  porch,  another 
maid  saiv  him,  and  said  uyito  them  that  were 
there,  Thisfelloxv  was  also  with  Jesus  of  Naza- 
reth, And  again  he  denied  xvith  an  oath,  I  do 
not  know  the  man.  And  after  a  while  came  unto 
him  them  that  stood  by,  and  said  to  Peter,  Sure- 
ly  thou  also  art  one  of  them,  for  thy  speech  be- 
trayeth  thee.  Then  began  he  to  curse  and  to 
sxvear,  saying,  I knoiv  not  the  man.  And  imme- 
diately while  he  yet  spake,  the  cock  crew.  A?id 
the  Lord  turned,  and  looked  upon  Peter  ;  and 
Peter  remembered  the  word  of  the  Lord,  how  he 
had  said  unto  him,  Before  the  cock  croxo,  thou 
shalt  deny  7ne  thrice.  And  Peter  ivent  out,  and 
wept  bitterly, 

IT  is  laudable,  my  brethren,  to  form  the  noble  de- 
sign of  not  being  moved   by  the  presence  of  danger, 
and    to    cherish   dignity    of  sentiment  and   thought. 
This  virtue  distinguishes  the  heroes  of  our  age,  and  it 
Vol.  VII.  T  ^  equally 


274     ^L  Feters  Denial  of  his  Master^ 

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 :  JVho  shall  separate  usji^om  the  love  of 
Christ?  Shall  tribulation,  or  distress^  or  per  seen- 
tio7iy  or  famine,  or  nakedness,  or  peril,  or  the  szvordf 
Nay,  in  all  these  things  we  are  more  than  conquer- 
ors,  through  him  that  hath  loved  us,  Rom.  viii. 
34—36. 

But  how  laudable  soever,  this  disposition  maybe, 
it  ought  to  be  restricted  ;  it  degenerates  into  pre- 
sumption, when  carried  to  extremes.  Many,  not 
knowing  how  to  -proportion  their  strength  to  their 
courage,  have  fallen  in  the  day  of  trial,  and  re- 
alized the  wary  maxim.  They  that  love  the  danger, 
shall  perish  by  the  danger.  This  is  exempHfied  in 
the  person  of  St.  Peter.  His  heart,  glowing  with  at- 
tachment to  his  Master,  every  thing  was  promised 
from  his  zeal.  Seeing  Jesus  on  the  waters,  he  soli- 
cited permission  to  walk  like  the  Saviour  ;  but  feeling 
his  feet  sink  beneath  the  surface  of  the  unstable 
waters,  he  distrusted  either  the  power  or  the  fidelity 
of  his  Master ;  and  unless  supported  by  his  compas- 
sionate arms,  he  had  made  shipwreck,  to  express  my- 
self with  St.  Paul,  both  of  his  faith  and  his  life  toge- 
ther. Seeing  Jesus  led  away  to  the  high-priest's 
house,  he  followed  without  hesitation,  and  resolved  to 
follow  even  to  the  cross.  Here,  likewise,  on  seeing 
the  angry  Jews,  the  armed  soldiers,  and  a  thousand 
terrific  appearances  of  death,  he  saved  his  life  by  a 
base  denial ;  and,  unless  his  forfeited  faith  had  been 
restorer!  by  a  look  from  his  Lord,  the  bonds  of  union 
had  been  totally  dissolved. 

In  the  examinatioh  of  this  history,  we  shall  see 
first,  the  cowardice  of  an  apostle,  who  yielded,  for  the 
monient,  to  the  force  of  temptation.  We  shall  see, 
secondly,  Jesus  Christ  vanquishing  the  enemy  of  our 
salvation,  and  depriving  him  of  his  prey,  by  a  single 

glance 


St.  Pete7''s  Denial  of  his  Master.     275 

glance  of  his  eyes.  We  shall  see,  lastly,  a  penitent 
recovering  from  his  fall  :  and  replying,  by  his  tears, 
to  the  expressive  looks  of  Jesus  Christ: — three  inex- 
haustible sources  of  reflection. 

We  shall  consider, y/>A'/,  the  fall  of  St.  Peter;  and 
it  will  appear  deplorable,  if  we  pay  attention  to  the 
object  which  excited  his  fear,  and  to  the  circumstan- 
ces with  which  it  was  connected. 

The  object  which  excited  his  fear,  was  martyrdom, 
let  us  not  magnify  moral  ideas.  The  fear  of  martyr- 
dom is  inseparable  from  human  weakness.  The  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  the  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  surrounded  with  tortures, 
with  racksj  with  pincers,  with  caldrons  of  boiling  oil, 
and  all  those  instruments  invented  by  superstitious 
zeal  and  ingenious  malice.  If,  however,  there  wxre 
occasion  to  deplore  the  weakness  of  man,  it  is  on  ac- 
count of  the  fears  ^xcited  by  the  idea  of  martyrdom. 
Follow  us  then  while  we  illustrate  this  assertion. 

Tliat  men  must  die,  is  one  of  the  most  certain  and 
evident  propositions  ever  advanced.  Neither  vice 
nor  virtue,  neither  religion  nor  infidelity,  nor  any  con- 
sideration, can  dispense  with  this  common  lot  of  man. 
Were  a  system  introduced  of  living  for  ever  on  the 
earth,  we  should  undoubtedly  become  our  own  ene- 
mies, by  immolating  the  hope  of  future  felicity,  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  enough  to  give  it  the  pre- 
ference 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,  what- 

T  Q  evec 


f76     St.  Peter  s  Denial  of  his  Master. 

ever  is  our  opinion,  die  we  must :  this  is  an  indispu- 
table fact,  and  no  one  dares  to  controvert  it. 

Prudence,  unable  to  avert  the  execution  of  the  sen- 
tence, should  be  employed  in  disarming  its  terrors  : 
destitute  of  all  hope  of  escaping  death,  we  ou^ht  to 
employ  all  our  prudence  in  the  choice  of  that  kind  of 
death,  which  is  most  supportable.  And  what  is  there 
in  the  severest  suiFcrings  of  martyrs,  which  is  not 
preferable  to  the  death  we  expect  from  nature  ?  If  I 
consider  death  as  an  abdication  of  ail  I  enjoy,  and  as 
an  impenetrable  veil,» which  conceals  the  objects  of 
sense,  I  see  nothing  in  the  death  ot  the  martyr,  that 
is  not  common  to  every  other  kind  of  death.  To  die 
on  a  bed,  to  die  on  a  scaffold,  is  equally  to  leave  the 
world ;  and  the  sole  difference  is,  that  the  martyr 
finding  nothing  but  troubles,  gibbets,  and  crosses,  in 
this  life,  detaches  himself  with  less  difficulty  than  the 
other,  who  dies  surrounded  by  inviting  objects. 

If  1  consider  death,  with  regard  to  the  pains  which 
precede  and  attend  its  approach,  I  confess  it  requires 
courage  more  than  human,  to  be  unmoved  at  the  ter- 
rific apparatus  exposed  to  the  eyes  of  a  martyr.  But, 
if  we  except  some  peculiar  cases,  in  which  tlie  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  deaih-beds, 
which  do  not  exhibit  scenes  more  tragic  than  the  scaf- 
fold. Pain  is  not  more  supportable,  because  it  has 
symptoms  less  striking ;  nor  are  afflictions  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  super- 
abundant aids  reserved  for  those  who  sacrifice  their 
lives  for  religion.  The  greatest  miracles  have  been 
achieved  in  favour  of  confessors  and  martyrs.     St. 

Peter 


St.  Peters  Denial  of  his  Master.     277 

Peter  received  some  instances  of  tfie  kind  ;  but  I  will 
venture  to  aiifirm,  that  we  have  had  mure  than  he.  It 
was  on  the  verge  or  martyrdom,  tliat  an  ani^el  opened 
the  do(jrs  ot  his  piison.  It  was  on  the  eve  of  mar- 
tyrdom, 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  midst  of  martyrdom,  tliat 
Barlaam  sung  this  psalm,  Blessed  be  the  Lord,  my 
strength^  tvhieh  teachetli  my  J^ands  to  war,  and  my 
fingers  to  fight. 

If  I  consider  death,  with  regard  to  the  awful  tri- 
bunal before  which  it  cites  me  tO/ appear,  and  with 
regard  to  the  eternal  books  about  to  be  opened,  in 
which  are  registered  so  many  vain  thoughts,  so  many- 
idle  words,  so  many  criminal  courses,  the  weight  of 
which  is  heavy  on  my  conscience ;  I  see  nothing  still 
in  the  death  of  a  martyr,  that  is  not  to  be  preferred 
to  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  otten  said,  that  the 
dying  take  that  for  w^illing  obedic  nee,  which  is  but 
constraint.  A  martyr  has  purer  tests  of  his  since- 
rity. 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  futu- 
rity into  which  it  will  cause  us  to  ciiter,  I  see  nothing 
but  what  should  excite  in  the  martyr  transports  of 
joy.  He  has  not  only  the  promise  of  celestial  hap- 
piness, but  celestial  happiness  ot  the  highest  degree. 
It  is  to  the  martyr,  that  Jesus  Christ  calls  trom  the  hidi- 
est  abodes  of  heaven ;  To  him  that  oxercometh,  zvill  I 

grant 


278     St.  Peters  Denial  of  his  Master. 

grant  to  sit  with  me  in  my  throne,  even  as  I  also 
overcame^  and  am  set  doxvn  with  7ny  Fattier  in  his  * 
throne.  Rev.  iii.  21. 

But  the  fall  of  St.  Peter,  though  deplorable  in  itself, 
becomes  still  more  so,  by  its  concomitant  circumstan- 
ces.    Let  us  review  them. 

It  \\2iS,  first,  the  simple  charge  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  IMaster,  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,  Jesus  Christ  had 
declared  to  him,  in  general,  that  Satan  had  desired 
to  sift  him  as  zvheat ;  and,  in  part'cular,  that  he 
would  three  times  deny  him  that  very  night  A  cau- 
tion so  salutary,  ought  to  have  induced  him  to  redou- 
ble his  vigilance ;  to  fortify  the  place  he  had  disco- 
vered so  weak ;  and  to  avoid  a  danger,  of  the  magni-- 
tude  of  which  he  had  been  apprised.  When  a  man 
is  surp»  ised  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.  Against 
the  offence  of  our  Saviour's  humiliation,  he  had  been 
peculiarly  fortitied  ;  he  had  heard  a  voice  from  the 
excellent  glory  on  the  holy  n}ountain ;  he  had  been 
apprised  more  than  any  othfer  disciple,  that  the  suf- 
ferings 


St.  Peters  Denial  of  his  Master,     279 

ferings  of  Christ  were  connected  with  the  scheme  of 
redemption. 

The  fourth  circumstance  is  derived  from  the  high 
office  with  wliich  St.  Peter  was  invested  ;  from  the 
commission  he  had  received  from  his  Master,  in  com- 
mon with  the  other  members  of  the  apostohc  college 
to  go  and  preach  the  kingdom  of  hea^oen  ;  and  from 
this  declaration.  Thou  art  Peter,  upon  this  rock  xvill 
I  build  mif  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  established  mi- 
nister  of  his  religion,  became  an  apostate,  and  risked 
the  drawing  with  him  into  the  same  gulf,  the  souli 
with  whose  salvation  he  had  been  entrusted.  Some 
/aults  affect  none  but  the  offenders,  but  others  have 
a  general  intluence  on  all  the  church.  And  such, 
ministers  of  the  living  God,  are  our  faults  !  Our  ex- 
ample is  contagious,  it  diffuses  a  baneful  poison  on 
all  those,  over  whom  Providence  has  appointed  us 
to  watch. 

The  oaths  he  used  to  confirm  his  denial  are  ^  fifth 
circumstance.  Not  content  with  dissimulation,  he 
denied.  Not  content  with  a  threefold  denial,  he  de- 
nied with  an  oath. 

My  brethren,  do  you  understand  in  these  provinces, 
all  that  is  execrable  in  the  crime  of  perjury?  1  doubt 
it.  A  perjured  man  is  one  who  takes  the  God  who 
bears  the  motto  of  Faithful  and  true  J  Fitness,  to 
attest  an  assertion,  of  the  ialsehood  of  which  he  cannot 
be  ignorant.  A  perjured  person  is  one  who  defies 
the  power  of  Almighty  God :  who  says,  in  order  to 
deceive,  "  Great  God  !  thou  boldest  thunderbolts  in 
thy  hand,  launch  them  this  moment  at  my  head,  if  I 
do  not  speak  as  I  think.  Great  God  !  thou  decidest 
the  destiny  df  my  immortal  soul,  plunge  it  in  hell,  if 
the  sentiments  of  my  heart  are  not  conformable  to  the 

words 


280     St.  Peters  Denial  of  his  Mastei\ 

words  of  my  tongue."  Hence,  when  St.  Peter  dis- 
avowed his  knowleds^e  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  1  have  heard  celestial  voices, 
saying,  This  is  yny  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  Jesu^ 
Christ  displayed  the  tenderest  marks  of  his  love,  St. 
Peter  discovered  the  most  cruel  ingratitude.  At  the 
moment  Jesus  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  acknow- 
ledge him. 

Ah !  human  virtue  !  how  feeble  thou  art,  whenever 
the  breath  of  the  Almighty,  by  which  thou  art  sus- 
tained, 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  pei^verse  generation,  have  sustained  eclipses, 
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  tiie  availing  sacrifice 

of 


St.  Peters  Denial  of  his  Master.     281 

of  the  cross  has  already  been  presented  ?  But  also 
will  he  ever  receive  into  paradise,  a  man  contaminated 
with  so  foul  a  crime  ^^  Will  he  resume  his  grace  after 
it  is  once  {^iven  ?  But  will  he  continue  it  with  him, 
who  renders  himself  unworthy  ?"  Here  Providence 
removes  the  difficulty  which  theology  cannot  solve. 
It  extends  to  the  fallen  a  gracious  hand.  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  evan- 
gelist, Jesus  Christ  turned  towards  St.  Peter,  and 
looked  attentively  at  him.  This  is  the  second  part 
of  my  discourse. 

II.  My  brethren,  how  expressive  was  that  look ! 
How  eloquent  were  those  eyes  !  Never  was  discourse 
so  energetic !  Never  did  orator  express  himself  ^vith 
so  much  force  !  Jesus  looked  on  Peter. — It  was  the 
Man  of  griefs  complaining  of  a  new  burthen,  added 
to  that,  under  the  pressure  of  which  he  already  groan- 
ed.— It  was  the  compassionate  Redeemer,  pitying  a 
soul  about  to  destroy  itself.—  It  was  the  Apostle  of 
our  salvation,  preaching  in  bonds. — It  was  the  sub- 
duer  of  the  heart,  the  omnipotent  God,  repressing  the 
effijrts  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.  W^e  are 
not  astonished  to  see  an  enemy  turn  his  rage  against 
us;  the -case  is  common.  But  when  we  find  pertidy, 
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 


^82     5/.  Peter's  Denial  of  his  Master. 

it  was  with  Jesus  Christ.  That  the  Jewish  populace 
were  armed  against  him,  was  not  surprising ;  they 
knew  him  not.  That  the  Pharisees  should  soHcit  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 
his  condemnation,  is  no  marvel ;  they  thought  they 
were  avenging  Moses  and  the  prophets.  But  that 
St.  Peter,  who  ought  to  have  supported  him  in  his 
anguish,  should  aggravate  it ; — that  he,  who  ought  to 
have  attested  his  innocence,  should  deny  him  ; — that 
he,  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 
soul  about  to  destroy  itself.  One  trait  we  cannot 
sufficiently  admire,  that  during  our  Saviour's  passion; 
that  amid  the  severest  sufferings,  iie  was  less  con- 
cerned for  himself,  than  for  the  salvation  of  those  for 
whom  he  suffered.  Some  days  before  his  death,  he 
was  employed  in  supporting  the  disciples  against  the 
.scandal  of  the  cross.  In  the  admirable  prayer,  ad- 
dressed to  the  Father,  he  in  some  sort,  forgot  ||imself, 
and  prayed  solely  for  them.  In  the  garden  of  Geth- 
semane,  amid  the  most  tremulous  conflicts,  which  he 
sustained  against  the  Father's  justice,  he  interrupted 
the  supplications  for  divine  assistance,  to  go  and  ex- 
hort the  disciples  to  watchfulness  and  prayer,  and  to 
arm  them  against  the  devil.  On  the  cross,  he  pray- 
ed 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  salva- 
tion. 

More  affected  with  the  wound  received  by  his  dis- 
ciple, than  with  what  concerned  himself,  his  soul  dis- 
solved 


St.  Peter-' s  Denial  of  his  Master.     283 

solved  in  compassion :  he  seemed  to  say,  "  Simon, 
son  of  Jonas,  1  devote  myself  in  sacrifice  without  re- 
luctance, if  it  may  obtain  thy  salvation.  I  submit, 
with  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  thee  accounting  the  blood  of  the  covenant^  I  am 
going  to  shed,  cm  unholy  thing  ;  when  I  see  that  I 
die,  and  die  in  vain  witii  regard  to  thee,  if  tliou 
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 
Jesus  Christ  discovered  an  upbraiding  aspect,  by 
which  the  Saviour  would  reclaim  the  sinner.  Hence, 
on  casting  his  eyes  upon  him,  he  selected  the  circum- 
stance of  the  crowing  of  the  cock.  The  crowing  of 
the  cock,  was  as  much  the  signal  to  realize  the  pre- 
diction of  Jesus  Christ,  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  text./  There 
is  something  miraculous  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  w^ords  of  his  mouth, 
sharper  than  a  two-edged  sword,  piercing  even  to 
the  dividing  asunder  of  soul  and  spirit,  and  of  the 
joints  and  marrow.  Heb.  iv.  12.  When  the  disci- 
ples were  going  to  Emmaus,  they  found  an  unction 
in  the  discourse  of  Jesus  Christ,  which  induced  them 
to  say,  Did  not  our  hearts  burn  zvithin  us,  while  he, 
talked  with  us  bi)  the  way,  and  while  he  opened  to 
us  the  Scriptures  ?  Luke  xxiv.  32.     As  if  they  had 

said 


284     St,  Peters  Denial  of  his  Master. 

saidj  It  is  not  necessary  that  our  eyes  should  identify 
the  person  of  Jesus  Christ,  to  be  assured  he  has  ap- 
peared to  us ;  it  is  not  necessary  tliat  we  should  as- 
sociate the  testimony  of  the  woman,  with  the  predic- 
tions of  the  prophets  ;  it  is  not  necessary  to  investi- 
gate the  removal  of  the  stone,  the  emptiness  of  the 
sepulchre,  and  the  folding  of  tlie  linen,  to  ascertain 
his  resurrection.  We  have  arguments  superior  to 
these :  the  ascendancy  he  obtained  over  our  minds, 
by  the  pov^er  of  his  word,  and  the  fire  which  kindled 
our  hearts,  are  proof  suff.cient,  that  we  have  con- 
versed with  Jesus.  Such,  indeed  was  this  look.  It 
was  a  flash  of  fire,  irradiating  the  eyes  of  the  apos- 
tle, wliich  forcibly  revealed  the  knowledge  ol  himself 
it  conj-trained  him  to  give  glory  to  God  ;  it  dissipated 
all  his  terrors  ;  it  cahned  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  int(.'lligence  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,  inexpressi- 
ble anguish  was  excited  in  his  soul ;  his  recollection 
■was  restored,  he  came  to  himself,  his  heart  expired, 
his  countenance  was  appalled,  a  vapour  arose  in  his 
eyes,  which  descended  in  a  torrent  of  tears.  Jesus 
Chri.^t  ppake  by  his  looks,  St.  Peter  replied  by  con- 
trition.    This  is  the  third  part  of  my  discourse. 

III.  My  brethren,  the  recollection  of  sin  causes 
grief  of  different  kinds  :  three  sorts  of  tears  it  parti- 
cularly causes  to  be  shed.  Tears  of  despair,  tears  of 
torment,  and  tears  oi'  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  human 
min  ;,  as  neither  to  resist  a  temptation  to  sin,  nor  to 
endure  the  recollection  of  a  tormer  crime ;  and  the 

same 


St.  Peter's  Denial  of  his  Master.     285 

same  base  principle  which  induces  a  man  to  sin,  fre- 
quently excites  despair,  on  the  recollection  of  its  tur-. 
pitude.  Judas  wept  with  despair;  he  could  not  sup- 
port the  recollection  of  his  crime;  he  saw,  he  felt,  he 
confessed  its  atrocity ;  and  having  returned  to  the 
priests  the  thirty  pieces  of  silver,  the  awful  reward  of 
his  treason,  he  went  out,  and  hanged  himself 

The  damned,  on  seeing  the  period  of  their  repent- 
ance past,  and  the  hour  of  vengeance  come,  shed  in 
hell  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  Jirst  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  us,  the 
alarming  influence  it  has  on  the  soul  of  our  neighbour, 
and  the  painful  uncertainty  in  which  it  places  the 
conscience ;  we  cannot  shed  tears  too  bitter  for  the 
calamity  of  wilful  transgression. 

You  may,  secondly^  remark  the  promptitude  of  the 
apostle'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  eftects  of  piety, 
cherishing  a  desire  to  abandon  vice,  than  the  laxity  of 
the  flesh ;  which,  by  hope  of  repentance  after  indul- 
gence, would  prevent  remorse  from  interrupting  the 
pleasures  we  expect  from  a  vicious  course.  I  fear 
every  thing  for  a  man,  who,  when  exhorted  to  repent, 
replies,  to-morroxv^at  afuture  period.  I  fear  every 
thing  for  such  a  man ;  I  fear  the  winds  ;  I  fc^r  the^ 

waves : 


^S6     St.  Peters  Denial  of  his  Master. 

waves ;  I  fear  affliction ;  I  fear  the  fever ;  I  fear 
distraction;  I  fear  thejiabit;  I  fear  exhausting  the 
treasures  of  patience  and  longsuffering.  St.  Peter 
deferred  not  to  a  precarious  futurity,  the  care  of  his 
salvation.  As  soon  as  Jesus  Christ  had  looked  on 
him,  he  perceived  it ;  as  soon  as  he  called,  he  an- 
swered ;  as  soon  as  the  hand  was  extended,  he  arose. 

Observe,  thirdly y  the  precaution  attendent  on  his 
tears ;  he  went  out.  Not  that  he  was  ashamed  to 
acknowledge  his  Master,  in  the  place  where  he  had 
denied  him,  but  distrusting  himself;  presumption 
having  cost  him  too  much,  he  made  a  wise  use  of  his 
past  temerity. 

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  purpo- 
ses vanished  away,  so  many  projects  dispersed  as 
smoke,  so  many  oaths  violated,  you  will  find  them  in 
the  defects  of  precaution.  The  sincere  Christian  for- 
tifies that  place  in  his  heart,  whose  weakness  sad  ex- 
perience has  discovered ;  he  profits  by  his  loss,  and 
derives  advantage  from  his  relapse.  He  says,  that 
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. 

Infaie^  adequately  to  comprehend  the  nature  of 
St.  Peter's  repentance,  we  must  discover  all  the  efiects 
a  sight  of  his  sin  produced  in  bis  soul.  Here  I  would 
have  my  hearers  suspend  the  effects  of  fatigue ;  they 
are  incapable  of  attention,  too  lar  prolonged,  though 
we  discuss  the  most  interesting  truths  of  religion,  I 
would,  authorized  by  custom,  add  another  text  to  that 
1  have  read.  It  occurs  in  the  Gospel  according  to 
St.  John.  Jesus  said  to  Peter,  Simon,  son  of  Jonas, 
lovest  thou  me  more  than  these  ?  He  saith  unto  him, 
JTea^  Zord,  thou  kmwcsi  that  I  love  thee :  He  saith 

unto 


St,  Petei^'s  Denial  of  his  Master.     287 

unto  him,  feed  my  lambs.  What  has  been  said  of 
lawful  love, — that  those  whose  hearts  are  united,  ne- 
ver differ  with  the  object  of  their  affection,  but  it  tends 
to  augment  the  flame, — may  be  said  of  divine  love. 
This  is  obvious  from  the  text  we  have  cited  ;  Jesus 
Christ  and  St.  Peter  alternately  retaliated,  for  the 
eclipses  their  love  had  sustained. 

It  is  true,  the  apostle  replied  only  to  part  of  the 
question  of  Jesus  Christ.  He  was  asked,  SimoUy  son 
of  Jonas,  lovest  thou  me  more  than  these?  On  all 
other  occasions,  he  would  frankly  have  replied,  Yea, 
Lord,  thou  knozoest  that  I  love  thee  more  than  these. 
Ah,  Lord  !  I  well  know  the  allusion  of  thy  words ;  I 
fully  perceive  that  thou  wouldest  humble  me,  by  the 
recollection  of  the  promise  I  have  made,  and  which  I 
have  basely  violated  ;  Though  all  men  should  be  of- 
fended  zviih  thee,  yet  ivill  I  never  be  offended.  I 
am  fully  impressed  with  the  mortifying  history  thou 
wouldest  retrace.  I  am  the  least  of  all  my  brethren  : 
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  being 
so  established  in  grace,  as  never  to  be  shaken,"  we  wish 
at  least,  that  they  should  feel  the  cheering  and  reviv- 
ing flame  of  divine  love,  when  its  embers  are  most 
concealed  in  the  ashes.  We  wish  them  not  to  make 
an  ostentatious  display  of  piety,  but  to  evidence  the 
tender  attachment  they  have  for  God ;  even  when, 
through  weakness,  they  have  happened  to  offend  him. 
This  was  the  disposition  of  St.  Peter,  and  his  humi- 
lity implied  no  defect  of  love.  Simon,  so?i  of  Jonas^ 
lovest  thou  me  ?  "  Lord  !  I  can  presume  nothing  of 
myself,  the  past  makes  me  tremble  for  the  future ; 
the  example  of  distinguished  saints,  and  mine  still 
ihore,  humbles  and  abases  mv  soul.     Perhaps,  like 

Job, 


288     SL  Peter  s  Denial  of  his  Master. 

Job,  I  shall  curse  the  day  of  my  birth;  perhaps,  like 
DaviJ,  I  shall  become  guilty  of  murder  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  everlasting  regret,  /  know  not 
the  man^  I  am  not  one  of  his  disciples;  and  if  thou 
wilt  coniemn  me,  thou  hast  only  to  crush  a  worm, 
on  whom  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  tempta- 
tions can  never  eradicate  a  love,  which  is  graven  on 
my  heart ;  I  feel,  when  thy  perfections  are  discussed, 
that  they  affect,  penetrate,  and  fill  my  soul;  I  feel 
delis^hted  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,  notwithstanding  this  awful  deviation,  incon- 
ceivable sorrow,  and  inconceivable  shame,  which,  to 
me,  is  an  evMent  test,  that  the  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  Mas- 
ter ?  Can  it  be  conceived,  that  Jesus  Christ  is  less 
delicate  in  his  attachment  than  man  ?  Knowing  the 
fidelity  of  a  friend,  tiaving  a  thousand  satisfactory 
tests  of  his  attachment,  do  you  cease  to  love  him, 
when  he  has  committed  a  fault,  for  which  he  is 
wounded  the  first  ?  The  Lord  knoxveth  whereof  we 
are  made.  Our  faults,  howsoever  glaring  (if  follow- 
ed by  repentance,)  though  they  may  suspend,  for  a 
period,  the  influence  of  his  love,  can  neither  change 
its  nature,  nor  restrict  its  duration.  St.  Peter  had 
po  sooner  said  to  his  Master,  Lord^  thou  knowest 
that  I  love  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 

he 


St,  Peters  Denial  of  his  Master.      289 

he  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  caused 
to  stray  !  Methinks  I  seem  to  hear  those  pathetic 
addresses  proceed  from  his  mouth,  which,  hke  streams 
of  lightning,  enkindle  every  thing  in  their  course; 
softening  those  vevy  souls,  which  the  cross  of  Christ 
was  unable  to  move ;  extorting  from  them  this  Ian- 
guage,  highly  expressive  of  compunction,  Me7i  and 
brethren^  xchat  shall  xve  do?  Alethinks  I  see  him 
flying  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  teniples  demolished,  of  idols 
dethroned,  of  pagans'  converted,  correspondent  con- 
sequences of  a  ministry,  which,  at  its  first  commence- 
ment, 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  Christ,  eve- 
ry where  confessing  his  name ;  finally  fixed  on  a  cross, 
and  saying,  as  he  died  for  the  Redeemer,  who  had 
died  for  him,  Lord,  thou  knowest  all  things^  thou 
knowtst  that  I  love  thee. 

Such  was  the  repentance  of  St.  Peter,  and  such 
may  ours  now  be  !  j\Iay  those  eyes  which  still  seek 
us,  as  they  sought  him,  pierce  our  heart,  as  thev 
pierced  his ;  striking  the  conscience  with  sanctifying 
terror,  and  causing  those  tears  of  repentance  to  flow, 
which  are  so  availing  for  the  sinner. 

They  ought  to  produce  those  particular  eft'ects  on 
you,  my  brethren,  whose  sin  has  had  a  sad  conformity 
to  St.  Peter's ;  who  having  seen  (while  in  France,) 
Jesus  Christ  delivered  again  into  the  hands  of  thieves, 
and  hearing  the  interrogation,  Vou,  also,  are  not  you 
hia  disciples?  have  answered  as  our  apostle,  I knozv 
not  the  man  J  I  am  not  one  of  his  disciples.     Oh! 

Vol.  VII.  U     '  seek 


290     St.  Peter's  Denial  of  his  Master. 

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  ttie  time  of  peace  ?  Is  this 
the  example  you  have  set  before  the  church?  Was  it 

DOt  enough ?    But  why  do  I  open  wounds, 

which  the  mercy  of  God  has  closed  ?  \Vhy  do  1  recal 
the  recollection  of  a  crime,  which  so  many  tears,  so 
many  torrents  of  blood,  so  many  sacrifices,  have 
effaced  ?  It  is,  indeed,  less  with  a  view  that  1  name 
it  now,  to  reproach  the  fault,  than  to  remind  you  of 
the  vows  you  made,  when,  all  bathed  in  tears,  you 
implored  forgiveness ;  less  to  overwhelm  you  with  a 
sight  of  your  sin,  than  to  comfort  you  with  that  divine 
mercy,  which  has  done  it  all  away," 

Who  can  ascertain  the  extent  of  mercy  ?  Who  can 
find  language  sufficiently  strong,  and  figures  suffi- 
ciently pure,  noble,  and  sublin^e,  for  its  adequate  il- 
lustration ?  To  what  sinner  did  it  ever  prohibit  access? 
What  wounded  and  contrite  conscience  was  ever 
repulsed  at  its  bar?  This  immensity  of  mercy  has 
forgiven  Nebuchadnezzar  and  Manasseh,  the  one  a 
monster  in  nature,  the  other  a  monster  in  religion. 
It  has  forgiven  St  Paul  for  persecution,  and  St.  Peter 
for  apostacy.  It  has  forgiven  you,  who  have  imi- 
tated this  weak  disciple;  it  has  re-admitted  you  into 
the  fellowship  of  the  church,  who  had  so  basely  aban- 
doned it.  Happy  those  apostate  Protestants,  if  Je- 
sus Christ  should  deign  to  cast  his  eyes  upon  them, 
as  he  has  on  you.  Happy  if,  on  quitting  the  court 
of  Caiaphas,  in  which  they  have,  like  our  apostle, 
denied  their  Master,  they  should  weep  like  you. 

O  God !  if  we  are  permitted  to  address  thee, 
though  but  dust  and  ashes,  is  it  for  the  confirmation, 
or  the  confusion  of  our  faith,  that,  on  this  subject, 
thou  seemest  inexorable  ;  and  a  subject  on  which  we 
will  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 


St.  Peters  Denial  of  his  Master,      291 

doned  so  large  a  portion  of  his  church.  No  !  I  can- 
not p)ersuade  myself  that  God  has  ceased  to  watch 
over  the  consciences  of  those  our  unhappy  brethren, 
whom  satau  has  so  long  detained  in  security  and 
slumber.  No  !  I  cannot  persuade  myself,  that  God 
should  permit  so  many  children  to  perish  for  the  sins 
of  their  fathers ;  and  to  be  for  ever  separated  from 
the  church,  to  which  they  materially  belong.  Let 
our  part  be  done,  and  God's  shall  surely  be  accom- 
plished. Let  us  be  afflicted  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  that 
cloud,  in  whicli  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,  which 
perhaps  is  solely  due  to  the  favourable  circumstances 
in  which  you  may  have  been  providentially  placed. 
Remember  St.  Peter.  He  reposed  the  utmost  confi- 
dence 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 
wiiat  we  do  in  the  time  of  peace,  of  what  we  should 
do  in  the  time  of  tribulation  r  Let  each  here  sound 
the  depth  of  his  own  heart,    and  let  him  support,  if 

U  2!  possible. 


%92      St.  Peters  Denial  of  his  Master. 

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  aJttached  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,  1  know  him  not,  I 
am  not  one  of  his  disciples.  How  often  in  licentious 
company,  when  asked,  ''  Are  not  you  of  that  class? 
Are  not  you  one  of  those,  who  restrict  their  appetites, 
moderate  their  passions,  and  mortify  the  flesh?"  How 
often  have  we  answered,  /  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  conjpany  ?  Are  not  you  one  of 
those  who  pique  themselves  on  primitive  virtue?" 
How  often  have  we  answered  by  a  cowardly  conduct, 
J  knoxv  him  nat,  I  am  not  07ie  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  crouded 
audience  is  expected  here  on  Wednesday  next.  A 
trumpet  is  blown  in  Zion;  a  solemn  assembly  is  con-' 
voked  ;  a  fast  is  proclaimed.  But  shall  I  tell  you, 
my  brethren  ?  After  excepting  the  small  number  who 
will  then  afflict  their  righteous  soul,  and,  no  doubt, 
redouble  their  devotion ;  after  excepting  the  small 
ndmber,  and  after  examining  the  nature  of  our  solemn 
humiliations,  that  I  am  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  /  jmself, 
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,  I  have 
sinned ;  or  in  other  words,  "  1  have  made  my  house 

a  scene 


JSt.  Peter-'s  Denial  of  his  Master.      293 

a  scene  of  voluptuousness,  a  seat  of  slander,  a  haunt 
of  infamy  :  I  have  trampled  my  brethren  under  my 
feet,  and  this  opulence,  with  which  God  has  invested 
*me  to  support,  I  have  employed  to  oppress,  the 
wretched  :  I  have  amassed  exorbitant  gains  on  the 
right  hand,  and  the  left ;  I  have  sacrificed  friend, 
pupil,  widow,  orphan  ;  1  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  and  spirit  ^  the  joints  and  marroxo ; 
in  whose  presence  all  tilings^  the  mind  and  heart,  the 
secret  thoughts,  the  concealed  crimes,  the  dark  de- 
signs, 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  aiRicting  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  the  soul  for  a  single 
day.  But  this  very  exterior,  of  which  God  says.  Is 
this  the  fast  I  have  chosen  ?  Callest  thou  this  a 
fast^  a  day  agreeable  to  the  Lord?  Isaiah  Iviii.  5. 
This  mere  exterior  is  not  even  found  among  us :  we 
have  only  to  open  our  eyes  to  admit  the  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  despair; — • 
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  resolved  to  in- 
sult him,  to  devour  one  another,  to  adhere  to  our 
criminal  connections,  to  persevere  in  our  unlawful 
gains.  Am  1  then  extravagant  in  saying,  that,  when 
I  reflect  on  the  ntitare  of  our  solemn  humiliations,  I 
am  less  afraid  of  our  sins,  tlian  of  the  fasts  we  cele- 
brate for  national  reform  ? 

Not 


394      St.  Peter  s  Denial  of  his  Master. 

Not  that  this  sort  of  fasts,  are  always  unavailing ; 
the  mercy  of  God  sometimes  gives  them  effect,  and 
endeavours  in  some  sort  to  overlook  our  hypocrisy. 
When  he  slew  them^  then  they  sought  him,  and  re- 
membered that  God  was  their  rock.  Nevertheless, 
they  did  flatter  with  their  mouth,  and  they  lied  unto 
him  with  their  tongues,  for  their  heart  was  not 
right  with  him.  But  he  being  full  of  compassion, 
forgave  their  iniquity,  and  many  a  time  turned  axvay 
his  anger,  Psalm  Ixxviii.  3-1 — 38.  God  has  not 
only  acted  on  these  principles  with  regard  to  his 
ancient  people,  but  even  with  regard  to  us.  On  the 
approach  of  death,  when  we  have  sought  the  Lord 
43y  solemn  prayer,  When  we  have  remembered  our 
rock,  when  we  h^\Q  flattered  with  our  mouth,  and 
lied  zvith  our  tongues,  promising  reformation,  he  has 
had  compassion  upon  us,  and  has  retarded  oui*  des- 
truction. 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  long,  think  you, 
can  this  sort  of  fasts  produce  the  effects  for  which 
they  have  hitherto  availed  ?  Weigh  the  w'ords  which 
follow  the  above  quotation.  fVhen  God  heard  this, 
he  zvas  wroth,  and  greatly  abhorred  Israel :  so  thai 
he  forsook  the  tabernacle  in  Shiloh,  the  tent  he  had 
planted  among  men.  And  he  delivered  his  strength 
into  captivity,  and  his  glory  into  the  enemfs  hand, 
verse  59,  60,  61. 

Holland  I  Holland!  here  is  the  sentence  of  thy 
destiny.  God,  after  regarding  our  humiliations  for  a 
certain  timo^  after  remembering  that  xve  are  but  flesh, 
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, 

t9 


St.  Peter's  Denial  of  his  Master.      295 

to  thunder?  And  shall  we  not  adopt  a  new  mode  of 
celebratinsj  this  fast,  and  endeavour  to  execute  it? 

And  vou,  our  senators  and  governors !  who  have 
appointed  tliis  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  all  your  glory  consist  in 
humiliation  and  repentance.  Come,  and  surrender 
into  his  Omnipotent  hands,  the  reins  of  this  republic, 
and  swear  that  you  will  henceforth  govern  it  by  no 
maxims  but  his  laws.  And  may  God  grant,  may 
God  indeed  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  en- 
trusted !  On  you  principally  devolves  the  duty  of 
alarmingand  abasing  the  wicked.  On  you  principally 
devolves  the  duty  of  stopping  the  torrent  of  iniquity, 
which  is  followed  by  these  awful  calamities.  On  you 
principally  devolves  the  duty  of  quenching  the  flames 
ofcelCvStial  vengeance,  enkindled  against  our  sins.  IFho 
is  sufficient  J  or  these  things  ?  But  use  your  efforts, 
and  expect  the  rest  from  the  blessing  of  God  Speak 
as  ministers  ought  to  speak  on  like  occasions.  Cry 
aloud,  lift  up  your  voice  like  a  truriipet,  shoxv  Jacob 
his  transgressions,  and  Israel  his  sins.  If  you  tes- 
tify the  truth,  what  matter  if  they  murmur  against 
your  discourses.  And  may  God,  on  this  solemn 
occasion,  teach  our  hands  to  war^  a?id  our  fngers 
to  fight.  May  God  inspire  you  with  magnanimity 
of  mind  correspondent  to  the  mission  with  which  you 
are  invested. 

And  you.  Christian  people,  what  will  you  do  on 
Wednesday  next?    It  is  not  only  your  presence  in 

this 


^96      St.  Peters  Denial  of  hh  Master, 

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  conver- 
sion and  repentance :  these  are  restitution,  these  are 
mutual  reconciliation,  these  are  a  profusion  of  chari- 
ties, 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  fasti  Our 
prayers  shall  supply  our  weakness.  O  Almighty 
God  !  O  God  !  who  makest  judgment  thy  strange 
work,  let  our  prayers  appease  thy  indignation  !  Re- 
sist not  a  concourse  of  people,  assembled  to  besiege 
the  throne  of  thy  grace,  and  to  move  thy  bowels  of 
paternal  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 
repentance,  Ha've  mercy  upon  me,  according  to  the 
multitude  of  thy  tender  mercies,  and  blot  out  my 
transgressions.  Deign  thou  also  to  be  present,  O 
great  God,  and  Holy  One  of  Israel.  Deign  thou 
also  to  be  present  with  the  goodness,  the  love,  the 
bowels  of  compassion,  which  thou  hast  for  poor  pe- 
nitent sinners !  Hear,  O  Lord,  hear,  O  Lord,  and 
pardon !     Amen. 


SERMON 


SERMON  XII 


ON  THE  NATURE  OF  THE  UNPARDONABLE 

SIN. 


HEBREWS  vi.  4,  5,  6, 


It  is  impossible  for  those  who  were  once  enlightened^ 
and  have  tasted  of  the  heavenlij  gift^  and  xverc 
made  partakers  of  the  Holy  Ghost ^  and  have 
tasted  the  good  word  of  God,  and  the  pozvers  of 
the  world  to  come  :  if  they  shall  fall  away,  to 
renew  them  again  unto  repentance. 

HOJV  dreadful  is  this  place  1  This  is  none  other 
but  the  house  of  God,  and  this  is  the  gate  of  hea- 
*oen.  On  a  ditferent  occasion,  there  would  have 
been  nothing  surprising  in  tlie  fears  of  Jacob.  Had 
God  revealed  himself  to  this  patriarch  in  the  awful 
glory  of  avenging  wrath,  and  surrounded  with  de- 
vouring fire,  with  darkness  and  with  tempest;  it 
would  not  have  been  surprising  that  a  man,  that  a  sin- 
ner, and  a  believer  of  the  earlier  ages  of  the  church, 
should  have  been  vanquisjjed  at  the  sight.  But,  at  a 
period,  v^hen  God  approached  him  with  thetenderest 
marks  of  love ;  when  he  erected  a  miraculous  ladder 
between  heaven  and  earth,  causing  the  angels  to  as- 
cend and  descend  for  the  protection  of  his  servant ; 
when  he  addr(>sed  him  in  these  consolatory  words, 
Behold  I  am  with  thee,  I  will  keep  thee  in  all  places 

whither 


298     The  Nature  of  the  unpardonable  Sin. 

xvhither  thou  goest,  and  I  will  bring  thee  again  in- 
to  this  land;  for  I  will  not  leave  thee;  that  Jacob 
should  tremble  in  such  a  moment,  is  w  hat  we  cannot 
conceive  without  astonishment.  What !  is  the  gate 
of  heaven  dreadful ;  and  is  the  house  of  God  an  ob- 
ject calculated  to  strike  terror  into  the  mind? 

My  brethren,  Jacob's  fear  unquestionably  pro- 
ceeded from  the  presence  of  God,  from  the  singularity 
of  the  vision,  and  the  peculiar  novelty  of  the  disco- 
very, which  struck  his  imagination.  But  let  us  fur- 
ther 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  distinguished 
crimes,  and  from  places  the  most  exalted  have  oc- 
curred the  greatest  falls.  St.  Paul,  in  the  words  of 
my  text,  places  each  of  the  Hebrews,  whom  he  ad- 
dressed, 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  knowledge  which 
had  irradiated  their  minds ;  and  the  impressions 
which  had  been  made  on  their  hearts.  He  opens  to 
them  the  gate  of  heaven ;  but,  at  the  same  time,  re- 
quires that  they  should  exclaim.  How  dreadful  is 
this  place  I  From  this  profusion  of  grace,  he  draws 
motives  for  salutary  fear.  It  is  impossible^  says  he, 
for  those  xvho  xvere  once  enlightened,  and  have  tasted 
of  the  heavenly  gift,  and  were  made  partakers  of 
the  Holy  Giiost,  and  have  tasted  the  good  word  of 
God,  and  the  powers  of  the  world  to  come  ;  if  they 
shall  fall  awayy  to  renew  them  again  unto  repen- 
tance. 

St.  Paul,  after  having  pronounced  these  terrific 
words,  adds;  Beloved,  we  ore  persuaded  better 
things  of  you,  Happy  apostle,  who,  while  pro- 
nouncing the  sentence  of  celestial  vengeance,  could 
flatter  himself  that  it  would  not  fall  on  any  of  his 

audience. 


The  'Nature  of  the  unpardonable  Sm.     299 

audience.  But,  my  brethren,  shall  we  say,  Belevedf 
we  are  persuaded  better  things  of  you.  The  dis- 
position ib  worthy  of  our  wish.  May  it  be  the  effect 
of  this  discourse,  and  the  fruit  of  oar  ministry! 

To  liave  been  enlightened^ — to  iiave  tasted  the 
heavenly  gift, — to  have  been  partakers  of  the  Holy 
Ghost, — to  have  tasted  the  p;ood  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,  add  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  oti'ences  ;  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  truth,  who  has  despised,  hated,  and  opposed  it, 
neither  through  fear  of  punishment,  nor  hope  of  re- 
ward, offered  by  tyrants  to  apostacv,  but  from  a 
principle  of  malice,  is  the  identical  person  of  whom 
the  apostle  speaks ;  and  that  in  this  monstrous  as- 
sociation of  light,  conviction,  opposition,  and  uncon- 
querable abhorrence  of  the  truttj,  this  awful  crime 
consists. 

Others,  proceeding  further,  have  searched  ancient 
and  modern  history  for  persons,  in  whom  those  cha- 
racteristics associate;  that,  superaddniiz  exan)ple  to 
description,  they  might  exhibit  a  complete  portrait  of 
the  sill,  the  nature  of  which  we  shall  endeavour  to 
define.  In  the  course  of  this  sermon,  we  shall  en- 
deavour 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, 


300     The  Nature  of  the  unpardonable  Sin. 

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  offence,  it  is  of  the  last 
importance  to  review  all  those  passages,  which,  it  is 
presumed,  have  reference  to  the  crime:  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. 

The  task  will  not  exceed  our  limits,  there  being 
only  four  texts,  in  which,  it  is  presumed,  the  Scrip- 
tures speak  of  this  sin.  We  shall  begin  with  the 
words  'of  St.  Matthew  :  /  say  unto  you^  all  manner 
of  sin  and  blasphemy  shall  be  forgiven  unto  men  ; 
but  the  blasphtmy  against  the  Holy  Ghost  shall 
not  be  forgiven  unto  men.  And  whosoever  speaketh 
a  word  against  the  Son  of  man^  it  shall  be  forgiven 
him;  but  whosoever  speaketh  against  the  Holy 
Ghost  y  it  shall  not  be  forgiven  him,  neither  in  this- 
worlds  neither  in  that  which  is  to  come.  This  text, 
•which  Augustine  deems  the  most  difficult  in  the 
Scriptures,  will  become  intelligible,  if  we  examine  the 
occasion  and  weigh  the  words. 

The  occasion  is  obvious  to  understand.  Jesus  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 his  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  we  have  recited. 

The  import  of  the  expressions  is  equally  easy  to 
comprehend.  Who  is  the  So7i  of  man  ?  And  who  is 
the  Holy  Ghost?  And  what  is  it  to  speak  against  the 
one  and  the  other  ?   The  Son  of  man  is  Jesus  Christ 

revealed 


The  Nature  of  the  unpardonable  Sin.     301 

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  the 
term,  we  shall  only  observe,  that  St.  Luke  (chap.  xii. 
8.)  after  caUing  our  Saviour  the  Son  of  man,  imme- 
diately adds,  Whosoever  shall  speak  a  word  against 
the  Son  of  man  ^  it  shall  be  forgiven  him:  where  it 
evidently  follows,  that  by  the  So7i  of  man,  Jesus 
Christ  must  be  understood.  And  though  the  expres- 
sion may  elsewhere  have  other  significations,  they 
have  no  connection  with  our  subject. 

By  the  Holy  Ghost,  must  be  understood  the  third 
person  in  the  adorable  Trinity ;  considered  not  only 
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 
Jesus ;  to  render  his  doctrine  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 
carpenters  son?  Can  there  any  good  thing  come  out 
of  Nazareth?  A  gluttonous  man,  a  wine-bibber,  a 
friend  of  publicans  and  sinners. 

To  speak  against  the  Holy  Ghost,  was  maliciously 
to  reject  a  doctrine ;  when  he  who  delivered  it,  con- 
firmed 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,  1  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  explanation, 
not  only  from  the  writings  of  our  most  celebrated 
commentators  who  have  espoused  it,  but  also  from 
the  works  of  the  most  celebrated  of  the  fathers — I 

mean 


502     The  Nature  of  the  unpardonable  Sin. 

mean  Chrysostom.  The  following  is  the  substance 
of  his  paraphrase  on  the  text  in  St.  Matthew  : — 
"  You  have  called  me  a  deceiver,  and  an  enemy  of 
God;  I  forgive  this  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  Holy 
Ghost  ?  For  this  cause,  he  who  says,  that  I  do  these 
miracles  by  Beelzebub,  shall  not  obtain  remission." 

Such  is  the  comment  of  Chrysostom,  to  whom  we 
add  the  remark  of  an  author,  worthy  of  superior  con- 
fidence ;  it  is  St.  Mark,  who  subjoins  these  words : 
Because  the  Pharisees  said  he  hath  an  unclean  spirit. 
Hence  it  is  inferred  that  the  Pharisees,  by  ascribing 
the  miracles  of  the  Holy  Ghost,  to  an  unclean  spirit, 
■were  guilty  of  the  identical  sin  a'gainst  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.  John.  If  any 
man  see  his  hr other  sin,  a  sin  which  is  iiot  unto 
death,  he  shall  a^k,  and  he  shall  gi'ce  hiin  life  for 
them  that  sin  not'  unto  death :  there  is  a  sin  unto 
death  :  I  do  7iot  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  distinc- 
tion between  venial  and  mortal  sins  ;  a  conjecture 
both  false,  and  directly  opposed  to  those  from  whom 
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  w  ho  commits  a  venial 
sin,  will  still  need  the  prayers  of  saints  to  avoid  a 
death  he  has  not  deserved  :  this  is  not  only  indefen- 
sible, but  what  the  Catholics  themselves  would  not 
presume  to  maintain. 

Waving  the  various  glosses  of  the  Novatians,  and 

other 


The  Nature  of  the  unpardonable  Sin.     303 

other  commentators,  do  you  a^k  what  is  the  idea  we 
should  attach  to  these  words  of  the  apostle,  and  what 
is  the  sin  of  which  he  here  speaks  ?  We  repeat  what 
we  have  already  intimated,  that  it  is  difficult  to  ex- 
plain. However,  on  investigating  the  views  of  the 
apostle  throughout  the  chapter,  we  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  recapitu- 
lates the  proofs  which  established  its  truth :  The?  6 
are  three  that  bear  witness  on  earth,  the  water,  and 
the  spirit,  and  the  blood.  It  is  the  innocence  of  the 
primitive  Christians,  which  is  called  the  water ;  the 
miracles  which  are  called  the  spirit ;  and  martyr- 
dom, by  which  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.  Between  these 
two  texts,  occur  the  words  we  wish  to  explain  :  There 
is  a  sin  unto  death :  I  do  7iot  say  that  ye  sJiall  pray 
for  it.  Must  not  the  sin  unto  death,  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  we  should  preach  so 
strange  a  doctrine  ;  and  once  more  renew  the  Nova- 
tian  severity  !  There  are  two  kinds  of  apostates,  and 
two  kinds  of  apostacies :  there  is  one  kind  of  apos- 
tacy 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 


304  The  Nature  of  the  unpardonable  Sin, 

the  detestable  pleasure  we  take  in  opposing  its  force. 
It  would  be  eruel  to  account  the  first  of  these  of- 
fences, a  sin  unto  death  ;  but  the  Spirit  of  God  di- 
rects us  to  attach  this  idea  to  the  second.  There  are 
likewise  two  kinds  of  apostates.  There  is  one  class, 
who  have  made  only  small  attainments  in  the  know- 
ledge of  the  truth ;  weak  and  imperfect  Christians 
unacquainted  as  yet,  with  the  joys  and  transports  ex- 
cited in  the  soul  by  a  religion,  which  promises  the  re- 
mission of  sin,  and  everlasting  felicity.  There  is  ano- 
ther, on  the  contrary,  to  whom  God  has  given  supe- 
rior knowledge,  to  whom  he  has  communicated  the 
gifts  of  miracles,  and  whom  he  has  caused  to  expe- 
rience the  sweetness  of  his  promise.  It  would  be 
hard  to  reject  the  first;  but  the  apostle  had  regard  to 
the  second.  Those,  according  to  St.  John,  who  have 
committed  the  sin  unto  deaths  are  the  persons  who 
abjure  Christianity,  after  the  reception  of  all  those 
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  other  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  vvish 
was  to  prevent  apostacy.  He  especially  designed  to 
make  it  evident,  that  to  renounce  Christianity,  after 
attesting  its  con6rmation  by  miracles,  here  denomi- 
nated distributions  of  the  Holy  Ghost,  was  a  crime 
of  the  grossest  enormity.  He  has  the  same  design  in 
the  text.     Let  us  examine  the  terms. 

1.  They  to  ere  once  enlightened ;  that  is,  they  had 
known  the  trutli.  They  had  compared  the  prophets 
with  the  apostles,  the  prophecies  with  the  accomplish- 
ment; and  by  the  collective  force  of  truth,  they  were 
fully  persuaded  that  Jesus  was  the  Messiah.  Or,  if 
you  please,  they  were  once  enlightened ;  that  is,  they 

were.- 


The  Nature  of  the  unpardonable  Sin,  305 

were  baptized;  baptism,  in  the  primitive  church, 
succeeding  instruction,  according  to  that  precept  of 
Christ,  Go  ye  and  teach  all  nations,  baptizing  them^ 
&c.  St.  Paul,  at  the  beginning  of  this  chapter, 
speaking  of  baptism,  expresses  the  same  sentiment. 
So  also  we  are  to  understand  St.  Peter,  when  he  says, 
that  the  baptism  which  7ioxv  saves  us,  is  not  the  put- 
ting azvay  the  filth  of  the  flesh,  but  the  ansxver  of 
a  good  conscience.  The  answer  of  a  good  conscience, 
is  the  rectitude  of  conduct,  resulting  from  the  cate- 
chumen's knowledge  and  faith.  Hence  they  com- 
monly gave  the  appellation  of  illuminated  to  a  man 
after  baptism.  *'  The  washing  of  baptism,"  says 
Justin  Martyr,  *'  is  called  illumination  ;  because  he 
who  is  instructed  in  these  mysteries,  is  enlightened." 
Hence  also  the  Syriac  version,  instead  oi  enlight- 
ened, as  our  reading  whicli  follows  the  Greek,  has 
rendered  it  baptized. 

2.  They  have  tasted  of  the  heavenly  gift ;  that 
is,  they  have  experienced  the  serenity  of  that  peace, 
when  we  no  longer  fear  the  punishment  of  sin ;  hav- 
ing passed,  if  I  may  so  speak,  the  rigorous  road  of 
repentance,  into  favour  with  God. 

3.  They  were  made  partakers  of  the  Holy  Ghost, 
they  tasted  of  the  good  word  of  God,  and  the  poxvers 
of  the  xvorld  to  come.  All  these  various  expressions 
may  be  understood  of  miracles  performed  in  their 
presence,  or  achieved  by  themselves.  The  Holy 
Ghost  himself  has  assumed  this  acceptation,  in  vari- 
ous parts  of  the  Scriptures,  as  in  that  remarkable  pas- 
sage in  the  nineteenth  chapter  of  the  Acts,  Have  ye 
received  the  Holy  Ghost  ? — JVe  have  not  so  much 
as  heard,  whether  there  be  any  Holy  Ghost.  The 
good  xoordy  says  Grotius,  is  the  promise  of  God,  as 
in  the  twenty-ninth  of  Jeremiah,  I  will — 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  signs, 

You  VII.  X  says 


306  The  Nature  of  the  unpardonable  Sin, 

says  Jesus,  shall  folloxv  them  that  believe ;  in  my 
name  they  shall  cast  out  devils,  they  shall  speak 
with  tongues,  they  shall  take  up  serpents.  In  fine, 
the  powers  of  the  world  to  corne,  were,  likewise,  the 
prodigies  to  be  achieved  during  the  gospel  economy; 
which  the  Jews  called  the  age,  or  world  to  come ; 
prodigies,  elsewhere  called,  the  exceeding  greatness 
of  his  poxvcr,  and  the  mighty  working  of  his  poxver. 
These  are  the  endowments,  with  which  the  persons 
in  question  were  favoured ;  their  crime  was  apostacy. 
It  is  impossible,  if  they  fall  axvay,  to  renew  them 
again  unto  repentance. 

To  fall  axvay,  does  not  characterize  the  state  of  a 
man,  who  relapses,  after  having  obtained  remission. 
How  deplorable  soever  his  situation  may  be,  it  is  not 
without  resource.  The  falling  away  in  our  text  sig- 
nifies a  total  defection ;  an  entire  rejection  of  Jesus 
Christ,  and  of  his  religion.  The  falling  away,  accord- 
ing to  St.  Paul,  inj  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  him  with  malice  and  enmity  of 
heart.  Here  is  all  the  information  we  can  derive 
from  the  text.  The  unpardonable  sin,  in  these  words, 
is  that  of  apostates;  and  such  as  we  have  character- 
ized in  the  preceding  remarks. 

This  also  is  the  genuine  import  of  the  tenth  chap- 
ter of  the  epistle  to  the  Hebrews,  If  we  sin  xvilfullyy 
after  having  received  the  knowledge  of  the  truth, 
as  would  be  easy  to  prove. 

If  you  have  been  attentive  to  all  the  considerations 
we  have  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  what  this  crime  was,  at  least,  in  the 
time  of  the  primitive  church.  It  was  denying,  hat- 
ing 


The  Nature  of  the  unpardonable  Sin,  307 

ing,  and  maliciously  opposing  the  truth,  at  the  mo- 
ment they  weie  persuaded  it  proceeded  from  God. 
Two  classes  of  men  might  commit  this  crime  in  the 
apostolic  age. 

/     First,  those  who  had  never  embi'aced  Christianity ; 

^  but  opposed  its  progress  in  defiance  of  rational  con- 
viction, and  the  dictates  of  conscience.  This  was  the 
sin  of  the  Pharisees,  who  maliciously  ascribed  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  mira- 
cles, 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  CWst  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 :  u^e  have,  consequently,  comprised 
the  whole  under  the  vague  appellation  oi  unpardon- 
able sin. 

After  these  considerations,  perhaps,  you  already 
begin  to  rejoice.  This  sermon,  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  afiects  your  case ;  nor 
any  thing  in  the  most  disorderly  life,  connected  with 
a  crime,  peculiar  to  the  primitive  Christians.  Let 
us  dissipate,  if  possible,  so  dangerous  an  allusion. 
We  have  done  little,  by  tracing  the  manner  in  which 
the  first  witnesses  of  tlie  gospel  became  guilty  of  thQ 
unpardonable  sin  ;  we  must  also  inquire,  what  rela- 
tion it  may  have  to  us. 

X2  In 


308  The  Nature  of  the  unpardonable  Sin. 

In  general,  it  is  not  possible  to  hear  subjects  of  this 
nature  discussed,  without  a  variety  of  questions  re- 
volving in  the  mind,  and  asking  one's  self,  Have  I  not 
already  comtmtted  this  sin  ?  Does  not  such  and  such 
a  vice,  by  which  I  anri  captivated,  constitute  its  es- 
sence ?  Or,  if  I  have  never  committed  it  yet,  may  I 
not  fall  into  it  at  a  future  period  ?  It  is  but  just,  bre- 
thren, to  afford  you  satisfaction  on  points  so  impor- 
tant Never  did  we  discuss  more  serious  questions  ; 
and  we  frankly  acknowledge,  that  all  we  have  hither- 
to 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  favoured  us. 

Though  truth  is  always  the  same,  and  never  ac- 
commodates itself  to  the  humours  of  an  audience,  it 
is  an  invariable  duty  to  resolve  these  questions  accord- 
ing to  the  characters  of  the  inquirers.  The  questions 
amount  in  substance  to  this  ;  Can  a  man  in  this  age 
commit  the  unpardonable  sin  ?  And,  I  assure  you,, 
they  may  be  proposed  from  three  principles,  widely 
different  from  each  other :  from  a  melancholy,  from  a 
timorous,  and  a  cautious  disposition.  We  shall  diver- 
sify our  solutions,  correspondent  to  this  diversity  of 
character. 

f .  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  miad. 
From  the  body,  it  quickly  communicates  to  the  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  and  torment- 
ed. A  man  of  this  disposition,  on  examining  his 
conscience,  and  reviewing  his  life,  will  draw  his  own 
character  in  the  deepest  colours.  He  will  construe 
hh  weakness  into  wickedness,  and  his  infirmities  into 
crimes ;  he  will  magnify  the  number,  and  aggravate 

the 


The  Nature  of  the  unpardonable  Sin.  309 

the  atrocity  of  his  sins ;  he  will  class  himself,  in 
short,  with  the  worst  of  human  characters.  And, 
our  reasons  for  self-condemnation  and  abasement 
before  God,  being  al'.\ays  too  well  founded,  the  per- 
son, in  question,  proceeding  on  these  principles,  and 
mistaking  the  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 
order  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 
bones  he  has  broken  to  rejoice ;  and  that  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  timo- 
rous disposition.  We  distinguish  timidity  from  me- 
lancholy ;  the  first  being  a  disposition  of  the  mind, 
occasioned  by  the  mistaken  notions  Ave  entertain  of 
God  and  his  word;  the  second,  of  the  body.  The 
timorous  man  fixes  his  eye  on  what  the  scriptures 
say  of  the  justice  of  God,  without  paying  adequate  at- 
tention to  what  is  said  of  his  mercy.  He  looks  solely 
at  the  perfection  to  which  a  Christian  is  called,  with- 
out ever  regarding  the  leniency  of  the  gospel.  Such 
a  man,  like  the  melancholy  person,  is  readily  induced 
to  think  himself  guilty  of  the  unpardonable  sin. 
Should  he  flatter  himself  with  not  having  yet  perpe- 
trated the  deed,  he  lives  in  a  continual  fear.  This 
fear  may,  indeed,  proceed  from  a  crood  principle,  and 

be 


310  The  Nature  of  the  unpardonable  Sin. 

be  productive  of  happy  effects,  in  exciting  vigilance 
and  care  ;  but,  it  not  incompatible  with  the  liberty  of 
the  children  of  God,  it  is  at  least  repugnant  to  the 
peace  they  may  obtain  ;  which  constitutes  one  of  the 
sweetest  comforts  of  religion,  and  one  of  the  most  ef- 
fectual motives  to  conciliate  the  heart. 

If  a  man  of  this  description  should  ask  me,  whetlier 
one  may  now  commit  the  unpardonable  sin?  I  would 
repeat  what  I  have  just  said,  that  this  sin,  in  all  its 
circumstances  has  peculiar  reference  to  the  miracles 
by  which  God  formerly  confirmed  the  evangehcal 
doctrine;  and  consequently,  to  account  himself  at 
this  period  guilty  of  the  crime,  is  to  follow  the  emo- 
tions of  fear,  rather  than  the  conviction  of  argument. 
I  would  compare  the  sin  which  alarms  his  conscience, 
with  that  of  the  unhappy  man  of  whom  we  spake.  I 
would  prove  by  this  comparison,  that  the  disposition 
of  a  man,  who  utters  blasphemy  against  Jesus  Christ, 
who  makes  open  war  with  the  professors  of  his  doc- 
trine, has  no  resemblance  to  the  style  of  another;  w-ho 
sins  with  remorse  and  contrition ;  who  wrestles  with 
the  old  man  ;  who  sometimes  conquers,  and  some- 
times is  conquered :  though  he  has  sufficient  cause 
from  his  sin  to  perceive,  that  the  love  of  God  by  no 
means  properly  burns  in  his  heart ;  he  has,  however, 
encouragement  from  his  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  till,  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  Jesus  Christ  has  joined  by  a  happy 
ten^perature.  If  you  look  solely  at  the  mercy  of 
,God,  you  will  unavoidably  form  excuses  to  flatter 
your  security  ;  on  confining  yourselves  to  his  justice, 
you  will  fall  into  despair.  It  is  by  this  happy  tem- 
perature of  severity  and  indulgence,   of  mercy  and 

justice, 


The  Nature  of  the  unpardonable  Sin,  311 

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  renders 
it  efficacious  in  the  conversion  of  mankind.  This 
should  be  our  method  with  persons  of  a  doubtful  dis- 
position. 

But  woe  unto  us,  if  under  the  pretext  of  giving  the 
literal  import  of  a  text  of  Scripture,  we  should  con- 
ceal its  general  design ;  a  design  equally  interesting 
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  encom^agement  to  the  hardened,  to  flatter 
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, 
having  called  him  Beelzebub  ;  nor  has  any  one  receiv- 
ed 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  con- 
stitutes its  essence,  and  its  atrocity.  This  also  we 
hope  to  prove.  For,  I  ask,  what  constituted  the 
enormity  of  the  crime  ?  Was  it  the  miracles,  simply 
considered  ?  Or  was  it  the  conviction  and  sentiments 
which  ensued,  and  which  proceeded  from  the  heiirts 
of  the  witnesses?  Without  a  doubt  it  was  the  convic- 
tion and  the  sentiments,  and  not  the  miracles  and 

prodigies, 


312  The  Nature  of  the  unpardonable  Sin. 

prodigies  separately  considered,  and  without  the  least 
regard  to  their  seeing  them  performed,  or  themselves 
being  the  workers.  If  we  shall,  therefore,  prove, 
that  the  efforts  which  Providence  now  employs  for  the 
conversion  of  mankind,  may  convey  to  ttie  mind  the 
same  conviction,  and  excite  the  same  sentiments  af- 
forded to  the  witnesses  of  these  miracles,  shall  we 
not  consequently  prove,  that  if  men  now  resist  the 
gracious  efforts  of  Providence,  they  are  equally 
guilty  as  the  ancients ;  and,  of  course,  that  w  hich 
constitutes  the  essence  and  atrocity  of  the  unpardon- 
able 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  have  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  the 
proofs  we  have  of  our  Saviour's  mission,  there  will  re- 
sult a  conviction  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  rehgion,  whose  evidence 
they  had  attested.  This  may  also  be  found  among 
men  of  our  own  time.  A  man,  w  ho  is  convinced  that 
the  Christian  religion  was  revealed  from  heaven ; — a 
man  who  doubts  not,  among  all  the  religious  connec- 
tions in  the  Christian  world,  that  to  which  he  adheres 
is  among  the  purest ; — a  man  who  abandons  this  re- 
ligion ; — a  man  who  argues,  who  disputes,  who  writes 
volume  upon  volume,  to  vindicate  his  apostacy,  and 
attacks  those  very  truths,  whose  evidence  he  cannot 
but  perceive ;— such  a  man  has   not  committed  the 

unpardonable 


The  Nature  of  the  impardonahle  Sin,    313 

unpardonable  sin  in  its  wliole  extent ;  but  he  has  so 
far  proceeded  to  attack  the  truths,  of  whose  veracity 
he  was  convinced. 

3.  What  further  constituted  the  atrocity  of  the 
crime,  was  falling  azvay  ;  not  by  the  fear  of  punish- 
ment, 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  ou  n  age.  For  example,  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  establisli  deism  or  impiety,  and  abandons 
himselt'  to  this  excess,  because  he  hates  a  rehgion 
which  gives  him  inquietude  and  pain,  and  wishes  to 
expunge  it  from  every  heart ;  this  man  has  not  com- 
mitted the  unpardonable  sin  in  all  its  extent,  but  he 
has  so  far  proceeded  as  to  hate  the  truth. 

4.  What,  lastly,  rendered  the  criane  atrocious  with 
regard  to  apostates,  was  their  running  to  this  excess, 
after  having  tasted  the  happiness,  vvhich  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  xvithjoy ;— a  man,  who  has  long 
prayed  with  fervour,  who  has  communicated  with 
transports  of  delight; — a  man  of  this  description,  who 
forgets  all  these  delights,  who  resists  all  these  attrac- 
tive charms,  and  sacrifices  them  to  the  advantages 
offered  by  a  false  religion ;  he  has  not  yet  committed 
the  unpardonable  sin,  but  he  surely  has  the  charac- 
teristic of  falling  away,  after  having  been  once  en- 
lightened, and  tasted  of  the  heavenly  gift. 

You  now  perceive,  my  brethren,  that  all  these  cha- 
racteristics may  be  found  separately  among  n)en  of 
our  own  age.  But  should  there  be  a  man  in  whom 
they  all  unite;  a  man  who  has  known  and  abjured 

the 


514    The  'Nature  of  the  unpardonahle  Sin. 

the  truth  ;  who  has  not  only  abjured,  but  opposed 
and  persecuted  it,  not  in  a  moment  ot  surprise,  and 
at  the  sight  of  raeks  and  tortures,  but  from  a  princi- 
ple of  enmity  and  hatred  ;  do  yo\i  not  think  he  would 
have  jibt  cause  to  fear,  ttiat  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.  They  ought,  of  course,  to  re- 
ject the  thought  of  having  proceeded  to  that  excess  ; 
but,  at  the  same  time,  to  take  precaution,  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  minds  ?  Shall  they  augment  your 
pride,  excite  vain  notions  of  your  virtue,  and  suggest 
an  apology  for  vice,  because  you  cannot,  in  the  por- 
trait we  have  given,  recognise  your  own  character  ? 
Is  your  glory  derived  from  the  consideration,  that 
your  depravity  has  not  attained  the  highest  pitch  ; 
and  that  there  yet  remains  one  point  of  horror,  at 
which  you  have  not  arrived  ?  Will  you  suffer  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  repentance  is  impracticable;  and  when  all  ac- 
cess to  mercy  is  cut  off. 

But 


The  Nature  of  the  unpardonable  Sin.    315 

But  who  amon^  our  hearers  can  be  actuated  by 
so  great  a  frenzy  ?    What  deluded   conscience  can 
enjoy  repose  under  a  pretext,  that  it  has  not  yet  com- 
mitted the  unpardonable  sin  ?  Whence  is  it,  after  all, 
that  this  crime  is  so  dreadful  ?  All  the  reasons  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  unpardonable  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  creature ;  for  we  find  in 
religion,  what  we  find  in  the  human  body ;  some  dis- 
eases quite  incurable,  and  others  which  may  be  re- 
moved with  application  and  care  :  but  they  have  both 
the  similarity  of  becoming  incurable  by  neglect ;  and 
what,  at  first,  was  but  a  slight  indisposition,  becomes 
mortal  by  presumption  and  delay. 

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  impiety.  The 
first  essays  of  the  sinner,  are  not  those  horrid  traits 
which  cause  nature  to  recoil.  A  man,  educated  in 
the  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  which  you  cannot  be 
too  much  impressed,  in  an  age,  in  which  Jesus  Christ 

approaches 


Sl6   The  Nature  of  the  unpardonable  Sm\ 

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 
reason  so  to  do.  But  you  rejoice  in  these  privileges, 
while  each  of  y^ou  persists  in  a  favourite  vice,  and  a 
predominant  habit;  and  because  you  are  neither  Jews 
nor  heathens,  you  expect  to  find,  in  religion,  means 
to  compose  a  conscience,  abandoned  to  every  kind 
of  vice  :  this  is  a  most  extraordinary,  and  almost  ge- 
neral prejudice  among  Christi^ms.  But  this  light,  in 
which  you  rejoice, — this  Christianity,  by  which  you 
are  distinguished, — this  faith,  which  constitutes  your 
glory,  will  aggravate  your  condemnation,  if  your  lives 
continue  unreformed.  The  Pharisees  were  highly 
favoured  by  seeing  Jesus  Christ  in  the  flesh,  by  at- 
testing his  miracles,  and  hearing  the  wisdom  which 
descended  from  his  iips ;  but  these  were  the  privileges 
which  caused  their  sin  to  be  irremissible.  The  He- 
brews were  happy  by  being  enlightened,  by  tasting  of 
the  heavenly  gift,  and  the  powers  of  the  evangelical 
economy  ;  but  this  happiness,  on  their  falling  away, 
rendered  their  loss  irreparable. 

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  willfully  exclude  the  light?  What  effects 
have  the  eflbrts  of  Providence  produced  on  you? 
What  account  can  you  give  of  the  numerous  privi- 
leges, with  which  Heaven  has  favoured  you  ?    Think 

not 


The  Nature  of  the  unpardonable  Sin.    317 

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  charity 
is  never  opposed  to  experience.  So  many  exhorta- 
tions, so  many  entreaties,  so  many  affectionate  warn- 
ings, so  many  pathetic  sermons,  so  many  instructions, 
so  many  conflicts  to  save  you  from  vice,  leave  the 
proud  in  his  pride,  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  the 
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  candlestick ;  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  thought? 
Lord,  continue  with  us  these  precious  pledges  of  thy 
lov'wg-kindness^  which  is  better  than  life^  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  vou  are 
about  to  renounce  it.  These  were  St.  Paul's  senti- 
ments concerning  the  Hebrews  :  he  saw  the  eflforts  of 
the  world  to  draw  them  from  the  faith,  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  their  fall.     He  hoped 

further ; 


518  The  JSature  of  the  unpardonable  Sin. 

further;  he  hoped  to  see  an  event  of  consolation. 
Hence  he  opened  to  the  Hebrews  the  paths  of  tribu- 
lation in  which  they  walked  with  courage.  He  called 
to  their  remembrance  so  many  temptations  refuted, 
so  many  enemies  confounded,  so  many  conflicts  sus- 
tained, so  many  victories  obtained,  so  many  trophies 
of  glory  already  prepared  ;  and,  proposing  himself 
for  a  model,  he  animated  them  by  the  idea  of  w^hat 
they  had  already  achieved,  and  by  what  they  had  yet 
to  do.  Call  to  remembrance,  says  he,  the  former 
days,  in  which  ye  endured  so  great  ajight  of  afflic- 
tions, partly  zvhilst  you  were  made  a  gazingstock, 
both  by  reproaches  and  afflictions,  and  partly  zvhilst 
ye  became  companions  of  them  that  were  so  used. 
Cast  not  azvay,  therefore,  your  confidence,  zvhlch 
hath  great  recompence  of  reward,  Heb.  x.  32,  33, 
35.  We  address  the  like  exhortation  to  each  of  our 
hearers.  We  remind  you  of  whatever  is  most  to  be 
admired  in  your  life,  though  w^eak  and  imperfect,  the 
communions  you  have  celebrated,  the  prayers  you 
have  offered  to  heaven,  the  tears  of  repentance  al- 
ready shed. 

And  you,  my  brethren,  my  dear  brethren,  and  ho- 
noured countrymen,  I  call  to  your  recollection,  as  St. 
Paul  to  the  Hebrews,  the  earth  strewed  with  the  bo- 
dies of  your  martyrs,  and  stained  with  your  blood  ; — 
the  desert  populated  with  your  fugitives  ; — the  places 
of  your  nativity  desolated ; — your  tenderest  ties  dis- 
solved ; — your  prisoners  in  chains,  and  confessors  in 
irons ; — your  houses  rased  to  the  foundation ;  and  the 
precious  remains  of  your  shipwreck  scattered  on  all 
the  shores  of  Christendom.  Oh !  Let  us  not  cast 
axvay  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  attach  us  to 
his  communion. 

If  these  are  your  sentiments,  fear  neither  the  ter- 
rors 


The  Nature  of  the  unpardonable  Sin.   319 

rors  nor  anathemas  of  the  Scriptures.  As  texts,  the 
most  cpnsolatory,  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  repent- 
ance, implies  thereby,  that  all  other  sinners,  of  what- 
soever kind,  may  be  renewed.  Let  us  therefore  re- 
pent. 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 
discouraging  fears.  Let  us  pay  the  homage  of  con- 
fidence to  a  merciful  God,  never  confounding  repen- 
tance with  despair.  Repentance  honours  the  Deity  ; 
despair  degrades  him.  Repentance  adores  his  good- 
ness ;  despair  suppresses  one  of  his  brightest  beams 
of  glory.  Repentance  follows  the  example  of  saints; 
despair  confounds  the  human  kind  with  demons. 
Repentance  ascribes  to  the  blood  of  the  Redeemer 
of  the  world  its  real  worth  ;  despair  accounts  it  aii 
unholy  thing.  Let  us  enter  into  these  reflections ;  let 
this  day  be  equally  the  triumph  of  repentance  over 
the  horrors  of  sin,  and  the  triumph  of  grace  over  the 
anguish  of  repentance.  God  grant  us  this  grace;  to 
him,  Father,  Son,  and  Holy  Spirit,  be  honour  and 
glory  for  ever.     Amen. 


END  OF  THE  SEVENTH  VOLUMIT. 


It.  Edwards,  Printer, 
Orane-court,  nce'-street,  London. 


'"li'ffiiii'Iiiite.teiS^'  Seminary  Libra 


1    1012  01172  6314 


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