— --^-^ 1 PRINCETON, N. J. ^?S?-- // I ^ Y / Division.. Section ... Shelf. Number : )^J^MW:f^.)^S:!<^M'^.'0^^ DISCOURS ES B^ SAMUEL BOURN. VOLUME IV. 5e^>>"«;;!«:)s{)scc;3s:;«(;!s>;;is>xc^r^!!^rs>^^^^ 2 vr P 5f U O D 8 I a V u a a u i/i A T n DISCOURSES By SAMUEL BOURN, V O L U M E IV. ON THE (^^^4UA^Hh^ REMAINING PARABLES O F OUR SAVIOUR^ IN TWO PARTS, i. Thofe that are National : Or chara^erljiic of the Jews, and predi3ory of their DeJlru£iion. II . Thofe that are JpofloUc : Or addrejjed to the Apojlhs, and intended to qualify them for their future Office. THE SECOND EDITION. jc.t;. Mat. xiii. 3. Afutato noTTiine, de te Fahulanarraiur. Hor. Sat. i. LONDON: Printed for T. 13 E c K E T and P. A. d e H o n D T> near Surry- Street, in the Strand. M Dec LX VIII. C O NTENTS O F T H E FOU RTH VOLUME. PART III. Containing the National Parables: Or, thofe which were charadler- iftic of the Jewifh Nation, and the feveral Parties in it, and pre- didory of its Deftrudion. DISCOURSE I. Page 3 TH E Pharifee and the Publican: Or,- Pride and Humility contrafted. Luke xviii. 9. And be /pake this parable to certain perfonii *wh9 trufied in themfehes that they were A Ai^j^ righteousi HtC. NOV 188 CONTENTS. righteous^ and dcfpifed others: I'wo men ivent up into the Temple to pray^ the one a Pbarifee and the other a Publican. The Pharifee flood by himfelf and prayed thuSy Gody I thank thee^ that I am not as other men are^ extortioners^ unjufly adulterers^ or even as this Publican, I fafl twice in the weeky I give tythes of all that I pojfefs. And the Publican ftanding afar off^ would jiot fo much as lift up his eyes unto Heaveny but fmote upon his breafl^ fiyingy God be merciful to me a /inner. I tell youy this man went down to his houfe jujlifed rather than the other. For every one that exaltetb himfelf f:all be abafedy and he that humbletb himfelf fhall be exalted. DISCOURSE II. Page 31 The Father's two Sons: Or, Profeffion and Praftice contrafted. Matthew xxi. 28. Bui what think you'? A certain man had two fons: and he came to the firfly and faidy CONTENTS. faidy Sofiy go work io-day in my '•jincyarJ. He afifwered and faidy I will not : but aj^ tcrward he rcpentedy and went* And he came to the fccondy and/aid likewifc. And he anfwcrcd and faidy I gOy Sir : but went; not. Whether of them twain did the will of his father ? They fay unto hiniy T'he jirfl, Jefus faith unto them. Verily I fay unto youy that the publicam and the harlots go into the kingdo^n of God before you. For John came wito you in the way of right eouf nefSy and ye believed him not : but the pub" licans and the harlots believed him. And yey when ye had feen it, repented 7iot after^ wardy that ye might believe him. DISCOURSE m. IV. Page 57, 8i Defect of Virtue in the fewifto Nation. The Fig-tree to be cut down: Or, the Jewifi Nation to be deftroyed. Luke xiii. 6. He fpake alfo this parable, A certain man had a fig' tree planted in his vineyardy and A 4 he CONTENTS. he came a?ul fought fruit thereon^ and found ?2one. Then faid he to the dreffer of his vineyard, Behold, thefe three years I come feeking fruit on this fig-tree, and find none: Cut it down, why cumbreth it the ground'? And he anfwering, faid unto him. Lord, let it alone this year alfo, till I fhall dig about it, and dung it : and if it bear fruit, IV ell: but if not, then after that thou fhalt cut it down. DISCOURSE V. Page 105 The Invitation refafed: Or, the Jewiffj Rejeclion of the Gofpel. Luke xiv. 16. Then faid he unto- him, A cej^tain man made a great fupper, and bade many: and fent his ferva?2t at fupper -time, _ to fay to them that were bidden. Come, for all things are now ready. And they all with one confent began to make excufe. The firji faid unto him, I have bought a piece of ground, and I mufl needs go afjd fee it: I pray thee have me excifed. 2 And CONTENTS. And another faid^ I have bought five yoke of oxe?ii and I go to pro'ce them : I pray thee baije me excufed. And another faid^ 1 ha'De married a ivife^ and therefore I cati^ not come. So that fer^u ant came and Jhewed his Lord thefe things. T'hcn the majler of the houfe being angry ^ fiid to his ferva?ity Go out quickly into the ftreets and lajtes of the city, and bring in hither the poor^ and the maimed^ and the halt, and the blind. And the fervant faidy Lord, it is done as thou haft commanded, and yet there is room. And the Lordfaid unto the fervant ^ Go out into the highways and hedges^ and compel them to come in^ that iny houfe may be filled. For I jay unto you, that none of tbofe men which were bidden f:all tafle of my f upper. DISCOURSE VI. VII. VIII. Page 139, IJ9, 181 The Vineyard let out: Or, the State of rhe Jewijh Nation. The CONTENTS. The Proprietor of the Vineyard charac- terized : Or, the Oeconomy of Divine Providence. The Hufbandmen of the Vineyard: Or^ the Jewfp Rulers charafterized. Matthev/ xxi. 33. Hear another parable^ "There ivas a certain hoiijkolder which planted a vineyard^ and hedged it round about ^ and digged a wine- prefs in it^ and built a tower ^ and let it out to hiipandmen^ and went into a far coun^ try. And when the time of the fruit drew near^ he fent his fervants to the hufhand- vien^ that they might receive the fruits of it. And the hufbandmen took his fervants^ and beat one^ and killed another^ andftoned another. Again he fe?it other fervants more than the fir ft: and they did unto them likewife. But left of ally he fent unto them hisfon^fayi72gy They will reverence my fin. But when the hufbandmen f aw hisfon^ they faid CONTENTS, faid amongjl fbemfelveSy '7 his is the heir^ — comCy let us kill him^ and let us feize c?i his inheritance. And they caught hini^ and cafl him out of the 'vineyard^ and Jleijo him. JFhen the Lord therefore of the Vine^ yard comethy what will he do unto thofe hufhandmen^ I'hey fay unto him^ He will 7niferably deflroy thofe wicked men^ and will let out his vineyard unto other hufhand- meUy who f:all render him the fruits in their feafons. J ef us faith unto them^ Did ye never read in the Scriptures ^ 'The fl one which the builders rejeSed, the fame is become the head of the corner: 7his is the Lord's do- ingy and it is marvellous in cur eyes! — "Therefore I fay unto you, The kingdom of God f mil be taken from you, and given to a nation bringing forth the fruits thereof. And whofoever f:all fall on thisflone, flmll he broken y but on whomfoever it Jl:aU fall^ it will grind him to powder. And when the chief priefls arid pharifees had heard his parables y they perceived that he fpake of them. D I S- CONTENT S. DISCOURSE IX. Page 207 The King punifliing his barbarous Sub- jects : Or, the DcftrutStion of Jerufalem. Matthew xxii. i. And Jefm anfiveT-ed^ and fpake unto theni again by far able Sy aiid Jatd^ The kingdom of heaven is like unto a certain king which 177 ade a 7narriage for bisfony and fent forth hisfervants to call them that were bidden to the weddi?2g: ajid they would not come 4 Again he fent forth other fervants^ fayingi Tell the7n which are bidden y Beholdy I have prepared my dinner y my oxen and my fat- lings are killedy arJ all things are ready : come U72fo the marriage. But they made light of ity and went their waySy one to his far my another to his i7ierchandize : and the remnant took his fervantSy a7id entreated them fpitefullyy and few them. But whe7i the king heard thereof y he was wroth: and he felit forth his armies y a7id deflroyed tbofe murderers^ and hitr7it up their city. D I S- CONTENTS. DISCOURSE X. Page 235 The King furveying his Gucfts : Or, the falfe Chriftian detected and puniflied. Matthew xxii. 8. Then faith he to his fcr-cants. The wedding is ready ^ but they which were bidden wer^ mt worthy. Go ye therefore into the highways^ and as many as ye f:allf?2d bid to fhe mar- riage. So thofe fervants went out into the highways, and gathered together all as ma^ ny as they found both bad and* good: and the wedding was furnifjed with guejls. And when the Ki?ig came in to fee the guejis, he faw there a man which had not on a weddings garment. And he faid unto him^ Friend, how cameft thou in hither^ not having a weddng^ garment ? And he was fpeeculefs, .Then faid the King to his fervants. Bind him ha?id a?id foot, and take him away, and cafl him into outer darknejs : there fl:atl be weeping and gnaf:- ing of teeth. For many are called^ but few clofen. PART CONTENTS. PART IV. Containing the ApoftoJic Parables: Or, thofe which were intended for the Gonverfion of the firft Difciples, efpecially the Apoftles, and to qualify them for their fu- ture Office* INTRODUCTION. P^ge 2 6 1 DISCOURSE I. Page 271 The rich man laying up his Goods: Or, Selfifhnefs and Voluptuoufnefs expofed, Luke xii. 16. And he fpake a parable unto them^ fay^^S. — The ground of a certain rich man brought forth plentifully. And he thought within himfelf faying. What Jhall I do, becaufe 1 have no room where to bejiow my fruits ? And he faid^ This will I do: 1 will pull down my barns and build greater-, and there CONTENTS. there will I bejiow all my fruits ivul my goodj . ylfid I will fay to 'my foul^ Soul, thou hajl tnucb goods laid up for tnany years ; take thine eafe^ eat^ drink^ arid be 7mrry, ^^But God [aid unto himy Thou fool, this tiight thy foul f}^ all be required of thee : then whoft Jhall thofe things be which thou hafl provided? — So is he that layeth up treafure for himfelf and is not rich towards God. DISCOURSE II. Page 305 The Widow's Affidiiity: Or, the Benefit of Perfeverance, Luke xviii. i. And hefpake a parable unto them^ to this end^ that men ought always to pray^ and not faint : faying. There was in a city a judge which feared not Gody neither regarded man. And there was a widow in that city, and fl:e ca?ne unto him, faying* Avenge me of mine adverfary, A?id he would not for a while; but afterward he faid within himfelf—Tbo 1 fear not God, nor .CONTENTS. nor regard jnaUy yet becaufe this widow trotibkth mCy I will avenge her^ left by her co7itinnal coming Jhe weary me, And the Lord faid, Hear what the iinjujl judge faith. And Jlmll not God avenge his own eleB, which cry day and iiight unto him^ though he bear long with them ? I tell you that he will avenge themjpeedily. Never- thelejs^ when the Son of Man comet hy fhall he find faith on the earth ? DISCOURSE III. IV. Page 329, 357 The generous Monarch: Or, the Duty of Forgivenefs. Matthew xviil. 21. Then came Peter to him^ and faid^ LorJy how eft foall 77iy brother fin againft mc\ and I forgive him ? till feven times ?-r—Jefus faith unto him^ I fay net unto thee^ Until feven times ; buty Until feventy times feven ^ — Therefore is the kingdom of heaven like-- 7ied unto a certain king which would take account of his fervants. And when he had begun eONTENTS. iegun to reckon, one was brought bejore him which owed him ten thoufand talents. But for af much as he had not to pay^ his Lord com?fiandcd him to be fold, and his ivifc and chiidrcny and all that he had, and payment to be made. The fernHant therefore fell down, and worflnpped him^ faying. Lord, have patience with me, and I will pay thee all Then the Lord of that feruanf was 7noved with compajjion, and loofed him, and forgave hi7n the debt. But the fame fervant wc7it out, and found one tf his Jellow fervants which owed him an hundred pence : and he laid hands on him, and took him by the throat, faying. Pay me that thou cwejl. And his felloio-fervant fell down at his feet ^ a?id befought him^ frying. Have patiejice with me, and I will fay thee all. And he would 7iot, but went and cajl him in prifon, till he fiould pay the debt. So when his fellow fervant s faw 'what was done, they were very forry^ and came and told unto their Lord all that was done. Then his Lord, after that he had Vol. IV. ^ called CONTENTS. called him, /aid imlo hi my O thou wicked fervanty I forgave thee all that debt^ be^ caufe thou defiredft me: Shoiddft not thou alfo have had compajjion o?i thy Jellow-Jer^ vanty even as I had pity on thee ? And his Lord was wrothy and delivered him to the tormejitorSy till he Jloould pay all that was due unto him. — ^o likewife Jhall my heavenly Father do alfo unto you y if ye from your hearts forgive not every one his brother their irefpaffes. DISCOURSE V. Page 383 The companionate Samaritan: Or, Uni- verfal Humanity recommended, Luke x. 25. And beholdy a certain lawyer flood upy and tempted himy faying, Maftery what JJjall I do to inherit eternal life ? He faid unto him. What is written in the law ? How readefl thou ? And he anfwerifigy faidy T^hou fJjalt love the Lord thy God with all thy hearty and with all thy fouU and with all CONTENTS. all thy Jlrcngthy and with all thy mhid; arid thy neighbor as thyfelf. And he /aid unto him. Thou haft anfwcred right : This do, and thouJJjiilt live, — But he ivilling to juftify himfeljy /aid unto JefuSy And who is my neighbor? And Jefus anf-j^ering^ faidy A certain man went down from Jem* fale?n to Jericho, and fell amongjl thieves, which ftripp^d him of his raiment ^ and wounded binj^ and departed^ leaving him half dead. And by chance there came down a certain prieji that way -y and when hs faw hifriy he pafjed by on the other fide. And likewfe a Levitey when he was at the placcy ca??:e and looked on himy and paffed by on the other fide. But a certain Sama- r it any as he journeyed y came where he was ; and when he faw him he had compaffion on biniy and went to himy and bound up his woundsy pouring in oil and wine, and ft him on his own beafly and brought him to an inuy and took care of him. And on the morroiv when he departedy he took out two fence i and gave them to the hojly and f aid a 2 unto CONTENTS. unto him^ Take care of him ; and whatfo" ever thou f pen dejl more^ when I come again y I -doill repay thee. Which now of thefe three ^ thiiikeft thou^ was neighbor unto him that fell among ft the thieves ? And he faid. He that fiewed mercy on him. Then faid Jefus unto him^ Go^ and do thou Ukewife. DISCOURSE VL Page 419 The Laborers in the Vineyard : Or, Spiri- tual Arrogance rebuked. Matthew xix. 30. But many that are firjl /hall be lajly and the laft fall be firjl. — For the kingdom of Heaven is like unto a man that is a houfe* holder^ which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a fenny a-day^ he fent them i?2to his vine-- yard. And he went out about the thi?'d bour^ and faw others Jlanding idle in the market-place : and faid unto them^ Go ye alfo into the vineyard^ and whatfoever is VI right CONTENTS. right I njuill give you. And they ivcfit their way, ylgain he ivent about the ftxth and ninth hour, and did likeivife. And about the eleventh hour he we?it cut^ and found others ftanding idle, and faith unto them^ Why ftand yc here all the day idle ? 7hey fay unto him, Becaufc no man hath hired us. lie faith unto thern^ Go ye aljo into the vineyard, and whatjoever is right, that f:all ye receive. So when even was come, the Lord of the vineyard faith unto his fteward. Call the laborers^ and gii^ them their hire, beginning from the laft unto the firft. And when they came that were hired about the eleventh hour, they received every man a penny. But when the firft came^ they fuppofcd that they Jlmild have received more ; and they likewife re^ ceived every man a penny. And when they had received it, they murmured againft the good man of the boufe-y Jaying, Thcfc laft have wrought but one hour, and thou hajt made them equal unto us, which have born tb£ burden and Heat of the day. But a 3 he CONTENTS. he aiifivered one of them and J aid ^ Friend^ I do thee no wrong : did ft not thou agree •with 7ne for a penny ? take that thine is, and go thy way : I will give unto this laft^ even as unto thee. Is it not lawfidfor me to do what 1 will with mine own ? Is thine eye evil hecaufe I am good ? — So the laft Jhall he firft^ and the firft laft : for many be calledy but few chofen, DISCOURSE VII. Page 445 The Virgias raifed at Midnight : Or, Vigi- lance and Preparation injoined. Matthew xxv. j. 7hen Jkall the Kingdom of Heaven be likened unto ten/Virgins^ which took their lampSy and went forth to meet the bridegroom. Andfve of them were wife^ andfve were foolijl:. T'hey that were foolijh took their lamps ^ and took no oil with them : but the ■ wile took oil in their veffels with their lamps. While the l)ridegroom tarried^ they all ftiimbered andflept. And at midnight there CONTENTS. thej'i ivas a cry madc^ Behold^ the hndc^ groom Cometh, go yc out to meet him. Then all thojc "cirgins arofe, and trrmmcd their lamps. And the fool iJJ) /aid unto the wife. Give us of your oil, for our lamps are gone out. But the wife anjwered, faying, ]Slot fo — left there be not enough for us and you: hut go ye rather to them that fell, and buy for yourf elves. And while they went to buy, the bridegroom came -, and they that were ready, went in with him to the mar- riage, and the door was fjut. Afterward came alfo the other virgins, fiying^ Lord, Lord, open to us. But he anfwercd and faid^ Verily I fay unto you, I know you not. Watch therefore, for ye know neither the day nor the hour, wherein the Son of Man Cometh, DISCOURSE VIII. Page 471 The Servants examined : Or, Fidelity and Diligence required. a 4 Matthew CONTENTS. Matthew xxv. 14. For the Kingdom of Heaven is as a man ira- veiling into a far coimtry^ who called his Oivn fervantSy and delivered unto them his goods : and unto one he gave five taienfSy to another two, and to another one — to ^very man accordittg to his feveral ability y and flraightway took his journey, ^hen he that hadf^eceived the five talents , went and traded with the fame, and made them other. five talents. And likewife he that had re^ ceived twOy he alfo gained other two. But l)e that had received one, went and digged in the earth, and hid his Lords money. After a lc?ig time the Lord of thofe fer- vants cojneth, and reckoneth with them. And fo he that had received five talents^ came and brought other five talents, faying Lord, thou deliver edjl unto me five talerds ; behold, I have gained befides them five tii-^i lents more. Ills Lord f aid unto him. Well do7ie, thou good and faithful fervant j thou hafi been faithful ov^r ^few thbigs^ I will make CONTENTS. make thee ruler (roer many things : enter thou into the joy of thy Lord. He alfo that bad received tivo talents, came and J aid ^ Lord, thou delivered/} unto me two talents : ffehold, I have gained two other talejits he- fides them. His Lord faid unto him. Well 4om, good and faithful fervant : thou ha/l been faithful over a few things, J will make thee ruler over many things : enter thou into the joy of thy Lord, Then he which had received the one talent, came Old faid. Lord, 1 knew thee that thou art en hard man, reaping where thou hajl jiot fown, and gathering where thou haft not fir awed: and I was afraid, and went and hid thy talent in the earth : Lo, there thou hajl that is thine. His Lo?-^ anfwer- ed and faid unto him, Thou wicked and flothful jervant, thou knewefl that I reap where I fowed not, and gather where I have not flrawed : thou ought eft therefore io have put my money to the exchangers^ and then at my coming I ftmdd have recei- wd mine own with ufury. Take therefore the CONTENTS. the talent from himy and give it unto him which hath ten talents. For unto every one that hath fiall be given, and he fiall have abundance: but from him that hath not fiall be taken away even that which he bath. And caft ye the unprojitable fervant into outer darknefs : there fidall be weeping and gnafiing of. teeth, DISCOURSE IX. Page 499 The Univerfal Judgment: Or the Practice of Humanity Inforced. MATTHEW XXV. 31. Vhen the Son of Man fiall come in his glory ^ and all the holy Angels with him, then fijall he fit upon the throne of his glory. And be- fore him fioall be gathered all nations.-^ and he fi:all feparate them one from another, as a fiepherd divideth his fieep from the goats : and he fijall fet the fieep on his right hand^ hut the goats on the left, 'then fiall the King fay unto them on his right hand. Come ye Bleffcd of my Father y ijiherit the kingdom pre- CONTENTS. prepared for you from the foundation of the 'world. For I ivas an hungred^ and ye gave me meat : 1 lias thi?'fiy^ and ye gave me drink: I ivas a flranger^ and ye took me in : Nakedy and ye c loathed me : 1 ^ivas fck, and ye vifited me : I was in prifon^ and ye came unto me. I'hen fJjall the righteous anjwer him, fayi?ig, Lord, when faw we thee an hufigred, and fed thee? or thirjly^ and gave thee drink? When faw we thee a Jtr anger, and took thee in? or naked, and clothed thee ? Or when faw we thee fick, or in prifon, and came unto thee ? And the King fJjall anfwer, and fay unto them. Verily I fay unto you, in as much as ye have done it unto one of the leafl of thcfe my brethren, ye have done it unto jne, T^hen f:all he fay alfo unto them on the left ha?idy Depart from me, ye curfed, into cverlafting fire, prepared for the devil and his angels. For 1 was an hungred, and ye gave me no meat : 1 was thirfiy, and ye gave me no drink : I was a jlr anger, and ye took me 7iot in: Naked, and ye clothed me not: Sick, CONTENT $• Sicky and in prifony and ye vifited me not; *Tben Jhall they alfo anfwer bim^ fiyingy Lordy when faw we thee an hutigredy or athirjly or aftranger^ or nakedy or Jicky or in prifan, ^nd did not minijier unto thee ? Then JJoall he anfwer thetny fayingy Verily I fay unto yoUy in as much as ye did it not to one of the leajl of thefey ye did it not to me. And thefe foall go away into ever-^ lafting punifhmcnt'^ but the righteous intsf life eternal. PRE- PREFACE. THAT attention and deference, or in a word, faith, is due to eveiy teacher in proportion to the marks which he difcovers of wifdom, power and good- nefs in conjunction, will be readily granted by every confiderate perfon. The marks of power which our Savior difcovered, are his miracles; to which, cfpccially the capital miracle, his own re- furredion, we have the ftrongeft hiftorical teftimony that was ever given to any par- ticular fa(^. • Marks of goodnefs arc difcovcrable in his whole condu6l, and tJiat moft fingular and pcrfeft character, which he invariably maintained; of which we have the fame 4 hifto- PREFACE. hiftorical evidence, with this addition, that the hiftorians were not capable of imagin- ing, much lefs reprefenting, fuch a conduft and character, if it had not actually exift- ed before their eyes. Marks of wifdom are to be found in his inftrudlions and prediflions, the evi- dence of which does not depend upon tefti- mony, but is now extant^ and obvious to our infpeftion and examination. Mankind are naturally moft afFefted by marks of power. They aftonifli the mind, and overcome it, as it were by violence, and every man is fufficiently capable of un- derftanding them, and difpofed to attend to them. But in order to be attrafted and won by marks of goodnefs, it is previoufly requifite to have a good difpofition: And in order to be convinced by marks of wif- dom, it is neceffary, not only to give at- tention, but to have a capacity of compre- hending them, a No PREFACE. No man, except our Savior, ever did (peak in parables, unpremeditated, and on various occafions. No man is now capable of conveying inftruclion in the like man- ner. No inilruder can ever prefumc to be equal to him, nor fo much as to imitate and refemblc him. — This evidence of our Savior's wifdom, and of the truth and au- thority of the Chriftian Revelation, I have endeavored to fhew in thefe two volumes. ~lf any r^eader, after a thorovv perufal of thefe difcourfes, fliould ftill remain uncon- vinced of the excellence of his inflrudions, and the truth of his predictions; let him impute it to a want of ability in the author, who is not afhamed to confefs, tliat the more he ftudy'd them, the more he was felf-convinced of his own inability to do juftice to their excellence and meiit. But as ftudying our Savior's inftruc- tions, is undoubtedly going up to the fountain-head of Chriitianity, where the fpiritual water flows pure and unmixed — as PREFACE. as he thought fit to convey fo many of his moft important inftrucllons by parables — ^ and as every parable was intended to an- fwer a moral and valuable purpofe, and to promote thofe virtues which are moft con- ducive both to private and public hap- pinefss — the author cannot doubt, but that his attempt to explain them, and give them their proper and deferved influence, will meet with a candid and favourable recep- tion from all critical readei-s, who are friends to virtue and well-wilhers to man- kind* PART III. Containing the National Parables : Or, thofe which were charadter- iftic of the Jewifh Nation, and the fevcral Parties in it, and pre- diftory of its Dcftrudion. 0S®©®>a®S£®@©-^%1>^>:J>®'SS'S^^®^ Vol. IV. B ^^1 lo oihi - ..^...^\ ww"-iii^T»j:qi^Tji-wi»-i»-wijrwariir itfjtrwMf -wf-Hf DISCOURSE I. The Pharifee and the Publican : Or, Pride and Humility contrafted. ^^l^^^i^^^l^rSLg^l^S:^^^^^^^ B 2 [ 5 3 Luke xviu. 9. And he /pake this parable to certain perfons^ who trujied in themfelves that they were righteous, and defpifed others : Two men "ivent lip into the Temple to pray, the one a Pharifee and the other a Publican. The Pharifee Jtood by himfelf and prayed thus^ God^ I thank thee, that I am not as other men are, extortioners, unju/i, adulterers, or even as this Publican. If^fi twice in the week, I give tythes of all that I pojfcfs. And the Publican Jlariding afar off, would not fo much as lift up his eyes unto Heaven, but fmote upon his breajl, faying, God be merciful to me a finner. I tell you, this vian went down to his houje ju/lijied rather than the other. For every one that exalt- B 3 etb 6 "the Pharifee and the Publican : Or, eth himfelfjkall be abafed, and he that hum-- bleth himjelffoall be exalted. THOUGH the perfons, to whom this parable was addrelTed, are not named by the evangelifl, yet it may be juftly prefumed, that they were pharifees, from his defcription of them, viz. Certain ferfonSy who trufled in themfehes that they were righteous y and defpifed others. For they had a high opinion of their own piety and fanctity, looked upon the reft of man- kind as having no pretenfions to rehgion in comparifon of their own feft, and par- ticularly affefled to fhew a contempt and abhorrence of the pubHcans, To expofc the arrogance and prefumption of fucli pretenders to an extraordinary charader of piety and hohnefs—to deteft their folemn appearance and precife demeanor — to fhew how much pride and felfifhnefs were con- cealed under a fpecious cutfide of devotion, abftinence and charity J and on the other hand, to point out to our obfcrvation, ^ - that Pride and Humility contrafteJ, 7 that hunullty of heart, ami genuine fenfe of piety and goodnefs, which are tlie fpring of repentance and virtue, was a fubjeft and defign worthy of our divine in- ftruilor. With this view, he exhibits a pharifee and a publican toi^cther in con- trafl-, engaged at the fame time and place in an aft of private devotion, each expref- fing his own temper and character, in a folemn addrefs to God, and in the moft .fignificant language : and upon a compa- nion gives the preference to the hitter. This was a direct attack upon the fpiritua! pride of that feft, as it ferved to fliew, that notwlthdanding all their appearances, they might he inferior in real woi th to thofe perfons, whom they were moft re:uiy to cenfure, as immoral and profane. This judgment of our Savior is the more remark- able and worthy of attention, as the j)hari- -fees iiood the hjghcfl:, and the publicans -the low^eft, in the general opinion of the Jewilh nation. But he did not judge of . mankind as nv^w do, for the moft part, B 4. one 8 ^he Pharifee and the Publican : Or, one of another. He penetrated into the hearts of men, and weighed their intrinfic character in an unerring balance — was able to diftinguifli, and difclofe to view, vice in a pharifee and virtue in a publican, and to make a juft comparifon of the re- fpccl:ive worth or demerit of each charac- ter. To this end, he makes all proper conceflions in favour of the former, and to the difadvantage of the latter. For it is fuppofed, that what the pharifee alledged., in his own commendation, was true — that he was not an extortioner^ nor iinjujl^ nor an adulterer^ nor even guilty of the vices with which the publican might ftand chargeable — and moreover, that htfajled tmce in the week, and paid tythes of all that he pojfejfed. It is alfo fuppofed, that the publican had been a finner, in the common fenfe of the word amongft the Jews, or had followed an intemperate and irregular courfe of life. Yet our Savior gives judg- ment for the latter, as the worthier perfon and mor« acceptable in the fight of God, For Pride and Kumillty contrajied, g For his words will not fuffer us to confine his verdifl to the fingle a<5l of devotion, which each of them was performing; but require us to comprehend in it the fum total of their characters. This man, faith he, 'Went down to his houfe jujiijied rather than the other. For every one that exalteth bimjelf pall be abafedy but he that humbleth himfelf Jljall be exalted. Here he plainly fuppofes all the boafted virtues of the pha- rifee to be excelled by the humility of the publican, and the fpiritual pride of the former to be more than a balance to the vices of the latter. Let us examine the marks which each of them exhibits of their refpeclive difpofi- tions. Our Savior hath brought them to- gether to the Temple, and reprcfented each of them as engaged there, in a pri- vate a6t of devotion ; that we might com- pare them more exa6lly, and from their attitude and language difcover more of their real charadlers. Firft appears the pharifi;c. I o The Phanfce and the Publican : Or^ pharifee, [landing by himfelf, (fo it fhould be rendered) and he prayed in thefe terms, God^ I thank ihee^ that I am not as other men are — extortioners — nnjufl — adulterers — or even as this publican, I fa/l twice in the week — I pay tythes of all that I poffefs. It is impoffible, methinks, to read this ex- traordinary fpecimen of devotion, without perceiving, with abhorrence, the auda- cious and cenibrious fpirit of pride, witli which the pharifee accofts the Deity. In- ftead of adoring the divine perfections, he fets forth his own excellent qualities; in- flead of imploring God's mercy, reminds him of his own merit ; inftead of confeff- ing his own fins, reflefts upon the wick- ednefs of others; exprefling a very bacj opinion of all the world, except himfelf: perceiving the publican. Ire takes advan- tage of the incident, to raife himfelf, by a comparifcn with one, whom he thought fo much his inferior. In a word, he thanks God and praifes himfelf, with the fame breath: the former, flightly; but the latter Pride and HumliUy contra fled. 1 1 latter mod cordially and explicitly. — On the other hand, the figns, by whicli we are to judge of the difpofition and charac- ter of the publican, are only thcfc: Tiiat ht Jlood afar off- — that lie ^-juOiild ?iot Jo nmch as lift up his eyes unto Heaven — hut ff note upon his breafl — 2inAjaidy God he merciful to me a finner, But what a lively picture of true devotion is here ? He approaches to the Temple at the fame time with the pharifcc 3 but flruck with awe at the pre- fence of that great Being whom he was going to addrefs, abafhed and confounded with a fenfe of his own unworthlnefs, he ftops fhort, and ftands at a diflance: de- jeftion, remorfe, contrition, and peni- tence, appear in his countenance: he would jiot, he could not prefume, fo much as to lift up his eyes unto Heaven : but ftruck his heaving breali, full of thufe heart-felt fentiments, which he knew not how to cxprefs : 'till at length they burit forth, in this fiiort but moll earneft and fignificant petition, Gcd be merciful to^nie a finner. 12 7he Pharifee and the Publican: Or^ Jinner. Such was the private wbrfhip of the publican. And hence our Savior pro- nounces fentence, upon a comparifoti, iu his favour ; contrary to the opinion, not only of the pharifee himfelf, but of the whole Jewijh nation. I tell you^ this man went down to his boufe juftijied rather than the other. I T will give us no very high idea, ei- ther of the under/landing or morality of the Jews in our Savior's time, if we ob- ferve, that the fcribes and pharifees were the moft refpefted perfons among them, for their education, learning, religious profefiion, and behavior — that the pha- rifee in the parable is fele6ted as a fpeci- men, not of the worft, but rather the beft men of that denomination-^that all his boafted virtue or merit is reduced to thefe particulars : that he was not guilty of * ra- fine or frauds or adultery^ (vices to which * Thcfe words feem to correfpond to the original terms, *h^i:7^yii and d^iMi, none Pride and Humility contrafted, 1 3 none but the worft of men are addi6led) — that he lived abftemioufly two days in the week (which might be from a motive of avarice or oftentation) — and that he paid tytbes of all that he pqfejfed (which was no more than what cuftom, and even the law demanded of him) — Yet that he feems to admire himfelf, as a man of Angular and wonderful virtue, arrived to the very fum- mit of all human excellence : God, I thank thee, fays he, that I am not as the reft of mankind are ! The aforementioned tythes or tenths of every perfon's income, were to be pai4 once in three years, as we find enafted m Deuteronomy xiv. 28. and were appoint- ed for the fupport of the poor Levites^ and the relief of the ftranger, \\\t father Icfs^ and the widow^: it was therefore but the thirtieth part of every perfon's annual in- come, which was appropriated by law to the aforefaid charitable purpofesi We may eafily admit therefore, that this pha- rifce i4 7l^e P ha rife e and the Publican : Or, rifee not only fafted twice in the week, but 'paid tythes, with the iitmoft exa6l- nefs, of every kind, not only of the grain of his harveft, and the herbage of his fields, but the produce of his garden alfo, even the fmalleft herbs, mint, anife, and cummin 3 yet entertain but a mean opinion of his piety and liberality, on account of thefe qualities; tho* they were, according to his own defcription, the excellent and Ihining parts of his charafter. The pharifees made fpecious preten- fions to abftinence, devotion, and charity; but many of them only disfigured their faces, that they might appear unto men to faft'y — repeated prayers at the corners of ftreetSy that they might be feen of men \ — and diftributed alms by found of trumpet, that it might be known abroad. However, they were in general ftrift and pun6lual in their payment of tythes, and feem to have valued themfelves not a little on this account, and even gained a high reputa- tion Pride and Humility contrnfted, i - tion with others for piety and fanctity : (which may lead us to fufpc61, that the reft of the 'Je'Wi were excelhvely addivSled to fraud in the article of tythes as well as taxes) yet our Savior reproaches them, for iiegkBiug the weightier matters of the la^w^ judgment ^ rfiercy, and faith ^ or fidelity; or, as it is exprelfed in another place, jufiiccj mercy ^ a?id the love of God : i. e. with being void of piety, probity, and humanity. The pharifee in the parable, then, was really a better man than many of his brethren; who, at the f^me time that they appeared unto men to faft, pray, and give alms, and to be exceedingly confcientious in paying tythes of mint, anife^ and cummin^ yet were extortioner s, unjiift, adulterers , de- vourers of^'wido'ws houfesy tyrants and perfc- cutors, the true fons of them that kilted the prophets : yet even our pharifee, with all thofe good qualities ;which tempted him to break out in fuch a ftrain of devotion^ fliews himfelf to be deeply tinftured with 2 the 1 6 T^he Pharifee and the Publican : Ofy the genuine pharifaic Ipirit, the fpirit of pride, prefuraption, cenforioufnefs, felf- iflmefs, and inhumanity. The outlide appearance and behavior of the man are indeed fpecious and popular : but examine him more clofely, look within him, and obferve his temper and fpirit, exprelTed even in the language cf devotion — and we fhall find fufficicnt matter to excite our difapprobation, and even deteftation. For what can be more odious and deteftable, than to obferve him — ^in the prefence of the Deity — in a direcl addrefs to him— boafting of himfelf on fo flight preten- Cons — and flandering others upon mere fufpicion, in order to arrogate all divine favor to himfelf — fwelling to the utraoft ftretch, with an admiration of himfelf, a contempt of the humble publican, and an ill opinion of all mankind. Could any fenfual excefies, to which the publican may be fuppofed to have been addicted. defcr\'e a ftronger abhorrence ? On PriJe an J Humility coptfra/icJ. i y O N the other hand it muft be allowed, that our Savior hath felected one of the better fort of publicans as well as phari- fees : but in this he hath done no more than equal juftice to both parties. And as we examined and balanced the good and ill qualities of the pharifeej we (hould proceed to confider in the fame man- ner thofe of the publican. But a fliort view may fufHce, if we only place over againft the irregularities and exceiles which he had been guilty of, the exquifitc fenfibility which he difcovers of his own weaknefs and WTong conduct — the un- feigned humility with which he ftiles him- felf a finner — the ardor of devotion with which he implores the mercy of the Deity — and in a word, the real penitence which his action and language beipeak. Includ- ing then thefe particulars, and fumming up the whole of his character, no impar- tial judge, who underilands human na- ture, and the moral di&rences of difpofi- tions and characters, can refufe aflenting Vol. l\\ C to 1 8 I'he Pharifec and the Publican : Or, to the verdift which our Lord pronounces?- I tell yoUy this man went down to his houfe jnfiified rather than the other. I T may perha[>s be imagined by fome, that the characters defcribed in the parable are now become antique and obfolete, and that no fuch ai'e exifting in thefe modern times. But th« contrary will eafily appear to every man who knows the world, and is capable of comparing antient and mo- dern tranfadions and chara<5ters. The Jloman Catliolic countries abound^ at this day, with men of an education, genius, temper, and behavior, fimilar to the fcribes and pharifees of oid'^ — -men wbofe learning confifls wholly in the ftudy of the canon law, and the traditions of the fathers— whofe reputation for faiftity is founded on fome appearances of aufterity and mor- tification— ^ort an obfervance of ftated times of devotion — and a zeal to enrich the church with titles and oblations — who, on the bafis of fuch imaginary merit, ereft < : ^ ; towering Pride and Humility contraftcd, 1 9 towering ideas of their own peculiar ex- cellence and fancHty, and are aftually held in no fmall cflimation by the vulgar — who would confine to themfelves, or their bwn feci or church, the favor of the Deity, and exclude the reft of mankind, as alto- gether profane — who, puffed up with fpiri- tual pride and infolence, not only dcfpife, others, but would perfccute and deftroy^ with unrelenting animofity, all who diff'^r from them, or difpute their pretenfions, Happy would it be, if even in the reform- ed and proteftant countries, there were no traces to be found, in any rank, order, fe£l, or denomination of men, of a refem- blance to the foregoing defcription. But take the proud and bigotted of any deno- Inination, and try the prevailing fpirit by which they are actuated, and we fhall probably difcover the main purport of their afpecl, language, and behavior, both pu- blic and private, to be faying to their neighbors, '* Standoff, we are holier than •* ye;" — and to God, '' We thank thee C 2 «* that ^^o TZv Pbarifee end the Publica?i : Or, *' that we are not as all the reft of man- '' kind are — infidels — heretics — profane *' finful — we refrain from all vain amufe- *' ments and diverfions — we are of the *^ pureft fe6l, or beft conftituted church — " we are found in the faith — we are the only fcrious and pious Chriftians.'* cc A s ta the publrcans and finners, it will be readily allowed, that all times and coun- tries fufHciently abound with perfons of a fimilar character, negligent, loofe, and ir- regular in their Gondu6l, indulging their appetites beyond the bounds of order and decency, temperance and chaftity. Among tliefe we ought to hope, and charitably prefume, there are fome of the like inge- nuous temper, or who may be recovered to the like fenfibility of the follies they have committed, as the publican exprefles in bis act of devotion. It is iu .this view alone, that our Savior gives him. the pre- ference to the. regular, fober, and grave pharifee : it is , the humility, penitence, z- .- - and Tride and Humility coniraftcd. 2 i and felf-reproach of the one, contrafled to the pride, cenfoiioufnefs, and felf-applaufe ©f the other, which is the ground of that preference: the one thanks God that he was fo good *, the other implores his mer'- cy for having been fo bad a man. These charafters are not only to be found in modern times, but are more com- mon, at lead in fome degree, than the world in general may be apt to imagineo The marks of fpirltual pride are often dif- cernable, in the more ordinary and fami- liar fcenes of life -, — fuch as thefe — a fo- •lemn grimace of countenance — an affefta- tion of talking religioufly upon all occa- sions, proper or improper — ^magnifying •tlieir own kck or cliurch, and difparaging all others lamenting and inveighing againft the wickednefs of the age; by -which they do not mean to intimate their * It Is a part of a fpeech which our poet Shakcfpear puts into the mouth of Richard III, '* I thank my Cod •*' for my humility." C 3 .owjL 22 I'be Pbartfee and the Publican : Or, own wickednefs, but their pious thankful^ nefs, that they are. not as other men are — ex- cluding from their communion fuch as they deem to hold erroneous opinions — - paying a fcrupulous attention to infignifi- cant modes and forms — being more foli- citous about the appearance than the real nature of their actions — contriving that the world fhall hear of their devotion, mortification, and alms-giving — contend- ing earneftly for their own peculiar tenets, under pretence of defending the faith ; and railing againft thofe who oppofe them, up- on a fuppofition that they are undermin- ing and fubverting it — and finally, con- founding their own worldly fchemes and interefts with thofe of religion, and pur- fuing .the former under colour of the lat- ter. In order to underftand the malignity and pernicious effects of this pharifaic fpi- rit, we flioukl confider it, not in a few in- dividuals, or in private life only, but as dif^ Pride and Humility contrajlcd. 23 -diffufed through a numerous and powerful Jbody of men : for tlicn it hath had power and opportunity of difplaylng itfcif, in its true colours, even with the general appro- bation of mankind, or at Icaft without fear of incurring their indignation. It hath contributed more, perhaps, than any other pafiion or motive in the humaa mind, to all the animofitics, calumnies, violences and perfecutions, that ever took place under pretence of religion. By this fpirit the Jewijh rulers were infligated, when they perfecuted to death our Savior and his apoftles. Where it hath been re- ftrained from proceeding to fuch extremi- ties, yet its baneful influence hath appear- ed in the bitterncfs and acrimony of reli- gious controverfies — the difguft with which perfons of different denominations have re- garded each other — the difficulty of bring- ing men to co-operate to the public good — the oppofition frequently made to the mod ufeful dcfigns — the partiality fliewn in the diftribution of public and private chari- C 4 ties 24 'T'he Pharifee and the Publican : Gr^ ties — the negleft of real merit — and the favor flievvn to the moft unworthy. I N regard to individuals, this vice tends to extinguifh the fentiments and difpofi- tions of humanity in the perfon infected by it. It is naturally attended with felf- ifhnefs — a contempt of others, efpecially inferiors — an impatience of contradifliion — and an implacable refentment againft an adverfe perfon or party. The inconfift- ency of this temper with real piety, as well as humanity, was probably the reafon, why our Lord thought fit to compare the pharifee and the publican, when, both v;ere engaged in private worfliip. For nothing can be more oppofite than fpiri- tual pride to that humility and penitence which are infeparable from true devotion. So long as it holds poflefiion of the mind, it excludes all poffibility of repentance. Juftly then is this temper reprefented in Scripture as moft difpleafing, and the con- trary as moft acceptable, to Almighty God; Pride and Humilify contra/led, 25 For God refijletb the proud ^ faith the Apoftle James, but giveth grace unto the humble. Yet notwithflanding the malignity of this viee, thofe in whom it hath been mofl prevalent have frequently been held in much eftcem and veneration. This mif- judgment of mankind is to be accounted for, only by confidering how far this vice, tho' of fo heinous a nature, yet is compat- ible with fome inftanccs and degrees of virtue, with the appearance of many more, and efpecially with the moft fpecious and popular (hews of piety and zeal for religion. Sucli perfons may be free from other notorious vices — may not be adulter- ers^ or tni-u/i, or extortioners, or guilty of any fenibal e>:ceilcs — may be not only tem- perate, but abftemious — and may contri- bute their full proportion to public exi- gencies and pious ufes. And thisconduft, Specially when accompanied with outward marks of a fervent devotion, and of a high rcvcrciKe and earned zeal for certain doctrines 26 7]&^ Pharifee and the Publican : Or, doclriiies of faith, and forms of worfhip, are fufficient to delude themfelves and others into a ftrong prefumption of their being very holy and religious perfons : be- caufe other men cannot difcern, and they themfelves will not attend to, the deformi- ty and malignity of that vice, whidi is their ruling paffion, and the main fpring of all their adions. Such hath been the real character of many who have pafled for Sahits m the Chriftian v/orld: who under the cloak of religion, and with the appearance of much devotion, fading, and mortification, have in fa<5l only prac- tifed the dictates of their own pride, and purfued the ends of avarice, ambition and tyranny. On the other hand, men may be betrayed by their own weaknefs, and the power of temptations, into fuch prac- tices as are juftly accounted finful, yet may retain, or recover, a ftrong love of virtue, and the genuine fentiments of piety. For iincerity of heart, benignity and humani- ty of temper, and a deep reverence of the fupreme Pride and Humility cent rafted. 27 fupreme Being, may confill: with fome in-r firmities and irregularities. And perfons of this temper will be as ready to reproach themfehTs, as others are to cenfure them : and inftead of exalting themfelves in their own opinion, or making an oftentation before others, will confcfs their fms in fe- cret to Almighty God, and implore his mercy with a heart-felt devotion and pe- nitence. This character, notwithftanding its vifible imperfections, and tho* little efteemed in the world, or perhaps fufFer- ing under reproach and infamy, implies inore intrinfic goodnefs and worth, and is confequently more acceptable in the fight of God, than the former character, which has its odious qualities varnifhed over with a glaring (licvv of extraordinary piety and fancSlitv. Let us learn from the whole, to be at- tentive to our own follies and faihngs; that we may prefervc a due fenfc of them, , and avoid that pharifaic pride, which would 28 7he Pharifee and the Publican : Or, would corrupt our beft actions, arid render fnem of little or no efleem in the fight of God. Efpecially, when we prefume to addrefs the all-perfecl Being, let us beware of pride and vanity, or a defign to exalt ourfelves either in our own imagination, or the opinion of others. On the contra- ry, let us always come before him with a deep fenfe of our own infignificance and vmworthinefs, to implore his mercy and favor. Let us bev^^are alfo of defpifing and condemning our fellow-creatures, of whatfoever rank, condition, or denomina- tion, left we fhould be found to pafs both an uncharitable and a falfe judgment up- on them* Let us confider how liable Vv^e are to be miftaken in our opinion of them, to be biaiTed by worldly prejudices, and to judge from mere appearances and minute circumftances; and let us be ready always to difcern and acknowledge our own de- feats, and their excellences. Tq Pride and Humility cont rafted, 20 To conclude, — The more we confider how mean and weak all men appear in the fight of God, the vvifcil: how ignorant, and the befi: how unworthy, tlie more fliall we be fenfible of the abfurdity and impiety of fpiritual pride, and of the beau- ty and worth of humility and penitence; — and fliall the better underfland the wif- dom of our Savior's inftrudive parable, and the weight of that fentence which is the moral of it, 7'bat every one loho cxdteth himfelf JJjall be abafcd, and be who bumbletb himfclffiall be exalted. ji«##t#*#t#t##«t#^#«##«###itt#tt«i» DISCOURSE II. The Father's two Sons: Or, Pro- feffion and Pradlice contrafted. ##««###f####t«#»##«#ii»#«»#*t*##*» t*^ t 33 ] Matthew xxi. 28. ]3uf ivhat think you ? A certain man had two fo?is : and he came to the frji, and faidy Sony go ivork to-day in tny vineyard. He anfwered and f aid ^ I will not : but af- tcrward he repented^ and went. And be came to the fecond^ and [aid like wife. And he anfwered and faidy I gOy Sir : but we?2t not. Whether of them twain did the will of his father ? They fay unto hiniy The firfl. Jefus faith unto themy Verily I fay unto ycUy that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteoufnefsy and ye believed him not : but the publicans and the harlots believed him. And ye, when ye had feen //, re» Vol. IV. D pented 34 7/j^ Fathers two Sons : Or^ pented fiot afterwardy that ye might believe him. TH E fplrit and defign of this parable feem fo obvious, as to be under- ftood at the firft perufal, by every atten- tive reader : at leaft, it admits of an eafy explanation* For in a word, it reprefents to us, in a very confpicuous and defined point of view, the difference between pro- mifing and performing, or profeffing and praftifing, or making fpeeious pretenfions to rehgioHy and an a£lual obedience to the will of God in the difcharge of our duty. The pharifees and- other religionifts^ amongft the "Jews pretended to have a pro- found veneration for the law and the pro- phetSy as containing an authentic revela- tion of the will of God to them. They ftudied them^ committed them to memo- ry, commented upon them, read them in ih^fynagoguesy explained them to the peo- ple, guarded and enforced the obfervance of Profe/Jion a?2d Pra5Iice contrajlcd, 3 5 of them (as they would have it thought) by their own explanations, diftin6lions, and traditiofial injunclions. They cele-* brated the praifes of thofe righteous men, whofe names and av5lions are recorded in fcripture : they erefted monuments to their memory, and adorned them in a fuperb manner. They lamented the folly, per- verfenefs, and wicked nefs of their forefa- thers, in perfecuting and murdering fuch excellent men, whofe private virtue, pub- lic fpirit, and prophetic charader, render- ed them worthy of a very different treat- ment. " Ah ! faid they, had we lived in ' the days of our forefathers, we would ' not have been accomplices with them in ' fuch wickednefs 3 wc would have abhor- ' red, as the moft execrable impiety, the ' very thought of fliedding the blood of ' any of the true prophets of God : we ' would have received them with all the ' rcfpecl due to their character and w6rth : ' we would have liftcned to their inftruc- " tions, and obeyed them with the utmoft D 2 '' rcadi- 36 The Fathers tivo Sons : Or, " readlnefs. For the will of God is the " mod facred thing in nature; and by «* what Prophet foever its dictates are con- *' veyed to us, all poffible deference is due '' to them. Should zr\y prophet now arife " amongft us, and much more, fliould " the great Mejjiah himfelf appear, we *' would receive him with a moft cordial " welcome, pay him every mark of re- '^ fped, hear his inftruflions with plea- " fure, and obey his commands with per- *' fe6l fubmiffion." — Such v/as the lan- guage of thofe hypocrites ! — But the fa£t was, that a Prophet of God had actually appeared at that time, and they had re- je6ted and defpifed him : nay, the Me{jiah himfelf was then prefent with them, and they hated him, and were refolved to per- fecute him to death! And thus, as our Lord remarks to them, they bore witnefs to themfches^ both by their words and aftions, . that they 'were the genuine defcendants of than that killed the prophets^ John ProftJJion and P radii ce contrafted. 37 John the Baptift endeavoured to re- form the corrupt morals of the Jeunjl: na- tion: lie reproached thefe men for their pride, fuperflition and wickednefs^ he per- fuaded and urged them to repentance and virtue; he forewarned them of their ruin and deflruclion ; protefting to tliem, that if they did not repent and reform, they muft no longer expect the patience and forbearance of divine providence : For the ax was 7201V laid to the root of the tree : if then they did not bri?jg forth good fruity they would inevitably be cut do%vn, and ut- terly confumed, like a barren unfound tree, that is good for nothing, but to be hewn dowj2y and ufed as fuel for the fire, — But they paid no regard to him : and tho' no prophet uttered more intelligible and practical inflruftions and exhortations, or fpoke and acted in a manner more becom- ing a perfon of wifdom, integrity, and public fpirit, they turned off the t(\'z^t of all his admonitions, by faying with a con- temptuous fncer, That he had a devil — was D 3 worfe 38 The Fathers two Sons : Or, worfe than an enthufiall:, had loft his un- derftanding, and was pofTeffed with the Jpirit of madnefsy confidering it as a fuffi- cient proof of madnefs, that he fliould prefume to think fuch holy and religious perfons, as they were, needed any reform- tion. On the other hand, the publicans and fmners were perfons that did not feem to concern themfelves much about religion — ■ made little or no profefiion of it — feldom Ihewed any marks of devotion — did not fray in the corners of fireets — nor difiribute alms by found of trumpet — nor disfigure their faces hy fafting. On the contrary, they feemed abandoned to the fenfual vices: and to judge of them by their firft appear- ance, one would have fuppofed them to have been as profligate in their principles and difpofitions, as they were loofe and diforderly in foHiC of their pra6lices. Yet thefe people were found, when matters W^re brought to the teft, to have more confcience Trofeffion and PraStice contrajted. 39 confclence in them, more modefty, more fenfibility of their own failings, a better fenfe of morality, and a ftronger convic- tion of the necefilty of repentance and vir- tue, than the other party. Having fewer prejudices, and being guided by common fenfe and common honefty, they were ftruck by the difintereftcd integrity of "^ohn the Baptifty were convinced by the wifdom with which he fpoke, and felt the weight of his admonitions : and feveral of them were not only baptized by him, but, in confequence of it, actually reformed from their vices, and converted to fobriety and goodnefs. — Yet when the other party faw the admirable effefts of Johns miniftry in the reformation of thcfe people, and were convinced by their own obfcrvation of its nfeful defign and tendency, they were not at all the more difpofed to reform their own lives, or to pay any attention or re- fpe6l to that worthy prophet of God and reformer of the people. — Jefus faith unto fhem^ Verily I faj unto yoUy that the publi- D 4 ca?is 40 I'he Father s two Sons : Or^ cans and harlots go i?ito the kingdom of God before you. For John, came unto, ycu in the way of right eoujnefs^ and ye believed him not : but the publicans and harlots believed him. And ye ^ when ye hadfeen ity repented not af- terward^ that ye might believe him. This different temper and fpirit of thefe two parties our Savior charaflerizes with admirable brevity and accuracy, by the .preceding parable of two brothers, who each of them received the fame in- ftruftion and command from then* father, to go and employ the day in labouring in his vineyard. To Vv^hich, one of them ^n- fwered, / will not — but afterward recol- le6ling himfelf, he repented and went. Thus the lower and more diffolute people amongft the fews feemed at firft to be mofl: averfe to religion and reformation \ and when the prophet fohn addrefled them with his arguments and exhortations, dif^ covered marks of fullei:u"iefs and ill hu- inour: and tho' their curiofity led them into Tro[e£ion and PratUce cont rafted. 41 iuto the wildcrnefs to icz fo fingular a man, and to hear his difcourfc; yet they were apparently more difpoled to receive his admonitions with a rude fcorn and in- fult, than to comply with them. But, as foon as they began to refleft and confidcr, their minds became fufccptiblc of the force of moral imprcfTions : and when they found, that the drift of his whole difcourfe was no other, than to urge them to re- pentance, fobriety and virtue, as the means of their own private welfare and public fafety ; and that his inftruftions wxre fup- ported by an uncommon appearance of in- tegrity and authority 3 then their prejudi- dices fubfidcd — their natural honeily took place — their moral fenfibility was awake- ned— their own confciences took part with the prophet's addrcfs — and many of them profeffed openly their repentance and con- verfion, by being baptized, and flievved their fincciity by a real amendment of their lives. The 42 TToe Fathers fwo Sons : Ofy The condu6l of the other brother, who, upon receiving the fame command from his father, anfwered, " Igo^ Siry* — luf went not — reprefents that of the other party, the pharifecs and profefs'd religion- ifts, who were in like manner led by their curiofity to attend the prophet's miniftry ; and went with all the folemn appearances of a reverence for religion, with preten- fions to a moft ready and punctual obedi- ence to every divine precept, and profef- fions of paying entire refpeft and defer- ence to every true prophet of God. Yet when they found, that 'John the Baptifi difcourfed to them in the way of righteouf- nefs — that he inculcated the precepts of genuine morality — that he admonifhed them againft pride, covetoufnefs, worldli- nefs, and hypocrify — and that he not only intimated to them the need they had of re- pentance, but affured them that they would be abandoned by divine providence to de- itruction, if they were not reformed ^ — - they immediately turned their backs upon him VrofeJjiGTi and Practice cojitraftcd. 45 bim with :{n afFeftcd fcbrn and derifion, and his Inftruclions had no influence up- on them. — If indeed we attend to the language only, or the anfwcrs of the two fons, the latter muft be allowed to be per- fectly decent, and fuitable to the charader of an obedient fon ; and the other to be as much the contrary. But the condu6l of each afterward proved the reverfe of their language and appearance while in their father's prefence. The one then refembles the behavior of the vulgar, when any thing is propofed to them by fome eminent perfon, which they diflike, tho' it be for their advantage : at firft they flicw their averfion in the moft open, and often inde- cent manner; yet afterward, when they begin to rcfleft and reconfider the matter, repent and are perfuaded to their own good. The other refembles the behavior of perfons of a higlier rank and ftation, who prefer ve external decency, and pre- tend to give attention and refpeft to all perfons and things, in proportion to their * real 44 ^^^ Fathers iivo Sons : Or, real excellence : yet if any thing is propo- fed to them, and urged upon them, that is oppofite to their favorite views of inte- reil or ambition, efpecially when thofe views pals under the difguife of reli- gion, and are fupported by the fyftem which they have embraced 3 they are always found in the end to be of all men the moft infufceptible of conviction and reformation, and moft fixed in their aver- fion to thofe perfons, of whatever charac- ter, who attem.pt to convince and perfuade them* — The caufe of this difference will be found, upon examination, to lie, not in their external circumftances, but in the different nature of the vices to which they are feverally addifted: namely, the gay and fenfual, or the grave and interefted vices. For thefe of the latter kind, fucK as pride, avarice, ambition, hypocrify,' malice, and revenge, (which are moft fre- quently found in perfons of an advanced age and ftation) are more incompaiible with ProfeJJion and Pra5lice cent rafted, 45 with honefty and fairnefs of temper, and therefore more difficult to be corrected, than thofe of the former kind. The in- temperate and diilolute are often known to condemn their own practices, anddifcover a wilUngnefs to be reformed : which is rarely if ever obferved in perfons of the other character. On the contrary, they ufually endeavor to vindicate their own conduct, fubdue their opponents, and ad- vance themfelves, by methods of power and poHcy. — Such appears to have been the cafe, upon a fair comparifon, between the temper and difpoliticn of the inferior and loofer kind of people amongft the Jc'ii'Sy and that of the pbarijeei and other eminent and ftricl profelTors of the Jev:i/b religion. — And in all ages and nations, it has often been found, that many of thofe who have put on the moft fpecious appear- ances, and made the moft remarkable pro- feffion of religion, have been moft incor- rigibly averfe to fome of the moft import- ant duties of morality: whilft the fame means 46 The Fathers two Som : Or^ means which had no efiect upon them, but to excite their difgufl and hatred, were notwithftanding eftectual to the converfion and amendment of others, whofe outfide was very unpromifing, and feemed to bear not the leaft mark or tinc- ture of religion. So widely different is the praftice of the moral virtues, in obe- dience to the precepts of religion, from the moft zealous profeffion of its doftrines, or attachment to its rites and ceremonies: and fo little are mens bare language, looks and geftures, to be depended upon, as cer- tain marks of genuine piety and virtue, or real indications of their inward temper and governing principles and views. To fpeak of God and religion in a pi- ous tone, and terms of profound refpecl — to repeat the articles of faith, and join in a6ls of devotion, with frequency and fer- vor— to obferve with punctuality the cuf- tomary modes of worfliip- — to contend ear- neftly for thefe things, as effential to the glory Profcffion and Pradlice contra fled. 47 glory of God, and edification of his church and to be zealous for the advancement and propagation of then\ in the world — what is all this, in refpcft to the will and au- thority of Almighty God, but laying to him, as the fon in the parable anfwered his father, / go^ SirF — Exclulive of the practice of real virtue and goodnefs, it is all at beft but mere profeifion, empty- compliments, a hypocritical Ihew of filial refpecl, followed by the moft wilful and criminal difobedience. The other fon ap- pears indeed to receive his father's com- mands with a four difdain : and inftead of exprefiing any degree of refpeft and com- •pliance, gave him an infoknt and pofitivc denial ; hit afterward repented and icent^ So there are fome perfons in the world, who may feem to fpurn at religion, to avoid purpofcly and pctwlantly even fuch profcfTjons and appearances of it, as are moil highly rcafonable and becoming, and to have little or no regard to the duties it requires : yet afterward, by means of re- flection 48 I'he Fathers two Sons : Or, flection and confideration, they become fenfible of its obligations, and tho' they negleft the profefllon, yet diligently apply themfelves to the praflice of it, in all fo- briety, jufticc and humanity. This latter character, it mufl be confeffed, is by no means perfect and free from all cenfurej for religion ought to be profeffed : it de- ferves and requires fuch an external and vifible refpeft to be paid to it in words and forms, as is moft decent and conveni* ent in itfelf, and exemplary in fociety. But taking the two chara61ers, juft as they have been exhibited, and making an exact efti- mate and fair comparifon, Wbat think ye? Which of them do you judge to be prefer- able, and to approach nearer to the ftand* ard of fubftantial worth and genuine pie- ty ? — Shall we prefer the fon who returned a fmooth and dutiful anfwer to his father, but at the: fame time entirely neglefted to do what he had commanded, to the other fon, who tho' rude and indecent in his anfwer, yet repented, changed his purpofe, I and Trcffjfion and FraBlcc contrafled, 49 and refolved induftrloufly to execute his father's order ? — In the common affairs of civil and focial life, what is the teft of a real friendfliip and good will ? mere pro- fedions? or aftual fcrvices? — One man, when you apply to him for his afliftance, may appear to receive you with fingular marks of affeftion — may exprefs himfelf in the moll: civil and j^olite terms t!:ar can be imagined — feem to be very attentive to your requeft, and to have your caufe and intereft at heart — declare, that it would be the greateft pleafure to himfelf to oblige you — and promife that nothing in his power fl:iall be wanting to fervc you : but you find afterward, that he thought no more about it; nay, on the contrary, v/as fixed unalterably in a rcfolution rather to defeat your purpofe, and difappoint your hopes. Another, wlicn you appear to afk a favor of him, demurs upon it — contracts his brow — feems difgufl-ed — returns a haliy and difagreeable anAver, if not a pofitive Vol. IV. E denial: 50 T[he Fathers i^wo Sons : Or^ denial : yet afterward relents— -is forry that he anfwered in (o abrupt a manner — -takes the matter cf your requeft into confidera- tlon — and finding tliat you defire nothing but what is juft and reafonable, labors in- dufti iouily to ierve your purpofe and pro- mote your intcrcft. Which of thefe two is kind and obliging ? which do you con- fider as your real friend? Undoubtedly him who a6tually complied with your re- queft, and endeavored to ferve you, how un'promiung foever his language and be- havior might be at firft. — In the parable, tlie only proper queftlon, to determine the difference between the two fons, is that which our Savior puts, Whether of them twain did the "will of his father? — he that feid, I go. Sir, hut went 720t -, or he that faid he would not, but aftually went and wrouglit in the vineyard ? The cafe is too evident to admit of a difpute. The com- mand was, Go and work in my \:ineyard — Was it then he Vvho only promifed to work, or he who aftually wrought, that 2 was Profeffion and Practice C07itrafted. ^i was truly obedient ? — So in regard to reli- gion, works, not words, are the tell — the only certain proof of a fincere piety and real regard to the will of God. There have ever been two forts of men, io different from each other in ao- pearance, that one would hardly imagine them to belong to the fame fpecies of crea- tures— viz. the devout and the profane. If we were to form an opinion of them from their mere afpe6V, we fliould pro- nounce the one to be full of piety, exceed- ingly confcientious, and attentive to every' thing v/hich had the name and authority of relisiioa annexed to it : and the other to be regardlcfs of all facred ties and moral obligations. But let u$ beware of giving our verdifl: upon fo flight evidence-: the' merits of the caufe He too deep, to be fo' fuddcnly difcovered and fo eafily under- ftood : poflibly along with all the appear- ances of ferioufnefs and devotion, there may be foul patTians and wicked defigns E 2 lurking 52 ^be Father s two Sons : Or, lurking within 5 and while the tongue is uttering the language of praife or fuppli- cation, the heart may be fraught with pride, or envy, be meditating upon unrighteous lucre, or devifmg mifchief againil its neighbor. On the other hand, where appearances are the leaft pro- mifing, we may poffibly find, to our ad- miration and furprize, fuch worthy ac- tions performed, or fuch inftances of felf- command, as can fpring only from a ftrong fenfe of moral and divine obliga- tions. In this cafe, muft we not necefla-^ rily decide in favor of the latter charafler,. however unfavorable or untoward the firft fymptoms might appear? What tho* the former may have obtained the reputation of fan6tity in a misjudging world ? and the latter have the misfortune to ftand dif- graced by feme infamous appellation? Shall we accept the perfons of men ? Shall we fufFer ourfelves to be impofed upon by mere affectation and grimace ? Shall we yield our tribute of refpcd to empty fliew and Proft'lJion a?id Pra&lcc contra/led. 53 and hypocritical pretences ? and refufe it at the fame time to real and fubftantlal worth ? — True goodnefs and unfeigned piety are hidden qualities of the heart i and may be either crufted over, like unvvrought jewels, with a coarfe and rugged outfidc, or polifhed and fet to view by human art. But in either cafe, they ought to be care- fully diftinguiflied from the falfe and counterfeit. — It is indeed readily acknow- ledged, that the natural prcfumption lies in favor of the devout, and againft the profane part of mankind : and charity re- quires us not to be fufpicious of other mens fmcerity ; but rather to take it for granted, that where there is fo much of the appearance of religion, there is alfo fome- thing of the reality. All that we mean to affert then is, that appearances arc often deceitful ; and that if we would judge wifely or righteoufly either of ourfclves or others, we mufl: pay very little regard to them — wc mufl: examine further, and dive, if pofTiblc, to the very bottom of the heart. E 3 To 54 ^f^^ Father s two Sons : Or^ To fum up the whole then— The Ton in the parable, who upon receivirig his father's command to go and wok in the vineyard, replied, Iwilhiot^ was undoubt- edly culpable in giving fo unbecoming and difrefpe&lul an anivvcr, luit he repented — he went — he did the thi;;g which was commanded him. Therefore he undoubt- edly deferved th^. preference, beyor-d com- parifon, in his father^s eiteem, to the other fon, who was willing and obedient in words only. So in regard to lehgion, he wiiofe practice is right, whatever he may or may not profefs, and how defedive loever the character may otherwile be, yet is infinite- ly preferable to the man who is religious only by profefTion. But the complcat cha- rafter is that of the man, whofe profeliion and practice are confident and uniform — who pays with willingnefs and pleafure the tiibute which decency and the order of fo- cicty require, to the external profeffion of reHgion — who joins cordially and without oflentation in the proper forms and lan- guage ProfeJJion and VraBice conti'afted. ^^ guage of devotion ; but wliofe a6lions at the fame time fpcak the inward fenfc of his mind, in a more fignificant and incon- teftable manner than any words can ex- prefs — whofe condufl:, in all the various circumftances of life, perfectly correfponds to the fentiments exprefTed in his offices of devotion — who is one and the fame man in public and in private, at church and at home, in his clofct and in the world — in- variably determined to purfue the main end of life, in the praftice of all that is right and good, ufeful and valuable, ho- norable and becoming, according to his own bell judgment, and the known will of the all-wife Father of mankind. E4 i&]^^^^^^^^^^^5:^XS&^5r5: tK DISCOURSE III. Defcd of Virtue in the yewi/b Nation. ^-X^X^^^^-^^^^^^^^^XS'XS-^^ [ 59 ] Luke xiii. 6. He fpcikc alfo this parable. A certain man had a fig-tree planted ui his vineyard y and he came and fought fruit thereon^ and found none. T'ben faid h^ to the dreffer of his vineyard. Behold, thcfe three years 1 come feeking fruit qn this fig tree, ami find none : Cut it down, why cumbreth it the ground ? And he anfjoerlr.g, jaid unto him, Lord^ let it alone this year alfo, till I /l:alldig about it, and dung it : and if it bear Jruit^ well : but if not, then ajier that thoufijalt cut it douan. IF we look back to the beginning of the preceding chapter, and the laft verfes of the eleventh, we fhall find, that there were 6o Defc5i of Virtue were prefent with our Savior an innumer- able multitude of people, among whom were many fcribcs and pbarifees^ and his own difciplcs : and while he was giving them feveral important inftruflions, and forewarning them of the enfuing troubles and calamities, fome of his audience took occafion to inform him of a late tragical event, *viz, the deftruftion of a number of Galileans, whom Pilate had fallen upon fuddenly with a body of Roman foldiers, and put to the fvvord, as they Vv^ere offer- ing facrificcs. The motive for mentioning this event to him, was probably a defire of hearing what reflections he would make upon it. He replies, Siippofe ye that ihcje Galileans ivere finiiers above all the Gali- leans, becaufe they fiiffered fuch thijigs ? I tell you. Nay : but except ye repent, ye Jloall all likewife perijlj. Or thofe eighteen upon whom the tower in Si loam fell, andjlew them, think ye that they ivere fmners above all ?nen ihatdwtltinjerufalem? I tell you. Nay : but except ye repent, ye/ljall all likczvife periJJj, The 9 //; the Jcvvifli Nation. 6i The Jews were ready to interpret fuch events, as divine judgments, inflided up- on the lufFcrers for fonic peculiar wicked- ncfs. In this paflage therefore, he not only reprehends the common prejudice of inferring fm from fuffering, where there is no natural and vifible connection ; but admonifhes his audience of that general calamity and deftruclion, w^hich he forc- favv would come upon the nation, as the natural confequence of their wickednefs, without timely repentance. Except yc re- pent^ ye p.hill ALL periJJj likewise, or in like manner with thofe Galileans, and the eighteen inhabitants of yerujalem : i. c. they fliould all be flain by the Roman ar- mies, or deflroyed in the ruins of the city. Thus he takes occafion, from the violent fate which fomc of their countrymen had undergone, to warn them of their com- mon danger, and incite them to the only means of national fifcty. He then deli- vers to them the parable, which is the fubjccl of our prefent attention — " of a " certain 62 DifvB of Virtue « certain proprietor who had a fig-tree ** planted in his vineyard, which had been '* barren for tliree years fuccefTively : and " he ^'•ave orders to the vine-drefler to cut " it down as a mere encumbrance to the " ground. But the dreffer of the vineyard " defircd leave to try his llcill and induftry ^' in curing its barrennefs, for one year " more, and no longer." — That he in- tended this parable for \\\q Jews coIIe61ive^ ly, and the barren fig-tree for an e?nblem of their ftate and charader as a yiatioriy is evident both from the fable itfelf, and the difcourfes which precede it. To which we may add, that the parable of the vineyard let out to hufbandmen (Luke xx.) bears a ftrong refemblance to this, and admits of no other explanation, than as applied to the rulers and chief mm of the Jcwijh ftate, and prediftory of their deftrLiclion. And wIku he pronounced upon the fig- tree by the way-fide (Mat. xxi. J 9.) on which he himfelf had fought for fruit and found iione, Let no fruit grew on thee hence- forth //; the Jewifli Nation. 63 forth for e^cer \ raid the tree was obferved by his difciples, to tlieir great furprize, to be withered and dead the very next day ; it may be naturally fuppofed, though \vc have no exprefs authority for it, that he intended this for a vifible and llriking em- blem^ of the fpeedy decay, and irrecover- able ruin, of the JeijDiJJjftate. It appears then very probable, from the character of our Savior, his ufual pa- rabolic manner of inftrudion, the occafion and circumftances of his fpeaking this pa- rable, and from the figure itfclf, that his defign was to infinuate to his audience, the following imj^ortant and intcrciling confiderations : — That, notwitiiltanding their boaftcd religion, they were a people void of real virtue and goodnefs — that in' confequence of it thty were in imminent danger of dedruftion — that the only means of' avoiding that deftrudion was repentance and reformation — that a feafon was yet allowed -them for that end — that it 64 Defc^ of Virtue it was his own concern and endeavor to promote that end — but that if his endea- vors fliould fail of fuccefs, no remedy would remain, and their ruin would then be fpecdy and inevitable. Let us confider thefe particulars di- flinflly. — (i.) That the Jews in our Savi- ors time were a people deflitute of virtue and goodnefs. — Before they were conquer- ed, and removed from their country, by the Babyloniam, they were fo exceedingly addicted to an admiration and imitation of the idolatrous and debauched manners of the neighboring nations, as not to be reclaimed by all the remonftrances of their proplicts. By their captivity they were indeed cured of their propenfity to idola- try, and became zealous adherents to the Mofaic religion, which was eftablifhed and prefervcd by the erection of fynagogues, and having the law ftatcdly read in them. But as mankind arc apt to go from one extreme to another no Icf^ hurtful, fo their former ;;; the Jewifh Nation. 65 former neglc6t of tlicir own religion was changed into a zealous attachment, not to the moral and eflcntial, but the cere- monial and circumftantlal part of it, to which they made many additions. Their former admiration of the religious cuftoms of other nations was changed alfo, into a contempt and hatred of the reft of man- kind, and an arrogant conceit of them- felves, on the mere account of their nation and religious profelTion. And, which is worfe, they appear to have had as little mutual kindnefs amongft themfclves, as humanity to the reft of mankind : were di- vided into fe6ls, parties and factions, which conceived an extreme diflike of each other. They were alfo prone to fedition and rebellion : and many refufed to pay the taxes to the Roman government, pietend- ing it to be unlawful, tho' they were go- verned by the Romam with much equity and moderation, and had the free obferv- ance of their own laws, and CAerciie of their ov/n religion. Tlicir noiic^ns of a Vol. IV. ^ F Miljiah 66 D concern and enJeavor, to promote a reformation, in order to ilicir temporal lafcty and welfare as a nation, as well as their eternal happi- nefs as individuals. For tho' he never in- t'.rlcrcd in matters of government, but avoided /;/ the Jcwiili NaUon. 73 avoided every appearance of afTiiming to himfelf civil power, and even rejected it, as foreign to his office and character ; yet his inlhuclions, example, and miracles, were the moft etFcftual means that could be employed, for the amendment, not on- ly of individuals, but of the nation m ge- neral. It might be thought perhaps en- larging too far, if we were to produce the many paffages that might be feledled, in which he reprehends, with inimitable pro- priety and force, their prevailing fuperfli- tion, felfiflmefs, pride, and malice, which were the characteriftics of the nation, and recommends thofe important and ufeful virtues which were generally neglefled. His infl:ru6lions had indeed fo great an cf- fed, even in regard to the nation in gene- ral, amongft fuch as were impartial and v/ell-difpofed, that the pharifees and rulers of the Hate fcem to have thought them- felves reduced to a neceffity, either of co- inciding with his views, and fubmitting to a reformation, or of deftroying his influ- ence 74 Defeat of Virtue cncc by calumny, and defeating his endea- vors by putting hiiii to death: but in this dilemma, (fuch was the envy and malig- nity of their minds) they preferred the lat- ter method, in oppofition to the llrongeft motives of piety, juftice and humanity. Tiiis he himfelt frequently and exprefsly foretold : and thus they accompliflied the purpofe of divine wifdom, which knows how to convert the greatefl wickednefs of men to the ends of infinite goodnefs and mercy, even to mankind. The lafl: propofition was, That if his eivltavors fl)Ouid fail, no remedy would Kfiiain, and their ruin would then be fpcedy and inevitable. For, as in the hu- man body, when diftempcrs are once rifen to fuch a height, as to refill the force of the mofl proper and powerful medicines, they bring on, by their own natural ten- dency and progrefs, a difiblution ; the like connection of events may be obferved in the flate of human fo'/icty. When a na- 6 tional /;/ the Jewlfh Niition. 75 tional community becorrxs infedcd with certain vices, to fucli a degree, as to rdift the efficacy of the mod powerful means of converfion and amendment, thofc fpiritual diftempcrs will make a continual progrcfs; and no method will remain of preventing the fatal confequence. When thofe prin- ciples and fentiments in the minds of men, which were the foundation of national fafety and welfare, are deftroyed; public diforder and ruin naturally enfue. A cor- ruption in the focial temper and morals of any people hath a dire6t and neceflary tendency to their deftruction ; efpecially when fuch corruption is excited and en- creafed by fuperflition, inflead of being rcftrained and fubducd by true relii^ion. Such was the ftate and temper of the Jcio- iftj nation in the time of our Sevier. And we may juftly prefume, that if neither the wifdom of Jiis inftructions, nor the weight of his charafter, nor the perfection of his example, nor the feries of his miracles, nor the thoroughly attcftcd report of his refur- reCtion 76 Defeat cf Virtue rc6lion from the dead, nor the faithful and indefatigable labors of his Apoflles^ were effectual to cure the nation of their pre- vailing vices ; no other means whatfoever would have taken effeft, but they would proceed, as in fact they did, to the utmoft obftinacy and malignity. This became ap- parent, not only in the violent and conti- nual perfccutions, which they carried on againfl the Chrifitmis, but in their mutual animofities, feuds, treacheries, violences, and malTacres. They pretended, as a plea for condemning our Savior to death, that he was a fowcr of fedition, and endanger- ed the public fafety ; and that if they did not put a flop to his attempts, the Romans would come and take away their city and nation : when in fact, it was their own fpirit of difcord and malice; their propen- fity to feditiou, their hatred of the Romans ; their Jewijh pride ; and prefumptuous confidence, that God would protect and profpcr them, in their rnolt unjuiiifiablc aiul rebellious attcu^nts to t!uow off the Reman in the Jewifli Nation. 77 Roman government ; that provoked the Ro- mans to invade them, and were the real caufes of their national ruin. Thus we have confidered this parable, as intended for a figurative reprefentatioa of the liate and character of the Jewijb na- tion, and as a prediction of its approaching deilruclion, if it remained incorrigible, notwithftanding his endeavors to reform it. The defcription is indeed capable of being applied to the ftate of particular per- fons, as well as to a nation or community ; and fuch an application may be very ufcful to the ends of piety and virtue. Every vi- >cious perfon would do wifely to confider, how far his own charafter and condition may properly fall under fuch a defcription; that he may take warning, and avoid his own ruin, by a timely reformation. Eve- ry unprofitable fubjed of divine govern- ment is like the barren tree in the Lord's ^s:ineprd, fit only to be cut do^jjn, as cncinn- 7S DefcB of Virtue bring the ground. Some fruits of virtue and goodnefs are juftly expecled from every man, according to his rational and mo- ral nature. But if his nature is become fo degenei ate, and his temper fo vitiated, as • to render him ufelefs to the purpofes for which his nature was defigned, a mere nui-* fance and encumbrance to the world ; how juftly may he expect the fentence of exci- fion to be executed upon him, by the pro- prietor of the world ? efpecially if a reprieve has been already granted him, and hot on- ly a feafon for repentance allowed, but all proper application made ufe of, to that end. — rThus every Chriftian may refle6l upon his own ftate, and apply the parable to his own immediate admonition and re- formation. But the wifdom and propriety of our Saviors difcourfes, and the importance of the inftruftions they contain, will not ap- pear fo confplcuoufly, if we do not duly attend to tluir original and principal de- fign. in the Jewifli Niition, ^^ fign. As the parable was fpokc with a na- tional view, it is not to be confRlcicd as meant to defcribe the condition of indivi- duals, any farther than as they compofcd all together the body of the nation, and as each perfon would be liable to perifli in the general ruin : according to the admonition of our Savior preceding the parable, Except ye repent y ye fiall all likewife perijh : i. e. not every perfon in particular, but the nations in general. For there were amongft the yews {om^jujt men who did not need repent- ance: nor did every ^ew of a different €hara6ler perifli; but a confiderable num- ber were preferved, from whom the unbe- lieving yews now exifting, who are very numerous, are defcendcd. #t«»4«» which intimates the order and appointment of divine providence for the deftruftion of the Jen-iJI: nation. The proprietor is reprefented as faying to the dreffer of his vineyard, Lo thefe three yean do 1 come feeling fruit c?i this fig-tree, and fiud none — cut it do^-inn — isjhy cumbreth it tl^ g^'jund? In refpccl to the unbounded ext-iU and grandeur of the univcrfe, and infinite variety of things in it, \vc may r. fonably conceive, that the moft numcr- 4 ous 92 The Fig'iree to be cut down : Or^ ous and powerful nation on earth is not more confiderable, in the eye of the fove- relgn proprietor and difpofer, than any common plant in the eye of man ; tho* the providence of God undoubtedly extends to the minutcfi: objeds equally as to the great- eft. He hath formed all creatures as they are, and difpofeth of them by his uncon- trolable will, for the reafons and ends of perfe6l wifdom, but which are often in- comprehenfible to us. For his judgments ore an unfathomable depths and his "ways paft finding out. He fometimes planteth one na^ iiony and pluckcth up another^ raifeth high or bringeth low^ eftablifheth or deftroyeth, ac- cording to fuch defigns of his infallible counfcl, as we arc not able to penetrate. Yet fome reafons and ends of his provi- dence arc apparent, or may be underftood by due attention and reflexion: and fo much knowledge of the mcafures of his wifdom, juftice and goodnefs may be at- tained to, as is fufficient to the fupport of virtue, and the higheft welfare of man- kind. tbe Jewifli Nation to be deftroycd. 93 kind. The inftrudions of our Savior are peculiarly adapted to bring us to this knowledge. He leads us to form ideas of the meafures and ends of the divine go- vernment, in the only way luitable to hu- man capacity, by comparing them to the conducl of men, when ading according to their own natural reaibn and judgment, in the difpofal of things fubjccl to their ufe and management. To this end he applies various images taken from the common tranfaflions of men — fuch as the mafter calling his fervants to an account — the father beftowing gifts upon his children — the prince promoting his faithful and ufe- ful fubjects — the flicpherd attending his flocks and herds — the fillierman aborting his capture — the hufbandman feparating his grain from the weeds or the chafF— and in the parable before us, the proprie- tor of a vineyard taking a view of his plants, and ordering a barren tree to be cut doivn. — The propriety of all thefe compa- rifons is founded upon an analogy or re- femblancc 94 ^1-^^' Fig- tree to be cut dovcn : Or^ ftmblance in the judicial condu6l of divine providence over mankind, both in this world and another, to that of men, in thofe things which are fubjcct to their ju- rifdicT:ion and difpofal. Whatever is the effeft of reafon, and a diftinguifliing judgment in men, how imperfect foever, bears fome degree of hkenefs to the efFefts of the infinite underftanding and infahible wifdom of God ; as the light of a taper, how fmall and dim foever, hath fome re- fcmblance to the glory of the fun in the meridian: othcrwife it would be a vain attempt to form any conception of the reafon or end of the divine procedure in any inftance ; nor could we afTert, upon any real evidence, the wifdom, juftice or goodnefs of providence. The right me- thod therefore, and the only one, for which we have fufficient capacity, of ac- quiring any true fentiments of the divine condud, or forming any right judgment of wIkU is or is not to be expected fron) k, is !w confidering what ccndufl the na- tural the Jcwifli Nation to be dcftrcycd, 95 tural ienfe and reafoii of mankind direct them to, in lach tranfaclions as appear moft fimilar to the cafe wc arc fui)pofing of the divme government. — Thus, for in- ftance, our Savior teaches his difciplcs to argue and infv^r, that if the flicpherd is not wilHng that any pait of his flock Ihould go aflray and be loft, Jo it is not the will of your Father in Heaven^ that one of thefe little ones jhould per iJJ:. — If earthly pa- rents know how to give good gifts unto their children^ how much ??iore will your Father in Heaven give good things to them that ajk him? — As the hulbandman is careful to fepa- rate his grain from the weeds and chafF, and to preferve it, fo will divine provi- dence, in due time, fever the good and worthy part of mankind from the unpro- fitable and vicious, — As it is tlie property of a wife m after or prince, to diftinguilh and prefer his faithful and diligent fjr- vants, fo virtuous and good men may hope for honor and reward from tlic fu- preme Lori^l and Governor of the world. Oa 96 7 he Fig-tree to be cut down : Or^ On the other hand, as men rejefl, caft away, or deftroy, whatever is found to be ufelcfs, cumbcrfome, or hurtful; fo the worthlefs and wicked part of mankind . (hall, fooner or later, by the courfe and appointment of divine providence, be abandoned to deftru(5lion. — And to come to the parable under our prefent confider- ation — As it was natural and realbnable in the owner of the vineyard, when he ob- ferved a fruit-tiee in it barren for io long a time, and confequently ufelcfs, to direcl his fervant who had the immediate care of the plantation, to cut it down: ow): Savior intended that his audience fliould under- ftand and infer, from this figure, that it was an appointment fuitable to the reafon and judgment of divine providence, that the Jewijh nation being degenerate, and producing no fruits of virtue, lliould be cxpolcd to deltrudion. — His forerunner John the Bcptift ufes the fame figure, with a manifeil view to the charader of the Je'ws as a ruitioji^ and their approacliing fate. the Jcwifli Nation to be deftroycd, 97 fate. For when he faw a multitude, and among them many pharifecs and fadducces come to his baptifm^ he faid unto them — O gejieration of vipers, who hath warned you to fee from the wrath to come ? bring forth therefore fruits meet for repentance. And think not to fay within yourfehes. We have Abraham to our father : for I fay unto you, that God is able of thcfe jlones to raife up chil- dren unto Abraham, And now the ax is laid to the root of the trees y i. e. the deftruclioia is at hand — Every tree then, which bringeth not forth good fruit, is hewn down and caft ijito the fire. The third figure we propofcd to con- fider, is that which reprefcnts the inter- pofition and endeavors of our Savior, to reform the Jewifj nation, and fave it from ruin. The dreffer of the vine- yard anfwering, Jaid unto him. Lord, let it alone this year alfo, till I Jlmll dig about it, and du?jg it — and if it bear fruit, welt — if not, then after that thou J}?alt cut it down. Vol. IV. II Tuo' 98 I'he Fig" tree to be cut doivn : Or\ Tiio' our Lord thought fit on fonis oc*- cafions to uie a iiiblime language and ma- jciiic ililc \ yet when his intention was to explain to his difciples his own charafler, Oiiice cr agency, and to give them fuch a clear and lively idea of it, as was bed fuit- cd to their capacity, he was pleafcd to make choice of fuch figures, as were moft fimple, intelligible, and familiar, and ta- ken for the moft part from rural life. Thus in one parable he exhibits himfelf under the charader of the hufbandman — in another, of the fhepherd — in this, of the drefler of a vineyard, whofe care and labor in the culture of it, in order to fub- due the barren quality of the fig-tree, re- prefent his endeavors to inilrucl and re- form the Jeroifi people. He applied to this end the moft powerful means: and his do6lrine and inftruclions, delivered with fo much authority and grace, and enforced by fuch proofs of miraculous power and beneficence, were like the rich- (ft manure, moft fit to improve and ferti- lize the Jcwifli Natl en to be deftroyeJ. 99 lize the nation y to correci: the unkindly temper and unprofitable manners of the people, and infiifc into them a fpirit of goodiicfs and ufcfulnefs, as far as they were capable of amendment, and not in- curably degenerate, liis own difpofition, and earneft defire to pioduce fuch a refor- mation, is beautifully intimated by the interpofal and requcft of the drefler of the vineyard, foying, Lord^ let it cdone ibis year alfo — and by the tender of his utmoll: care and indufrry to render the tree fruitful \\\ the cnfuing fcafon. The difi^,ofition alfo of divine piovidence to fparc the Jeicijl? people, and reprieve them from ruin, till the lafl: and mofl: efficacious means h.aJ. been ufcd for their amendment, may fecm to be implied. But it would be an abiurd pcrvcifion of the parable, to infer from it any change in the divine mind or purpofe, by any interccfTion vvhatfocvei-. The only meaning we can reaibnably fuppofe of the figure, in refpcft to the purpofes of provi- dence, wliich arc immutable, Is to inli- II 2. nuate 1 00 The Fig'tree to be cut down : Or^ nuate the divine clemency and forbear- ance, in fparing the Jewifi nation fo long : and that it was in obedience to the divine will, and ftibfervience to the ends of his wifdom, that our Savior employed his endeavors to reform it, and preferve it from deflruclion. However, he plainly intimates his own care and concern for its prefervation, his fidelity and diligence in the difcharge of his office to that end, and the fitnels of the means he applied ; and that if his endeavors had not the defired lliccefs, its condition would be defperate and lemedilefs — If it hear fruity well — if not, then after that thou fhalt cut it down. Thefe laft vv^ords are to be underftood on- ly as a prediction, exprefhng in flrong terms the abfolute certainty of its deftruc- tion, if it continued unreformed. TnE endeavors of any wife and good man to reform a vitious people, to convert them from fuperftition to true religion, from favagenefs to humanity, from vice to the Jcvvifli Nation to be dcftroyed. i o i to virtue, may be properly confidcrcd and rcprefented, as an interce[fion to the Sl> preme Being, and if fuccefsml, an aflual interpofition in the courfe of his providence, to preferve them from ruin. How much morejuftly might our blefled Savior repre- fent his ovvn endeavors in fiich a view r To cxprcfs an earneft defire of the refor- mation and happinefs of mankind, in acts of devotion to the Supreme Iking, is ftiled making intercejjkn for them : but the main end and ufe of fuch devotion, is to cherifli good affcftions in the heart of the worfnipper, and difpofe him to all the duties he owes to focicty. That intercef- fion alone is bcneScial to others, and ac- tually promotive of their welfare, which is accom})aMicd with fuccefskil endeavors for their icformation and improvement. For this is ufing the means, which the providence of God hath appointed, to that end, without which, the moll frequent and fervent prayers are, in refpccl to that end, fruitlcfs vviflies. Wc need not doubt II 3 but I02 The Fig-tree to he cut down : Or, but our Savior interceded, by exprclFions of the moil fincere and ardent devotion, for the fafety and welfare of his country, as well as for the converfion and falvation of mankind in general. But tho' here is room to fuppofe, that his interce[]ion by prayer is fignified, yet the figure principal- ly refers to his indefatigable labors to con- vert and reform the "Jews^ as the only .Tieans of their national prefervation. He exprefles thefc his endeavors to preferve them from ruin, and concern to find them fo ineffectual, in the moft aflfe(5tionate and lively manner, at his lafl approach to the city of Jerufalem, when he beheld it and wept over it, faying. How often would I have gathered thy children together^ as the hen gather eth her brood under her wings ^ and ye would ?iot ? Behold your habitation is left unto you dejolate. Having gone through the propofed ex- planation of the parable 5 the important fentiments to be drawn from it, and ap- 9 plied the Jcwifli Nation to be dcftroycd, 103 plit'cl by every man to his o\v:i v.fc, are to tliis effect: — That the prefervation or dc- rtruciion of mankind, both as connnuni- ties and individuals, is made to depend, by the Jufr appointment of divine provi- dence, on tlicir fruitfLdnefs or barrennels in the Lord's vineyard, /. e, tlieir ufcful- ncis or inntiiity in the world — Tliat the infiruftions and motives of true rehgion a^e intended to excite and diffufe a fpirit of virtue and beneficence — That vvlKnth.e beil inftruclions and moft i^owciful mo- tives are applied, in order to th.e reforma- tion of any vicious people, without effecl, their ftate is become hopelefs, and their ruin inevitable — And that every wicked Cbrift'um^ who, in opj)ofition to tlic mo- lives and engagements of his profefhon^ continues impenitent, tlv/ he may efcape with impunity for a while, or during this life, yet fliall alfurcdly fuller at Lid: the rhhtcom judgment of God — fhall have his lot with tlie wojkers of ir.icjuity, v.d:en tlicy ihall all be extirpated from the king^ 104 ^'^^^ Fig-tree to be cut down. Sec. dom of Heaven, and confumed with an evejlafting deftruaion. For it is the fen- tence of our divine Mafter, as well as his forerunner, that every tree which bringeth not forth good fruit Jhall be hewn down and caft into the fire ^ D I S DISCOURSE V. The Invitation refufed: Or, the Jewip Rejedion of the Gofpel. [ ^07 ] Luke .\1v. i6. Ihcnjaid he unto him, A certain man made a great flipper, and bade many : andjent hh Jervant at [upper-time, to fay to them that were biddeii. Come, for all things are now ready. And they all with one confent began to makeexcufe. The fir ft [aid unto him, I have bought a piece of ground, and I muft needs go and fee it : I tray thee have me excufcd. ylnd another f aid, I have bought five yok: ■ of oxen, and I go to prove them: I pray thee have me excufed. And another faid, I have married a wife, and therefore I can- not come. So that fcrvant came and fkewed his Lord thefi things. Then the mafter cj the houje being angry, fild to his fervant. Go out quickly into the ftreets and lanes lo8 'T'he Invitation refufcd: Gr^ lanes of the city, and bring in hither- the poor^ and the maimed^ and the halt^ and the blind. And the fervant faid, Lcrdy it is done as thou hajt commanded, and yet there is room. And the Lord f aid unto the fervant. Go out into the highways and hedges, and compel them to come in y that my hoife may .be filled. For I fay wito you, that none of thofe men which were bid- den Jhall tafte of my [upper. IT was at an entertainment In the houfe of a pharifee of diil:int51ion, that our Savior fpoke this parable. There were prefent, befide many others, forne of his capital enemies of the pharifaic feci. It being the Sabbath-day, they had watched him as !:ie went to the houfe, to obferve whether he would violate the Sabbath, as they termed it, by healing a poor man, who was afflicted with a dropfy. In con- tempt of their religious cafuiftry, he firft afkcd them, Whether they thought it law- ful to perform fuch a cure on that day ? and the Jewidi Reje5iicn of the Gofpcl. 109 and upon their filencc, healed the man and difmifTed him. Then, in vindication of his own conduct, (for fuch was their fupcrftition and bigotry, as to make it proper for him to defend by argument his own condufl', even in inftances of the greatefl goodnefs, as well as miraculous power) he afked them, if they did not tiiink it right, to ufe their endeavors on that day to fave the life of a brute crea- ture, one of their own cattle, for inftancc, fuppofing it to be in danger of pcriHiing ? They thought fit to be filcnt, as indeed they could return no proper anfwer to an argument fo rational and convincing. Now as they had watched his conduft, he had very foon an opportunity of remark- ing upon theirs. For their behavior was fo remarkable, in aftefting precedence, and contending for the chief feats at this entertainment, that he thought fit to give his difciplcs fome inftru6tion with a mani- fefl: reference to it ; which was, that in- ftead of contending, like the pharifees, for 2 precedence 1 lo The Jwoitation rejiifed: Or, precedence and pre-eminence, they fliould do the reverie — be content to take the lowefl: place, and inftead of affuming any diftinction to themfelves, appear to dechne it: for fuch modefty of behavior was the way, not to lofe but to gain rcfpeft from the wliolc company, and particularly from the niafter of the houfe, who would there- by be the more obliged to diiiinguifh them by his civilities. For the lefs men arrogate to themfelves, the more willingly will others be difpofed to do them honor. After giving his difciples fuch a perti- nent inftruftion, and his enemies fuch a mortifying rebuke, he addreiled his dif- eourfe to the noble pharifee who had in- vited him, with a view to convince him, how much more true generofity, how mucli more real virtue and merit vv^ould be flicvvn, by fupplying the wants of fjch poor pcrfons, as were unable to provide themfelves v/ith neceffary fuftenance, than by making the mofl liberal and elegant enter- the Jevv'ifn RcJc^Jiou of the GuJjcL 1 1 1 entertainment for his wcalthv neighbors and acquaintance. JVhcfi thou makcft a dijirier or a fuppc7\ faith he, call net thy friendsy nor thy hrethreUy neither thy kinf- men, nor thy rich neighbors ; left they aljb hid thee eigain, and a recompence he made thee. But IV hen thcu makejl a feaft^ call the pcor^ the maimcdy the lame^ the blind: and thou JJ:alt be ble/Jedy for they cannot rccompenje thee : Jor thou fl:alt be recornpenfed at the /v- furreHion of the y/^\— — We may here ob- fcrve, that the ufiial manner of exprcdloii in Scripture, when one thing is recom- mended in preference to another, is by feeming to prohibit the one, as well as require the other. So that our Savior's meaning was, not to forbid fuch mutual entertainments as are cuftomary amongft perfons of rank and wealth, but to aficrt the fuperior excellence of that real libera- lity and munificence, whicli is extended to the needy and diftrelFed, above all the pomp and eleganceof fuch entertainments, as the wcalthv alone are invited to partake of. 1 12 ^he Limitation refufed: Or^ of. Men may affect to fhew the large- ntk of their heart, and the elegance of their tafte, in entertaining their kin- dred and wealthy neighbors : but this im- plies fo little real virtue or worth, that all their reward is to meet with a return of the fame kind. But blefled is he who fele(Sts for the objefts of his munificence fuch as can make him no return but gratitude and thanks : for he Jhall be recompenfed at the rcJurreBion of the juft. Upon this, one of the company expreffed his high opinion of the plenty and profperity which he fuppofed would attend the Meffiah's kingdom, and the happinefs of thofe who fliould enjoy it — Blejfed is he that JImU eat bread in the kingdom of God. — In reply to this, our Savior, who frequently chofe to convey his fpiritual inftru6tion by fuch images as arofe from the occafion and the objects before him, related to him the pa- rable in the text — A certain perfon of oi)ulent fortune had invited a number of gucfts to a liberal entertainment; and when the Jevvlfll Rejedtion of the GdfpcL 1 1 3 W'hen it was ready, fcnt .notice by a fer- vant, requeuing their company iinmc- (iiately. But they all began to make ej^- cufcs, each fuch as he thought befl: for himfelf, and refufed to come. When the fcrvant reported their behavior to his ma- fter, he conceived a juft and natural in- dignation at their contemptuous rejection of his civility and kindnefs. And that he might fhew in the mod proper and figni- ficant manner, both his refentment of fuch behavior, and the humanity of his own difpofition, he difparclicd his fervant with all expedition, firll into the (Ireets and lanes of the city, and then into the coun- try, with orders to bring to his houfe all the poor, maimed, halt and blind; and if occafion required, to be very urgent with them ; declaring that it was his full purpofe and rcfohition, that his houfc fliould be filled with fuch guefts, inftead of thofc who hid infolcntJy defpifed his invitation, and who fnould not now be admitted on any terms, VOI-.JV, I Put^ilJLV, 114 '^l^^ Invitation refiifed : Ot^ Possibly, the pharifee, whofe gueft our Savior was when he delivered this parable, might underftand him, as meaning only to corroborate his preceding inftruftion of preferring the poor to the rich, by exhi- biting this example of a perfon who had originally intended to fliew his refpeft to his wealthy neighbors -, but finding himfelf unworthily treated by them, refolved to fupply their abfence, with all fuch perfons, as v/ere diftinguifliable only by their ex- treme. poverty, or fome bodily defect: a method which prudence and humanity Tuggefted to him, of giving himfelf fatis- 'fa6lion for the affront he had received. The places of thofe who had refufed, up- on falfe or frivolous pretences, the friendly invitation he had.fent, were to be filled up — by whom? — even by the poor, the halt, the qiaimed, and the blind. This example then might be adduced to repre- fent, liow much more proper and worthy objects of our kindnefs and generofity, the poor and diftreffed part of mankind may be, the Jewifli RcjeBioji of the Gofpt!. i : : be, than thofe infolent fons of wcaltli, to whom it is too much the cuftom of the world to pay all attention and refpecl:. But we fliall endeavor to trace out a further and more important meaning in the parable recited. For as it was fpoke in anfwer to the expreflion of one of the company, BIcJJed is he who JJ.\ill eat bread in the kingdom of God — as it bears fo confider- able a refemblance to the parable of the king who made a marriage for his fon, which was evidently intended to defcribe the manners of the Jews in their rejection of the gofpel — as our Savior always kept in view the grand defign and effect of his own appearance and office, which lie ic- prefents by io many other parabolic figures — we may conclude with the higheic probability, that he had the like view in this parable; and that his main intention was, to exhibit under thefe familiar and feftive images, the rejection of the gofix:! by the wcjhhy and worldly part of the I 2 Jewifj Ii6 Tfe Invitatioii refufed: Or, JcwiJJj nation, and the acceptance of it by numbers of the poorer fort both Jews and Heathens, to whom it fliould be offered. But here he does not extend his view fo far as in the parable of the king who made a marriage for his fon. For there, he com-^ prehcnds, not only the neglect and con- tempt which the wealthier fort oi Jews dif- covered, but the villany and barbarity alfo of that remnant of them, who not con^ tented with dcfpifing the gofpel, conceived a mortal hatred againft its author and fiift propagators, and proceeded to perfe- cutc them to death. He comprehends al- fo the cnfuing calamities of the nation, and the horrible defi:ruclion of the city of Jtrii/akm'. — then, the recepUon which the gofpel, after being rejected by the Jews, would meet with from tlie world in gene- ral ; — and finally, the detection and cx- clufion of the pretended but unqualifie the Jcwlfli Rcjcclion of the Gofpci i i j rable; the Icope and dcfign of which wc ihall proceed to explain. He had himfelf pnbliflicd the gofpcl, and futficiently made known his own c!ia- racier and pretenfions, and had lc:nt forth his fervants alfo, to invite the JcioiJI: na- tion, particularly the wealthier part of them, the fcribes, pharifces, and other perfons of dillinction, to partake with liim of the honor and happincfs of the kingdom of God. But inftead of difcover- ing any proper fenfe of his kindnefs and benevolence, and gratefully accepting his invitations, they behaved in a manner which evidently fliewed they had no rc- fpeft for him, no eftcem of the offers he liad made to them, no tailc for that fpi- ritual entertainment which he liad propo- fcd to them. On the contrary, they dc* fpifed the happincls he offered to them, and preferred their own worldly views aiui interefts to the honors and privileges of his kingdom. And tho' they were all I 3 i"^-^^'/ I iS 7^6' Invitation refufed: Or, ready to fay, like one of the company, Bk[[td is he that fiall eat bread in the king- dom of God, yet in fa6l they had no relifh for fuch fpiritiial diet, no conception of the vaUie of divine mercy and favor, of the rewards annexed to virtue and goodnefs, or of the happiaefs of a celeftial kingdom. The moil: trifling confiderations appeared to them of greater moment. As foon as they found that the gofpel interfered in any degree with their worldly fchemes and interefts, they rejefled it, and were ready to plead the urgency of fuch affairs as a fumcient vindication of their o\^\\ con- duct. This temper and fpirit our Savior charadlerizcs in the parable of the king who made a marriage for his fon, and who. fcnt forth his fervants to invite his fubjects to the marriage-feaft, by thefe terms — T^hey made light of it, a?id went their ivaySy. cue to bis farm, and another to his mer- chandize— and in this parable, by their beginning one and^ all to make excufes. Gne [aid, he had bought a piece of ground, and he 2 miift the Jewifli Re]e5llon of the Gofpcl 1 1 9 inujl needs go and fee it. Another^ that he had bought Jive yoke of oxen ^ and he ivas going to make trial of them. A thirds that he had married a wife^ and therefore could not come. Now as our Savior thought fit to paint in Inch colours the countenance and behavior ofthe ji?w5, and the air of indifference, if not of fcorn, with which, not only his mortal enemies the fcribes and pliarifecs, hut moft of the u^ealthier part of the na- tion, rejected the gofpel; fo we may j)ro- cced to obferve, that he hath characterized aUb, in a very exprefhve manner, the real temper and bevavior, not of the feivs only in regard to Chrirtianity, but of a great part of mankind in icgard to religion in genera! \ who, whenever the practice of virtue, and the rewards of another world are recommended to tliem, always think, or feem to think, that they liave fomc other affairs that are more urgent, and that rcrpiire their immediate care and attention. They flatter thcmfelvcs, that they can put oft' religion jull as they plcafe — that any excufe is fufficlent — 1 J- or 120 The Invitation refufed : Or^ or at lead, that fome other time will be nioie proper and convenient. It feems necellary, firft and above all things, to fe^ cure their worldly intereft, and to traniact iheu' temporal affairs : and, when all thofe are fettled and finifiied, when there is no- thing elfe to engage their attention, then will be the proper time to mind religion. . — Dut let it be remembered and ferioufly confidered, that to- fiich perfons that time never v;ill arrive — and they will lofe for ever the honor and reward which are now offered to them, but which they have the folly to neglect, and the infoience to de- fpife. In this fenfe we may underfrand the conclufion of the parable, where the ma- fter of the houfe expreffes his fixed refolu- tion, that none of thofe men which were bidden f:ctdd tijjie of his fapper. But the main point defigned, as I ap- prehend, in this parable, remains to be confidercd; namely, that the gofpel, tho' I'cjefted by the major and almofl all the \vealthiei' the Jcwlfli RejeBton cf the Gojptl. j 2 f wealthier part of the Jrioi/b nation, fliould not be loft in the work! — It fliould be ten- dered to luch as would gratefully accept the invitation, and gladly partake of that noble and liberal entertainment, which the others defpifcd — It fliould be offered to perfons of the lovveft rank and meanelt appearance, the poor, the infirm, the dif- trefled — They would be better difpofecl than the wealthier fort to embrace with fa- tiofaction and joy its overtures. Our Sa- vior marks it as one chara6teriftic of his kingdom, that /o the poor the gcfpd icas preached: not as intending to exclude perfons of fuperior condition, unlefs they firft excluded themfelves, by their utter contempt, or at leaft neglect of it. How beautiful an image then is here prefented to us, of the divine benignity and libera- lity, tendered by our Savior to the loweil of the human fpecies ? — There arc num- bers, who now appear as the moft forlorn and abandoned part of mankind, who (liall fupply the places of fuch as were far fiijK-rioV 1 .2 2 ^he Invitation rcfufed : Or, lUpciior to them in this world, and Jba// /it {iown with jibrcihamy Ifaac and Jacob in the kingdom of God : nay, they Jhall come from the eaft and the we/i^ the north aitd the fouth^ from all parts of the world, even the mod ignorant aiid uncultivated nations, and Hiall poflcfs that dignity and happinefs, which others had refufed and forfeited, through a criminal attachment to worldly poffe (lions and pleafures. — Such was the import of thofe glad ty dings which our Sa- vior fent his fervants to make known to the world, when he gave them a commif- fion to go and inftruft all nations, and preach the gofpel to every creature. The ineffage they were to deliver was worthy of the moft Joyful acceptance from all mankind, thofe of the higheft as well as the lowed condition. But the wealthier fort would for the moft part reject" it, having a variety of affairs upon their hands, which would feem to them more intcrciling. How then were the apoftles to a£l in this cafe ? were they to pay afi ever- the Jewifli RejcBion of the Gofpei 123 cverlafting attendance on the rich and great, and endeavor to win them by fervilc compliances and the arts of adulation ? — By no means — After meeting with a re- fund from them, they were to go out into the ftreets, lanes, and highways, and car- ry their mcflages and invitations to the poor, maimed, halt, and blind; and if occafion required, to compel them to come in, that the houfe might be filled. — Com- pel them ! not certainly by force of arms, as the Roman'ifts have flrangely interpret- ed it, (for how abfurd and ridiculous an image would it be, to rcprefent peifons compelled in this fcnfc to partake of a fcaft) but by ufing the mofl: powerful ar- guments and prefling pcrfuafions to induce them to a compliance. They were to rc« prcfent to them the magnificence, honor and joy of that celcilial entertainment, to which they were invited, the liberal difpo- fition and hofpitable intention of the ma- iler of the houfe, and the cordial welcome with which they would evjry one, even the 124 ^f^^ Invitation rcfufcd : Or, tlic mcanell: and moft decrepid, be receir* ed : /. e. they were to traverfe the world, and make their application to perfons of the lowell: rank and condition, to prefent them with the ftrongefl: afTurances of the gracious and bountiful difpofition of the fupreme Being to his poor creatures on earth — and of the ample provifion he hath made for their reception and entertain- ment in his celcftial habitation; from v/hich none fliould be excluded but fuch as had forfeited all kindnefs and favor by in- gratitude and obftinacy 5 and to perfuade, urge and intreat them, not to flight fo ge- nerous an offer and fo kind an invitation, but to accept it with all pofTible alacrity and expedition. So the apoftle Paid pa- thetically reprefents his apoflolic bufmefs and office, and his earneftnefs in the dif- charge of it — JVe are ambajfadors of Chrifl, as iho God did befeech yon by us, we pray you inChriffsJlead — be ye reconciled to God, The manner of expreflion deferves our particu- lar attention, For the dcfign of our Sa- 9 vJQr'$ the Jevvini Reje^ion of the GofpcL 1 2 ^ vior s coming, and the publication of the gofpel, is properly fpeaki ng, to reconcile, not God to men, but men to God. He is always moft mercifully and liberally dii- pofed towards all his creatures, and can- not become more fo by any intercenion oi* means whatfoever. The difficulty is to make men thoroughly fcnfiblc of hisgood- nefs, to engage them to make him fuitabic returns, and perfuade them to feek his fa- vor. He is not the enemy, but the beft friend of mankinch It is they who arc enemies to him by their wicked works, and who are therefore to be perfuaded to lay afide their enmity, and to be reconciled to him. So far is the Deity from being averfe to a reconciliation, tliat he fends forth his fervants with tlie moft gracious meilage, inviting, and as it were cntieat- ing them to accept his intended kindneft, and not dcfpife, or make light of, the riches of his goodncfs. The million of our Savior is reprefentcd as the grand in- ftance and cffcft of his paternal love to mankind. 126 Ihc Invitation rcfufed: Or^ mankind, and defire of their happinels. This is the evident do6lrine of the gofpel, according to the exprefs declarations of our Savior and his apoftles. If we confult the parable before us, we (liall find that no- thing was wanting on the part of the inafter of the houfe: the entertainment was provided, all things Vvcre ready, and the fervant was fent to inform thbfe that were bidden, and requeft their attendance. But ftrange as it may feem, the difficulty was to find perfons willing to accept the invitation, and partake of the feaft. All they who were firft applied to refufed. There is fo much perverfenefs, folly, info- lence, and ingratitude in mankind, that the moft earneft importunity is often in- fufficient to induce them to accept the profered bounty of Heaven, and to confult their own greateft honor and happinefs. In the other parable referred to, the king is reprefented as fending his fervants to call them that were bidden to the mar- riage, and when they refufed to come, fending the Jcvvifli Rcje^ion cf the GcfpcL 127 fending forth other fcrvants, faying, Tell them ivhicb we?r invite J, Behold 1 have pre- pared my dinner^ my oxen and my fatlings are killed^ and all things are ready -y come unto ■the marriage. But they inade light of it^ and -went their ways^ one to his farm, another to his merchandize, — So far the two parables are fimilar, and confpire to reprefent, on one hand, the divine benignity and libera- lity tendered to the Jeivs, and which they were earneftly invited and pcrfuaded to ac- cept, by our Savior and his apoftlcs — and on the other, the ftrange rudcnefs and perverfcncfs of thofe Jezvs, who flightcS the invitation. The Deity has mofi: liber- ally provided a future Itate by our Savior, for the reception, entertainment, and hap- pinefs of nnankind. A mefTcnger was fent from Heaven to proclaim the joyful tydings firfl: to the Jewif? people, and then to all nations. Yet many arc fo infatuated and brutifh, that they make light of it, treat it as a fubject not worthy of their atten- tion, nay, arc difgufl-cd by having fucli offers # ta8 The hrcliation rejufed : Or, ofieis and invitations fent to them. See then where lies the evil temper, the diflike and enmity v^hich prevents reconcilementj and deprives men oi divine favor : — not in the Deityj but in men themfelves, who are not to be moved by the ftrongeft in» fiances and moft engaging overtures of di- vine gQodnefs. — It was this view of the divine benignity and liberality that made the apoftle labor to find words ftrong enough- -to exprefs his fenfe, in his epiflle to the E^-hejians. For after reprefenting the vv^ickednefs of mankind, he adds. But Cod, who is rich in mercy, for his great love whereuiiith he loved us, even when we were dead iu fins, hath quickened us together with Chriji — l?y grace ye are faved-^-^and hath raijed us up together, and hath made us fit to- get her in heavenly places in Chrift Jefus. — • That in the ages to come he might Jhew the e^- ceeding riches of his grace in his kindnefs to^ wards us thro Chrift Jefus. Having the Jewifli Re je 51 ion of the G of pel, 129 Having fo far endeavored to give an explanatory view of this parable, vvc fliall add fome reflcclions arlfing from it. (1.) That tho' our Lord intended to de- fcribe the ill temper and fullcn fpirit of thofe fews^ who flighted the invitation of the gofpel, yet the images which he makes ufe of are of the pleafant kind, and evi- dently borrowed, according to his ufual manner, from the occafion, when he was himfelf prefent at a fplendid entertain- ment : and the ftory was a proj^er reply to that few^ who faid, Blefed is he that p:all cat bread i?! the kingdom of God: as it im- plies, that how ready foever the feuos were to exprefs their high opinion of the honor and happinefs of the kingdom of Heaven, yet in fa6l, very few of them would have any relifh for fuch preferment and enter- tainment, but would refufe it when offered to them. (2.) We learn from the tenor of this parable, as well as from many other j^af- VoL. IV. K lagcs 1 30 The Invitation refufed.: Or, fasies of the New Teftament, that the pur- pofes of divhie goodnefs and clemency to manknid fliall not be fruftrated, either by the folly and Hupidity of them who ne- gle6l, or the infolence and wickednefs of them who defpife, the overtures of the go- fpel. For when the mafter of the houfe had met w^ith a refufal from thofe unwor- thy perfons, to whom he firft fent the in- vitation, he difpatched his fervant into the ttreets, lanes, and highways, to collect and bring to his houfe the poor, the halt, the maimed, and the blind, with a charge to compel them to come in, that his houfe might be filled. As certainly then as God has provided a world to come for man- kind, and given to our Savior a kingdom and territory in the invifible regions, fo certainly fliall that world, that kingdom or territory, be fully peopled. How much foevcr men of vain, conceited, and obdu- jate minds, pofftfTed and enflaved Eiy vv'orldly paiTions, may flight the entertain- ments of viitue and piety, and the rewards of the Jewidl Reject ton of the Gojpcl J j I of a world to come : others fliall be found of a better difpofition 5 and even many advanced to the pollcliion of them, who were moft ready to think themfelves un- worthy of fo great an honor and happi- nefsi according to the words of our Sa- vior,— Luke vi. 20. when he lifted up his eyes on his difciples^ and jaid — Blcjfed are ye poor, for yours is the kingdom of God. Blef' Jed are ye, that hunger ?ww, for ye f:all be filled. BUJfcd.are ye that iveep ncw^ for ye Jl^all laugh, ^ And bkjjed arc ye when men fall hate you^ and fr:all feparate you front their company^ and fall reproach you, and fall caft out your name as evil, for the Sort of Ma?is fake. Behold your reward is great in Heaven : for in like manner did their fa* thers unto, the prophets. But wo unto you that are rich-, for ye have received your con^ folation. Wo unto you that are full, for ye fall hunger. Wo unto you that laugh now^ for ye fall mourn and weep. Wo unto you 'when all men fall fpeak well of you -, for fo did their fathers to the jalfc prophets. — And K 2 the 132 The Invitation refufed : Or, the apoftle James fays, Hath not God chofen the poor of this world, who are rich in faith, to he heirs of the kifigdom which he hath pro* mifcd to them that love him ? — Thefe ad- monitions expreffed in fo general terms, are not to be underflood fo literally, as if mere poverty and diftrefs would entitle men to future happinefs, and wealth and profperity difqualify them ; except fo far as their hearts are amended or Corrupted by their circumftancesj but that divine favor, and the rewards of eternal life, fhall be conferred on mankind, according to an eftimate and judgment of their qua- lifications, very different from their re- fpeftivecircumftances, their reputation and appearance, in this world, and, in many inftances, totally the reverfe: of which our Savior hath given us a moft pathetic and ftriking reprefentation in his parable of the rich man and Lazarus.—- The Jews in general were apt to think themfelves intitlcd to divine favor, on account of the nominal holincfs of their nation— the pharifees the Jewifh RejeBion of the GofpeL 133 pharifees in particular, for the ceremonial ihew of religion which they afTumcd — and the wealthy and powerful were mod difafFefted to the gofpel, and ready to oj)- pofe a reformation. Hence it came to pafs, that the overtures of our Savior and his apoftles met with fo little acceptance amongft them, tho' they were firfl: invited. By duly confidering this corrupt llatc of that nation, we may learn the meaning and propriety of many of our Savior's cx- prefiions, and particularly, his reprefent- ing the mafter of the houfe as refolving to fubrtitute, in the room of thofe that were invited, all the poor, halt, maimed, and blind, that he could colled from city and country. Thus he prefigures the real liic- cefs and propagation of the gofpel, in the world at large ; when inllead of being ac- cepted by the Jewijh rulers, and producing a happy reformation of their ftate, it wa^ fprcad amongd other nations, and acccj)- ted chiefly by people of the lowed quality and condition. This is rcprefented by the K 3 apoftlc, 1 3 4 ^f-''-' In-oitatlon rcfufed : O/'y apolilc, 1 Cor. i. 26. in terms which may iirve as a comment or explanation of our parable. Fcr you Jee your callings br^^ thren\ that there are not many "wife men^ {in the opinion of the world) not many vv.ghty^ not jnany noble. But God hath clojen thefoolifid things of the world to con- found tbe ivifc^ and the weak to confound the viightyy a?ui the bafe and defpifed — -nay^ things that are not, to bring to nought things that are — tljat mfefu anight glory in hi$ pre^ fence, (3.) NoTiiiMG can fo efildaally deprive men of the favor of God and the rewards of the world to come, as an abufe of his goodncfs, and a contemptuous rejc6tion of the offers of his grace and mercy. Defpi^ f eft thou, fays the apoftie P^;//4 the riches of his goodnefs, and forbearance^ and longfiffer-^ ihg, not confidirirtg that the goodnefs of God Jcadeth thee to repentance ? but after thy hard* nefs and impenitent heart treafureft up unta thyfilf tbt Jew! Hi Reject on of the Gofpd, 135 thyfclf wrath againft the day of wrath y and revelation of the righteous judgment of God': — That men fliould make li^ht of tlic blefllngs of divine favor, and the offers of glory, honor, and immortality — tliat they fliould think eternal life a fiibje6l not wor- thy of their attention — that they fliould fuffer themfelves to be diverted fiom the purfuit of it by the flighted occafions — that their worldly affairs fliould feem to them a fufficient pretence or excufe for neglefting v;hat is of no lefs than infinite importance — that it fliould be fo difficult to prevail either with ourfelves or others, by the clcarefl: and mofl: invincible argu- ments, to give that attention to a futuie ftate which the fubject deferves \ — all this might jufl:ly be thought unaccountable, and indeed incredible, if we had not {o ample experience of its reality. The go- fpel is an aflurance of divine goodnefs to mankind, and a promife of a future ftate of immortality, which men are invited K 4 ^11^* 136 T^he Invitation rcfufed: Or, and urged to accept, and warned not to dcfpife or neglefl. The Jews afted in the moft iinjiiftifiable manner, in their info- lent rejedion of it, after it had been ten- dered to them, with all proper and fuffi- cient evidences, to engage their belief and cfteem. And we fliall in like manner be guilty of inexcufable folly and ingratitude, if notwithftanding our Chriftian profef- fion, w-Q nQg\Q£t that great falvatio?2, which at the jirjt began to befpoken by the Loi'd^ ajid was confirmed by them that heard him^ God bearing them witnefs by figns a?2d wonders^ and divers miracles and gifts of the Holy Ghoft, — How much foever then w^e may endeavor at prefent to excufe our own condud — how bitterly foever w^e may repent at laft, and how earneftly foever we may beg for admittance to the habi- tation, fociety, and entertainment of the blcft, all will be in vain. For when once the mafter of the houfe is rifen qp and hath fliut to the door, they who are without the Jewifli Rijccl/Gn of the Gcfpel. 137 without may (land and knock, faying, Lord, Lord, open to us, Dut the an- fvvcr will be, / know you not, whence you arc — Depart from me all ye that work in:- quity. •«««^#»»a:»-««.«i»i^Siii^:K4t(#^«»»«»««»»«t*«» DISCOURSE VI. The Vineyard let out: Or, the State of the Jev:ijh Nation. »»•»•»*»»»»♦»»•«»»*•»»«*•••»**•*• [ HI ] Matthew xxi. 33 Hear another parable. There ivas a certain boup^older which planted a ^-cineyard^ and hedged it rou?id about y and digged a wihc^ prefs in it, and built a toioer, and let it out to kujbandmeny and went into a far cowi- try. And when the time of the fruit drew near^ he fent his fervdnts to the hufband^ men^ that they mi'^ht receive the fruits of it. And the hufhandmen took his fcrva?its^ and beat 01 Cy and killed another ^ and ftojicd another. Again he fent other fervants more than the fir ft : and they did unto thcni likcwife. But la ft of all, he fent unto them hisfonyfayingy They will reverence my fan. But when the hufhandmen faw hisfon^ t)yry faid among/l themfhcs. This is the heir, ^^comc. 142 ^he Vineyard let out : Or^ ^^cotnCy let us kill him, and let us feize oH his inheritance. And they caught hini^ and cajl him out of the vineyardy and Jlew \ hintj^When the Lord therefore of the Vine- yard Cometh, what will he do unto thofe hupandmcn ? 'They fay imto hifn^ He wilt miferably dejlroy thofe wicked men, and will let out his vineyard unto other hufand^ . meny who fjall render him the fruits in their feafons. Jefusfaith unto them. Did ye never read in the fcriptureSy Theftone which the builders rejeBedy the fame is become the bead of the corner : This is the Lords do- ing, and it is marvellous in our eyes /— < Therefore I fay unto you. The kingdotn of Gcd fall be taken from you, and given . to a nation bringing forth the fruits there- of And whofoever fdall fall on this ft one y fall be broken y but on whorafocver it fall fall, it will grind him to powder » And when the chief priefts and pharifees had beard his parables y they perceived that he fpake of them. IN The State of the Jcvvifli Nation. 14-^ IN the paflagc preceding our parable, it is related, that the chief priefts and the elders came unto him, as he was teaching at the Temple, and demanded by what authority he acted ? and who gave him that authority ? To which queftioii he promifes to give an anlwer, if they would anfwer his queftion, Whether the haptijm of John ^ii^as front Heaven^ or of men ? But as they had not the honefty to give any dire6l anfwer, but repHed, tint they could not tell: Neither do I tell you, faith he, by what authority I do thefe things, I Ic knew that they dilllmbled their own opi- nion,.through a fear of the populace, who had a great reverente for John the Bapti/l-^ and that in their hearts they did not be- lieve Jolms miniftry to have any authority in it more than human j and therefore he draws a contralV between their character and difpofition, and that of the common pco[)le, in his following compa^ifon of the two fons, who were commanded by their father to go and work in his vineyard: I and 144 7^^ Vineyard let out: Or, and one faiJ, he would not; bitt afterward repented and went; — the other profefled much readinefs to do what he was com- ftianded, but when it came to the point, refufed. Our Savior then appeals to them, which of thefe two fliewed upon the whole the better temper, and was really obedi- ent ? They anfwered, The former. He then obferves to them, that this was a fair reprefentation of their difpofition, com- pared to that of the common people, in re- lpe6t to Johns doftrine. For many of the lafteri even fuch as were reputed the greateft finners, and moil indifferent or averfe to religion, the publicans and har- lots, were brought to repentance by him : whilft they, who were profefTed religion- ifts, and pretended to have the higheft re- verence for the divine precepts, and the infl:ru61ions of the prophets, yet in fa6l defpifed Johns miniftry, and paid no real obedience to the will of God. Then fol- lows the parable which is the fubjeft of our prefcnt confideration, of the vineyard, which the State of the Jevvifli Natlc;2. 145 which the owner had let out to luifband- mcn. But they, inllead of paying him the annual revenue which he expected and had a right to demand, feized the fervants he lent to receive it, and treated them with the utmofi: iniolence and cruelty, wound- ing fome and killing others. At laft, the proprietor having a Ion, determined to lend him ; upon a reafonable fuppofi- tion, that how ill ibever they had treated his fervants, they would furely fhew ioin^ rcfpeft to his only fon, or at leal^ not proceed to the like violence and outrage, as they had done before. But the event was the contrary : they no fooner faw him, than they confpired with an unre- lenting fpirit of avarice and tyranny, to deftroy him -, as thinking, that when they had difpatched him, they fliould keep all in their own pofleffion, and remain abfo- lutc mafters of the vineyard. So they feiz- ed him, caft him out of the vineyard, and murdered hini. Having related this pa- rable, our Savior aiked his audience, by Vol. IV. L way 146 Tii' Vineyard let out : Or, way of conclufion, what meafures they ^uppofcd the Lord of the vmeyard would take with thole hufbandmen ? The two other evangeliils reprefent hinifelf as giv- ing the anfwer: but our evangelift puts it into the mouth of fome of the people — ^hey Jay unto him^ He will miferably dcftroy thofe wicked men^ and let his vineyard to other hujhandmen^ which fiall render him the fruits in their feafons. Another part of the au- dience, according to St. Luke, when they heard the anfwer, and perceived the mean- ing of the parable, replied, God forbid. He then made his own application of it, by quoting and applying to himfelf the paiTage in the 11 8th Pfalm. Did ye never read^ faitli he, in the Scriptures^ The Jtone which the builders rejeBed^ the fame is become the head of the corner : This is the Lords do- ing, and it is marvellous in our eyes. And lie adds, Whofoever Jhall fall on this f one fjall be broken ; and on whomfoever it JJjall fall, it will grind him to powder. Our evan- gelift inferts this verfe aho, which is omit- 8 ted the State of the Jewilh Nation. 147 ted by the other. Therefore I fay unto ycu, the kingdom of God jh all be taken from ycu, and given to a nation bringing forth the fruits thereof. All three aflert, that tiic chief priefts and pharifees, or as St. Mark and St. Luke have it, the chief pricfts, fcribes and elders, perceived the defign of the parable, that it was fpoken againft them^ and therefore ibught means to ap- prehend and delhoy him. — It appears then, that it was fpoke to many of the principal perfuns of the Jewilh nation, amidft a great concourfe of people, in the city and at the temple of Jerufalem^ after he had made his public entry, and but a. few days before he was apprehended and put to death. It was at the fame place and to the like audience, that he conclud- ed his declamation againft the fcribes and pharifees, related by our cvangclill in the 23d chapter, with thdc v/ords : Ye fcr- pents^ ye generation of vipers y how can ye efcape the damnatioji of hell? Wherefore bi- blldj I fend unto you prophets^ and wife men, L 2 and 1 43 T:he Vineyard let out : Or, a-fidfcribes s and fome of them ye Jhall kil) and crucify, and jcme of them pall ye fcourge in your jynagogues, andperfccute them from city to citv : tbat upon you may come all the righteous blcod fied upon the earth, from the blood of righteous Abel uuio the blood of Zacharias fon of Barachias, nsjhcm ye flew between the ■ temple and the altar. Verily I fay unto you, ' All thefe things fhall come upon this genera- fion, — O Jcrifalem, Jenfalem, thou that kiileft the prophets, and flonefi them which are fent unto thee — -how often would 1 ha^-oe ga- thered, thy children together, even as a hen ga- thereth her chickens under her wings, and ye would ?2ot / Behold, your hoife is left unto you deflate. For 1 fay unto you, Tc fmll not fee me henceforth, till ye flmll fay, Bleffed is he that Cometh in the name of the Lord. — It ap- pears from this paflage, tliat our Savior not only prefigured the terrible cata- ftrophe of the city of Jenfalem and the JewifJj nation, by parables, but predicted the fame events in terms alfo of the plain- eft the State cfthe Jewifli Av//;Vv. : ^ . cfl: import-, and the mod dircft and fokmn denunciation; and ihis not to his difciplcs only, or a private and feleft audiciK^e, but in the moll pubhc phicc, and to as great a number of pcrfons of all ranks, as we can well funj)ofe to be aifembled together. And it is to be obferved, that tins was his lafl: or farewell difcourfe to the Jt'iviJIj people. For tho* he held conveifation with his difci])les after this, in which he gave them many important inftruftlons and afteclionate encouragements, as \wq find related by the evangelift John ; yet this w^as the lafl of his public inftru6tions, as is implied in thcfe words, Tc Jhall not fee me henceforth, till ye Jl:all jay, Bleffcd is he that Cometh in the name cf the Lord. He had frequently vindicated himfelf againft the objections of liis enemies, the fcribcs, pharifecs, and chief men of the nation, and rcprefented the perverfenefs of their temper, and malignity of their op- pcfition to him, in terms of geniicnefs L 3 and 1 50 The Vmeyard kt out : Or, and refpcfl:, by clear arguments, and moft inftrudive, pertinent, and pathetic pa- rables, but without effea. When there- fore they had refilled all the methods of milder cenfurc and reproof, and when the time of his miniftry was near accomplifhr ^d, he lays afide his accuftomed lenity and rcferve— declaims openly againft their in- corrigible wickcdnefs with a juft indigna- tion and feverity of language — and con- dudes with denouncing the approaching ruin of the (late, and defolation of the city. But he faw fit previoufly to predift thcfc tragical events in his ufual figurative manner, by three remarkable parables fpoke in public, to a multitude of people; one of which vve have confidered in a pre- ceding difcourfe ; another is this of the text ; and the third is of the king who made a marriage for his fon, w^iich is recoidcd immediately after in the next chapter. — As many of his mofl povv'crful enemies, and perfons of chief rank and di* ftindion were prefent^ and as the evange- lift the State of the Jcwidi Ndtlon, 151 lift informs us, that they underftood this parable to be levelled againfr the/n ; fo we may naturally fuppofe, that as in the for- mer parable, he intended tlie barren fig- tree for a characleriliic emblem of the na- tion in general; fo in this latter, by the huibandmcn to whom the vineyard was let, he meant to characicrizc the principal or governing part of the nation. The large ufe which the Pfalmift and the prophet liaiah make of the figure of a vineyard, in derciiblng the ftatc and cliaracler of the nation, renders it almoft impoffible, tha: Qur Savior's audience Ihould either be ignorant of or miftake his meaning. And it IS [)iobable, that one circumftance, which offended the great men, and exaf- perated their malice againif him, was his fpeaking fo plainly, reprefenting their ma- lignity by figures fo lively and intelligible, and confequently expofing them to th^ low -ft of the people. For that the Lord's vineyard was the nation of IJracly is ex- prehly dci'incd by the aforcfaid prophet, I 4 an4 152 "The Vineyard let out : Of% and was a figure as well underftood by the Jc'WSy as any common metaphor or pro- verb. Confequently they would natural- ly underftand by the hufbandmen to whom the vineyard was let, the ruling perfons who had the dIre6lion, charge and govern- ment of the nation ; and by their vvith- hokiing from the proprietor the revenue or profits which were due to him, would be underftood the abufe of their power and hitluence, or their application of it to their own unjuft, felnlh, and ambitious purpofes, inftead of the ends which di- vine providence intended. The fervants then, which the proprietor fent at differ- ent times to receive the revenue, were the prophets, who endeavored to biing the chief men to a fenfe of their duty, and to promote a reformation; and who had moft of them been abufed and perfecuted, and fomc of them put to death, by thofe that were then in power, for tlieir pre- fuming to aJmonifli them. Hence it would follow, that by the only Sou, whom the the State of the Jcwifli Nation. i^^ the proprietor determined at lafl: to fend, our Savior would be underftood to cha- raderize himfelf. And then the mcaninn- of the reft of the parable would as plainly appear, that as the rulers in former times had perfecuted and deftroyed the prophets, fo they that were then in power would pro- ceed in like manner to feize and deftroy him : and that the juft confequence of this wicked procedure would be, their own ruin and deftru6i:ion, by the will and ap- pointment of divine providence. Thus our Savior lets his enemies under- ftand, that he perfedly knew their difpo- fition towards him, and intentions againft him ; and that he foreknew that they would execute their purpole, aiid, in imi- tation of the worft rulers in former times in their conduct to the prophets, perfecutc him, the Son of God, even to deatii. — Jt may then fccni unaccountable at firft view, that this reprcfentation, conceived in io remarkable figures, and exprcffivc of fuch 154 ^^^ Vineyard let out : Or^ fuch a prophetic warning, fliould have the effect which our evangehft intimates, and inftead of damping their animofity, or re- ftraining them in any meafure from exe- cuting the murder they were meditating, fliould ferve on the contrary to heighten their malice, and haften their defign. But it has been found by too frequent experi- ence, that in certain cafes, when mens pafTions are raifed, and mahce is conceiv- ed, when they are arrived at a certain degree of wickednefs, or of inveteracy in any evil defign, then nothing is fo provok- ing to them as the truth ; and the more it ought in juftice to convince, the more it will in fa£l inflame ; and the more they feel themfelves overcome by reafon, the more they will ftrive to conquer in their turn by force. Admonitions againfl: the purpofe they have conceived and refolved on in their hearts, ferve to render them more determined and obdinate in it : and thofe reprefcntations and arguments which vvould have the beft effcd on men of a candid the State of the Jevvifli Nation. 155 candid and ingenuous temper, will ope- rate very differently on pcrfons of a con- trary difpofition, when oppofcd to their favorite pallions or vicv/s. To defcribe to a bad man his own wicked character of- ten ferves only to excite his refentment and hatred — to intimate to him that you know his evil defign, often tends to con- firm him in it — to foretell his committing fome great act of wickednefs, to quicken him in the execution of it — and to wain him of its terminating in his own defti uc- tion, to harden his mind and defl:roy his apprehenfion of danger; becaufe his heart rifes in oppofition to the remonflrance, and glories in the contempt of it. Thus he flatters himfelf with gaining a viclory over the perfon he is plcafcd to confuier as an enemy. If the gentle and affcclionate counfcl of known friends fometimes pro- vinces an effect contrary to the intention of the advifers; how much more fuch re- nionftrances, tho* ever fo juff, as come from a party whom the other is dilpofed to 156 ^he Vineyard let out : Or, to look upon as adverfe and hoftile ? efpe- cially when the fpu'it of animofity and hatred is rifen on that fide even to the greateft height. For that the pharifees and Je",mjh rulers had conceived an inveterate and perfonal hatred to our Savior, fcems very evident from the w^hole courfe of the gofpel-hiilory. They looked upon their own reputation, powxr, and influence, as attacked and in danger, by the freedom and authority with which he inftru6ted t;:c people, and expof^d the fuperftition they taught, and the immoralities they prafliifed: and therefore tbcy not only hated him, but refolved to dcftroy him, as deeming it neceflary to their own inte- reil. We need not Vv^onder then, that his vcnrefenting to them this their refolution, and foretelling that they would accomplifii it, did not ferve to abate their animofity, or caufc them to defer their purpofe, but rather the contrary. For, as his foretell- ing to his own difciple Peter, that he v.ould that evening deny him tluee times, did the State of the Jewilh Nadcji. 1^7 did not operate in preventing that difcijjlc from being guilty cf the facV; as iho warning he f^ave Juda^ (.f his intended treachery, faying, 'T/je Son of man is going to be betrayed^ but woe to that man by whom he is betrayed 'y and expreisly. telling him that he ivas the man, did not deter him from the.^iiiany he meditated: and, as the pro- phet iLlifha's forewarning Ilazael of the cruelties he would cxercifc upon the Ifrael- itcs, did not reftrain him from committing fuch barbarities, (tho' he replied at the time. Is thy fcrvant a dog that he fiould do fuch things?) — So, tliefe ir^ftances, added to common experience of human folly and obltinacy, may fcrve to explain how it came to pafs, that our Savior's prophe- tic inftruftions and admonitions, both by parables, and in more plain and dirc6l language, produced fo unhappy an efrcclil upon the minds of fuch men as the yeiv^ ijh priefts and rulers, fo pofleired by pre- judices, and actuated by the paffions of pride, envy and malice. — It was not then with 1 58 The Vineyard lei oitf, &c. with any hope or defign of converting this part of his audience, that he thought fit to deliver this parable, but for the fake of others, and efpecially his own difciples — - to fortify their minds againft the influence and authority of perfons fo confiderable and powerful — and that afterward, when the events were come to pafs, they might be the more encouraged and confirmed in their faith, by calling to mind the predic- tion he had delivered in fo memorable figures, and comparing it with thofe events. He fpoke it alfo, we need not doubt, that it might be recorded for the conviction and inftruclion of all in future ages, who would give attention to it. t) i s- 3f ^^^a*;?;* 'fi-tt'e. j"t w M ■¥ ■»( ^^^^^^^^^^^^!k^::k^^ DISCOURSE vir. The Proprietor of the Vineyard cha- radlerized: Or, the Oeconomy of Divine Providence. 9t^!L^^^^^^^^^^^^^^^^^^^^ [ i6r ] Matthew xxi. 33. Hear another parable : There ivas a certain hotifl^older which planted a vine)^ardy and hedged it round about ^ and digged a wine-- prefs in it, and built a tower, and let it out to hujhandmen^ and went ijito a fur country, &;c. HA VING in the preceding difconrfe explained the parable, and obferv- ed the time, the occafion, the audience, the defign and efFeft of it ; we (hall confi- der more at large the principal figures it contains, the temper and charader of the JewiJJ) rulers which it defcribes, and the deftruftion of their ftate and nation which it foretells. Vol. IV. M Both 1 6 2 Proprietor of the Vineyard chara^erized : Both in this parable and that of the barren fig-tree, the lupreme Lord of the world is rcprefented, in his relation to the Jcwijh people, under the image or cha- rader of the proprietor of a vineyard. V/e fhall admire our Savior's ufe of fuch ima- ges, if we underftand how requifite and proper they are to convey the cleareft ap- prehenfions of divine providence that hu- man capacity is fitted to receive. V/hat- ever' qualities or operations may belong to fuperior beings, efpecially the fupreme, to which human properties and tranfaclions bear no refemblance, we mufc of necefllty be abfokitely ignorant of; nor can the knowledge of them be conveyed to us, by means of any inftrufl-ion v/hatfoever. All true ideas muft be derived from fimilitude, and formed by comparifon. It was our Savior's conftant method, therefore, in teaching his difciples, and forming their apprehenfions of divine things, to appeal to their experience and knowledge of hu- man affairs. He reduces things great and myfterious- Or, the Oeconomy of Divine Providence. 1 6 3 myfterious to the level of their capacity, by comparing them to things mean and familiar, and transferring their ideas of t!ie latter to the former, as far as the fnnilitude was proper to carry them. Thus, when he intimates to them the infinite extent of the univerfe, and the variety of regions and worlds in it^ lie makes ufe of the mod familiar and intelligible figure — /;/ my Fathers hcufe^ faith he, are many tnanficns : I go io prepare a place J or \ou. And in reprefcnting to them the future flate, and his own glory and dominion, judgment and agency in it, he borrows images from the ftate and pro- cefs of things in this world : and hereby not only purfues the only method by which myfterious and unknown fubjcch can be revealed, and real knowledge com- municated to mankind, hut prevents that amazement, that difturbance of imagina- tion, that enthufiaftic tranfport or horror, with which the minds of men are apt to be affected, in contemplating objccls of fo M 2 much 1 64 Proprietor of the Vineyard charaBerized: much grandeur and obfcurity. It plainly appears to be his defign, that his dilciples (liould underttand what they believe — that their taith fhould be in proportion to their knowledge — that their religious af- fc6lions (hould be governed by their rea- fon ', and their expe6lations of the divine judgment and procedure be regulated by their apprehenfions of what is moft natu- ral, wife, juft and becoming in the con- duct of men. — Thus much we may ob- ferve in general, from the flrufture of his parables, and the familiar images he makes life of, in explaining the government of God, and the procefs of things in a future ftate, as well as the meafures of his provi- dence in this. Hence, in our parable, in order to give his difciples proper ideas of the difpofition and procedure of the provi- dence of Gcd towards the JewiJJj nation, he explains the fubjeft with his ufual na- tural fimplicity, by the condu6t of a man, who was poffeflcd of a vineyard, in regard to his unjufl and treacherous tenants, who not Ory the Oeconovjy ofDroine Providence, 1 6 5 not only icfiifed to pay him his juft reve- nue, but abufed and dellroyed his fervants, and at lad his only fon, whom hcient to receive it. In this cale it v\as a iiatuial conclufion, that the proprietor would uic his power in bringing luch offenders to juftice, diCpolFsrlhng them of the vineyard, and puniihing them with deatli. From this llippoled example of human proce- dure, they would be naturally and cafily led to form fuch ideas of the divine Being and his providence, as thefe following, "ciz, '' That God is the abfolute proprietor '' of the world — that all nations are *' planted in it by his providence — that ** they to whom he hath committed the *' care and government of nations, hold " their territory and dominion by tenure '' from him — that if they abufe the '* power, and pervert the people entrufted *' to them, to the purpofes of their own *' avarice and tyranny, inflcad of thofc '' ends which arc agreeable to the divine '* wifdom, jufticc antl benignity; they M 3 violate 1 6 6 Frcpricior of the Vhieyard charaBerized : " violate tlieir obligations to the fupreme *' Loid of the world, betray the truft he ** hath repofed in them, and refufe to " make him the returns which are indif- " pcnfably due to him — that by perfecut- '' ing and deflroying the prophets or re- '' formers, whom he raifeth up amongft " them from time to time, in order to re- *' claim to a fenfe of their duty, they " highly aggravate, as v/ell as perfift in, " their perfidy and injuftice — confequent- «' ly, that the Jewi/Ij rulers, by proceed- *' ing ftill further, and confpiring to put " to death the greateft prophet and re- *' former that ever was feat to them, even *' the only Son of God, forfeited all clc- *^ mency, and exhaufted the divine pa- '' ticnce and long-fufferance, and God " Vv'ould aiTurcdly bring upon them a *' fpeedy and liorrible deftru6lion. For *' in this cafe, the divine conduct would '' be fimilar to that of a man acting ac- *' cording to his own power and proper- '' ty, and tiie common fenfe and juftice '' of Or, the Oeconomy of Divine Fro'videncc. \ 67 *' of mankind." It does by no means fol- low from our Lord's iifmg fiich compari- fons, that vvc are able to infer with cer- tainty, in any inflancc, what the divine conduct will be, from our ideas of wifdom or juilice; or that we have any adequate llandard by which to eilimate it. This would be going beyond his meaning, and the reafon and defign of the fimilitude : but that the bell and only method we have of judging of the divine procedure, is by comparing it to the moft natural and ra- tional conduct of men. There arc un- doubtedly infinite parts and numberlefs occaflons in the divine government, to which human affairs have no degree of fimilitude: and in all cafes the refcm- blance mult be very partial and imperfect; and therefore our apprehei^.fion and judg- ment muft be in proj)ortion defeclive. If in human affairs v^t arc often at a lofs to determine what is wifeft and fitteft to be done, efpecially in the larger fpheres and more complicated cafes of civil prudence M4 .-''id 1 6 8 Proprietor of the Vifteyard charaBerized ; and government, how much more in the affairs of divhie adminiftration, which have immenfe and endlefs connedions? when the very llandard by which we muft meafure is infinitely fhort of the fubjeft, and our ability of applying it very imper- fect ? Yet we have no other way of acquir- ing any knowledge of divine aftions, but by referring them to it, and imagining fomething fimilar in human councils and conduct. — This method of thinking and judging will be the beft prefervative from all hurtful errors and fuperftitious delu- fions in religion, and prevent us from ever attributing to the Deity fuch qualities and actions, as would be thought unnatural in men, or unworthy of the beft human characler to imitate. For inftance ; Chrif- tians would never have imagined the Dei- ty to elecl fome perfons to everlalling life, and reprobate others to eternal deftruc- tion, without any refpedt to their works or moral character — or to preferve con- demned finners in another world, in order to Or, the 0 economy of Dhinc Pr evidence. 1 69 to infli£l upon them never-ending tor- ments 5 if they had but confidered how unnatural, tyrannical, and detcftable any refemblance of fuch condud would appear amongft men, in a prince towards his fub- je6Vs, or a father towards his children. Whatever method of a(?ting would be uni- verfally difapproved or condemned, when pradifed by men, in things fuhject to their infpedion and management, it mull be direft impiety to impute the like to the fupreme Being, if we are defirous of forming a reafonable opinion or probable expeclarion, what will be the meafures of divine government in any fuppofed in- flance, either in this world or another, we mufi: firfl: conceive an idea of fome- thing fimilar in human alTairs, and then confider what kind of procedure, reafon, juftice, humanity, conimon-fcnfe, or na- tural affcdion, didate to mankind. This is the only clue by which we can guide ourfelves, when v/e are fearching into the ways of infinite wiflom. This is the me- thod 1 7 o Proprietor of the f Ineynrd chara^lerized : ihod in which our Savior inftruCted his difciples, and conlequently which he di- rects us to purfue. Thus in that inquiry which is of the greateft moment to us, how the Deity will difpofe of mankind in a future ftate 3 or what will be the rule, method andprocefs of divine judgment: — in order to a fatisfaclory and clear invefti- gation of fo myilerious a fubjeft, he pre- lents to us various fimilitudes taken from the common affairs of men. Good men are compared to ufeful grain; bad men to noxious weeds. How then does the huf- bandman proceed in the time of harveft, in difpofmg of one and the other ? — Or they rcfemble fcrvants, who in the time of tlieir mailer's abfence had their feveral of- fices appointed to them : but fome of them proved unfaithful, negligent and abufive. What will the lord of thefe fervants do when he comes to reckon with them ? — In like manner our Savior gives his dif- ciples prophetic inll:n;6lion concerning the condud of divine providence towards the Jewijh Or, the Oeconomy of Divine Providence, i y i JewiJJj nation in this world. That nation refembled a fruit-tree which had been bar- ren for fume years : and the rulers of it were like hufbandmen who occupied a vineyard, but inftead of rendering to the owner the revenue due from it, abufed and murdered thofe whom he fcnt to receive it. What meafures then was it natural and reafonable to fuppofe the proprietor would purhic ? — In this manner are we taught to form our notions of the divine adminiltration both in this world and an- odier. And whatever philofophers or di- vines may pretend, or wliatever ditferent methods of fpeculation they may purfue, this is the only way by which we can at- tain to any real knowledge. Another principal figure is tliat by wliich our Savior reprefents himfelf in the image or character of the Son of the proprietor of the vineyard. — Our concep- tions of tlic relation which mankind and other intelligent beings bear to the fu- prcmc 172 Proprietor of the Vineyard char aBeri zed : preme Being, are all naturally and necef- i'cU'ily formed according to our ideas of human relations. Thus we conceive and fpeak of him as our owner, mafter, go- vernor and father — terms evidently bor- rowed from human properties and rela- tions. Hence the prophets, in addreffing the nation of Ifrael^ reprefent their obliga- tions to the fupreme Being, and the care of his providence over them, by every hu- man character which had any propriety or likenefs in it. He was their fhepherd, guide, teacher, governor, redeemer, pur- chafer, hufband, father; and they were fed, guided, taught, governed, redeemed, bought, efpoufed, begotten by him. The prophet Hofea gives to that nation the title of the Son of God — Wbe?i Ifraelwas a child thn I loved hi??}, 1 called my faj out of Egypt, Chap. xi. 2. And the prophet Je- remiah— Is not Epbraim my dear fon ? chap. XX xi. 20. With much more propriety docs our Savior characterize himfelf by this title, correlponding to the figure by which Or J the Occuiiomy of Divine Providence. 1 7 3 which he had reprcfcnted the Almighty, For in like kv\k as the proplieis of old were xhtfcrvinits of the owner of the vine- yard, he himlelf was \\\Q,Jbn, This teaches us wliat dirtinft and peculiar ideas we fliould annex to this peculiar title, viz. fuch as imply eminence and fuperiority, iji comparifon of the preceding piophets, or a greater importance and favor in the eye of the fupreme Heing. It may indeed be properly given, as it actually is in fcrip- ture, to any rational creature, in propor- tion to his rank in the creation, his moral excellence, and filial obedience to God. Hence, not only Angch^ but good Men alfo, are denominated the So?is of God. But our Savior aiTumes this title, and hath it afcribed to him by his ylpo/Jles, by way of eminence above all other good nun, or prophets, that ever appeared in the world. They are denominated, upon a compari- fon. Servants only, and he alone is tlie S^rt, the one only begotten Son of G:>d: becaufc nu other Prophet ever did appear in the woiM 174 Proprietor of the Vineyard char a6lerized: world with a chara(5ler, importance and coinmlfTion equal to his. Thus the author to the Hebrews clearly ftates the compa- rifon between Mofes and Chrijl. The for- mer was but as a fcrvant in another mans houfc, the latter as a fen in his own houfe^ chap. iii. The fame author argues his fu- periority to the angels alfo, who are Itiled m icn^X-WXt the Sons of God^ from his hav- ing this title afcribed to him in a peculiar manner. For to which of the ajigels faid he at any time^ ^hou art my Son^ this day have I begotten thee? — from his dominion over the world to come, and from the prophe- tic addrefs to him, 'T'hy throne^ O God, is for ever and ever. — The ftile of commiffion to the prophet Ezekiel v/e find always was. Son of man, prophecy or fay to the houfe oj Ifracl — and fuch was our Lord's humility, that he ufes the fame term, when fpeaking direftly of himfclf — The Son of Man is be-^ trayed — The Son of Man goeth as it is writ- ten of him — Te JJmll defire to fee one of the days oj the Son oj Man, And when he was aiking Or, the 0 economy of Divine Pr evidence, 1 7 - alking his dilbiplcs wiiat notion men had of him — JVkom do men fay, that I the Son of Man am? — they anlwercd, Some fay th^t thou art John the Bapti/i — feme, Elias, or Jeremias, cr one cf the prophets. It follows, But Tohomfay ye that I am ? Petn- an f jeer- ed, Thou art Chrijl, the Son of the Ircing God> Then he charged them that they Jl:vuld tell no man that he was Jefus the Chri/l. For tho' he permitted his apoftles amongft themfelves to attribute that title to him, -yet he would not fuffer them at that time to declare it to others ; nor does it appear that he ever afilimed it himfcif dircftly, openly and before his enemies, till the timiC of his trial, when he was folcmnly adjured by the high pricft to declare, whc- tlier he was the Chrift the Son of (i^,od, or not: and then he avowed it before the court; upon which they immediately pro- ceeded to his condemnation, fnying, JFhat need ice any further ivitnefs f he himfcif haib fpokcn blafphemy. For they had a law which made it blafphcmy, and a capital crime, 1 76 Proprietor of the Vi?jeyardchara6ierized : crime, to afTume the character falfely : and therefore the main point which they endeavored to prove, w^as, that he had ex- prefly afTumed it. But it feems from the hiftory, that they could find no witnefTes fufficient to prove it, and confequently could not have convicted him, if he had not made the confeffion. The referve he kept till that time, tho' often urged to de- clare himfelf, might be fhev^rn from feve- ral paflages. Yet he made his pretenfions to the chara6ter fufficiently known, by ap- pealing to his miraculous works to deter- mine that queftion — by continually ftiling God bis Father — and by defcribing himfelf in parables, particularly this under our prefcnt confideration, the meaning of which was underftood by his enemies, as the Evangelifts obferve. The titles of the Chrifi^ i. e. the Anointed of God, and the Son ofGody were confideredby the fews as equivalent : and the ideas which they an- nexed to thefe terms, were only thofe of dignity and importance of charafter and office. Ory the 0 economy of Divine V residence, i yy office. And it is no Icfs abfurd to apply the title of the Son cj God to a mctaphyfical fenfe, and to draw any inference from it concerning his ipiritual eiTence, or his de- rivation from the fupreme Being, than it would be to infer any thing concerning the eflcnce of God, from his being com- pared in this parable to a certain hoiifc- holder who planted a vineyard. It is un- doubted, that the Jeics in our Savior's time were in high expectations of a great perfon who was to appear amongfl: them, Superior to all their former proi)hets and princes, and who w^as therefore diilin- guiflied from them by the foregoing titles. When our Lord therefore ihewcd himfelf publicly, ap.d wrought miracles, two que- ftions naturally arofe amongft them, viz, one, Whether he pretended to be tliat per- fon— and the other. Whether he was fo in reality. Hence wc find them demanding of him, John X. 24. Iloiv long ivilt thou hold us in Jufpencc? If thou be the Chrijl, tell us plainly. — When the court of prielts and Vol. IV. N rulers, 1 7 8 Proprietor oj the Vineyard characterized : rulers, therefore, had got legal evidence of his pretenfions, by his own anfwer to the high-prieft, when he adjured him to con- fefs, they reduced themfelves to a kind of necefTity, either of acknowledging him for the real perfon, or putting the law in exe- cution againft him as an impoftor. But before this, they held many confultations about him 5 and after feeming to examine into the truth of his character, came to a refolution to rejefl: him. As they had from the firft conceived a ftrong prejudice againft him, on account of his parentage, birth, and education, which was increafed by the offenfivenefs of his doftrine, and efpecially his arraigning their fuperftition and im- morality ; and as they had all along op- pofcd his progrefs, and ftudied to render him odious or contemptible in the eyes of the nation ; fo it was only proceeding fur- ther in confiftency with their former con- duel, to take away his life. If they had then acknowledged him for the Meffiah, or even hefitated in their judgment con- cerning Or^ the 0 economy oj Divine Providence. 1 7 9 cerning him, tliey would have utterly ruined their own character and influence among the common people. If tlicy had owned him for the MefTiah, they muft, according to their own notions, have refigncd their own power and authority to him, put the government into his hands, and inftead of trying and judging him, have lubmitted to be tried and judged by him, as heir to the throne, and poflclTor of the kingdom by right of inheritance. By putting him to death then, they meant to deftroy his pretenfions, to put an end to their own fears and jealoufies, and to pre- ferve their dignity and authority. He not only under ftood perfedly this temper and fituation which they were in, and the di- lemma to which they had brouglit them- felves, but defcribes it to them in this parable : When the hujhandmcn of the vine- yard, faith he, faw the fon^ they faid among thcmfhcs. Come, let us kill him^ and the in^ hcritance P:all be ours, N 2 This 1 80 Proprietor of the Vineyard char adlert:^. This would lead us to another figure in the parable, that of the hulbandmen of the vineyard, by which the Jewijh rulers are characterized. But this will be the fubjecl: of the following difcourfe. DIS wWwWWwwwwWwwwWwW''^TKi^^^^^^^^ Ww w*# W^ DISCOURSE VIII. The Huftandmen of the Vineyard : Or, the yewi/h Rulers charader- ized. •#«##«#####««*##*#««##»*»#»*»«»** N 3 [ '83 ] Matthew xxi. 33. Hear another parable, T^here was a certain hoH(l:ohier which plafiteJ a "vineyard^ and IjcJged it round about y and digged a wine^ prefs in ity and built a tower y and let it cut to hujlandmeny and went into a far ccun^ tryy &c. THE end of government is the pii- nilliment of evil doers, and the proteflion of them that do well. Hence a prefumption arifes, that they, who are condemned by the eftablifhed courts of ju- dicature, in any country, arc ciiminals, dcferving of the punilhmcnt to which they are adjudged. Yet it is certain, that the power lodged in the hands of a few, for N 4 the 184 ^he Hujhandmen tf the Vineyard: Or^ the proteftion of many, and the general weltare of the community, is not only liable to be, but often has been, perverted to oppofice ends 3 and that the moft atro- cious ads of oppreffion and cruehy have been committed, under pretence of admini- ftring juftice, and llipporting government. It hath been fometimes known, that men of the moft virtuous characters, and beft fub- jefts of the ftate, have been looked upon with the moft evil eye,- by the ruling powers, and marked out for deftruftion. It is obferved by a Roman hiftorian, that in certain times of that government, it was dangerous to have an eminent character for probity and virtue : and it is an obfer- vation of Solomon, I faw under the fun the place of judgment^ that wickednefs was there, and the place of right eoifnefiy that iiiiquity ivas there. Wherever wickednefs hath thus gained poUefllon of high places, and cor- ruption prevailed through the feveral orders of the ftatc, there men of public fpirit, pa- triots, reformers, preachers of righteouf- nefs. the Jevvifli Rulers charcBenzed. 185 ncfs, advocates for truth, enemies to lu- perftition and tyranny, and friends to mankind, have been deemed moft obnox- ious to the ftatc, and incurred tlic indig- nation of thofc in power, vvhofe inteieft and authority have depended, not upon the knowledge and virtue, but tlie igno- rance and corruption of the people, and their fervile fubmifTion to arbitrary govern- ment. The conftant method, in which governors have proceeded, in fuch calls, againft thofc v/ho attempted a reforma- tion, has been, — firft to attack their cha- rafters by all the arts of calumny and de- famation, and to excite a public odium againft them — then to take away their lives by fome form or pretence of law or juftice. By purfuing this method artfully and gradually, there is fcarce any govern- ment of lb little weight and inHucnce, as not to bring over the majority of the people to approve even its word trcalmept of the beft men. 2 From i86 The Hujbandmen of the Vineyard: Or, From thefe general reflexions we fliall pafs on to confider the ftate of things in the JewiJJj nation ; as we may find them amply verified in the condu6t of the Jew- ijh rulers, both to our Savior and the pre- ceding prophets. He himfelf defcribes this their chara6ter and conduft, by the ex- prefTive figure in the parable, of the huf- landmen of the vineyard^ who perfecuted and murdered the fervants^ and laft of all the fon of the proprietor. Whilst the nation preferved the form of government which Mofes had eflablifli- ed, and even during the two or three firft reigns of their kings, men of virtue and public fpirit, zealous for the Jewijlo law and religion, and avowed enemies to ido- latry, were in general refpeded and pro- moted. Moft of their judges, and their prophets Samuel and Nathan, appear to have owed their advancement chiefly to their eminent character of wifdom and virtue: not to mention their kings alfo, David the Jcvvifli Rulers charaBerizcd, 187 David and Solomon, w ho wcic thcmfclves reformers of the nation, cftabHflicrs of juftice, promoters of true religion, and preachers of righteoufneis. But no fooner was the nation divided into two kingdoms, than the temper, policy, and meafures of the court of liiacl became totally changed, and along with it the general (iifpofition and manners of the people. They bc<^^n to imitate both the religion and polity of the neighboring nations: the mod cor- rupt innovations were not only connived at, but encouraged, and both priefts and prophets were created, or hired, on pur- pofe to abett and fupport them. In con- fequence of this fatal change, men of vir- tue and piety were diminiflied in number, and flill more in weight and influence. Even the moft eminent qualifications ami aftonifhing miracles of the prophet Elijah were not fufficient to protect him from the rage of a fuperfHtious and tyrannical court. The queen Jczabcl openly vowed his deftrudion : and Ahab the V\x\^, tho' i88 The Hupandmcn of the Vineyard: Or^ not perhaps equally enraged and violentj yet confidered him as no better than a public enemy. He was forced to fly into the vvildernefs for fafety; where we find him pathetically lamenting the deplorable flate of the nation, and the little fuccefs of his own endeavors to reform it, and wifliing for death as a deliverance from his mifery. Corruption had made fuch large inroads, that there remained at that time but feven thoufand fouls in that kingdom, who had not bowed the knee to Baal. And from that time all the denunciations uttered by the prophets of the approaching ruin and cap- tivity, feem to have had but little effeft. Both the court and people liftened to the tales of diffembling flatterers, who pre- tended to be prophets, and who uttered fmooth things, and foretold national fafe- ty and profperity. The kingdom of Judah prefcrved its government and religion for fome time longer: but afterward, the like corruptions were introduced into that ftate: tlicn the prophets and reformers that the Jewifli Rulers cbaradterized, 189 that arofc in it were expofcd to the like injurious treatment, and their endeavors to fave the ftatc from ruin were equally inetiedtual, notwithflanding the recent ex- am})le of the dcftrudion of the other kingdom. In both, the Jalfe prophets lived in high credit and affluence, while the truey whofe fpeeches and tranfaclions are recorded, w^re hated by the people, and perfecuted by the government. Jere- miah fufFered many indignities and barba- rities upon account of the ungrateful truths which he had the courage to pro- claim. And the laft prophet, who fell a facrifice to the tyranny of the ruling powers, is particularly mentioned by our Savior, Zacharias the Jin of Barachlas, whom ye JIciv, faith he, fpeaking to the rulers of his own time, — /. e, men of your quality and character, flew between the temple and the altar ^ whither he had pro- bably fled for refuge, hoping in vain, that the facrednefs of the place would protect him from their fury and barbarity. After 190 The Hufoandmm of the Vineyard: Or, After their return from captivity, the temper of the people was happily changed — the fpirit of idolatry and corruption was fubdued — and by the endeavors of Ezra, Nehemiah, and other excellent re- formers, the Jewifi law and religion re- gained in fome meafure their ancient and deferved weight and influence. Upon this foundation, the fafety and welfare of the ftate was eftabliflied, and preferved for a confidsrable time. Before the captivity, the law had been neglected and forgot -, as we learn from the inftance of Hilcaiah, who found a copy of it, as it were acci- dentally, in the temple, and produced it before the court and the people^ who heard it read with great attention and fur- prize, having all of them lofl in a great meafure the remembrance of it. But af- ter the captivity, fynagogues were erected, copies of the law were preferved in them, and read every Sabbath-day; by which means not only the knowledge of it was preferved, but an habitual veneration of it eftablifhed the Jewifli Rulers charadlerizcd. 1 9 1 cftabliflicd amongft the people. Yet cor- ruption and fiipcrftition again invaded them, and made a vaft progrefs, tho' of a different form and fpecles : they were not imported from other nations, but of a home-growth : yet having once gained root and vigor, they were fpecdily propa- gated, and in time eftabhflied fo effectual- ly, that all the endeavors of our Savior and his apollles were not fufficient to era- dicate them. The attention and zeal of the people were diverted from the more important and ufcful branches of the law, and entirely fixed upon thofe particular injunctions of ir, which were merely cir- cumftantial and ceremonial, and confe- quently of little moment : and a new ly- ftem of precepts and injunctions were ere6ted upon the foundation of the law and the prophets, (as was pretended) by which they were explained, enlargcci, and applied. Thofe were ftiled the traditiom of the eJderSy and were inculcated and obferv- ed as of equal authority and obligation with 192 The Husbandmeji of the Vineyard : Or, with any part of the law of Mofes. Hence, obferving with a particular ftri6lnefs the Sabbath paying tithes making obla- tions— fulfilling vows — repeating prayers and parts of the law — -going up to wor- fliip at Jerufakfft — keeping fafts and fefti- vals — wafhing hands and cups — abftain- ing from certahi meats — and the like, were ^ confidered as the principal parts of the re- ligion of a Jew. And in order to the more careful ftudy and fupport of fuch obfervances, there arofe a particular feci, which became very numerous and power- ful, called the Pharifees -, who by thefe ob- fervances gained the higheft reputation for fanclity throughout the nation ^ of which feci were moil of the rulers and chief pricfrs. By thefe means they became in- deed lefs infecled with the idolatries and vices of the neighboring nations than ever their anceftors had been ; and upon this pretence were ready to boaft of themfelves as more pious and religious, faying, If we bad been in the days of our fat hers y we would not the Jewifh Rulers chara^crized, ic^x ?ict have been partakers with them in the blood of the prophets : but they had vices of their own, as bad, or worfe than thofe of other nations, or of their own forefathers Pride, hypocrify, fuperftltion, felfifhnefs, inhumanity, a prefumption upon the fpe- cial favor of God to ihemfeh'es, and a lia- tred of the reft: of mankind, were the cha- racleriftic quahties of that generation : and thefe vices were the more incurable, as they had contrived to make thim feem confiltent with a profound reverence of, and zealous attachment to the law of Mofes. This law might have been urged with its whole ftrength againfl: the idola- tries and corruptions of former times; but they had found means to evade the force of it, and to connect an apparent zeal for it, with the mofl: malignant fpirit, that ever prevailed, to fuch a degree, in any nation. The leading pharifees, chief priefts, and rulers, were not only pofTeHed of this fpi- rit thcmfelves, but thought it the befl: po- licy, as well as piety, to diflufc, theriHi, Vol. IV, O and 194 "TheHuihandmenof the V'weyard: Or^ aiKl inMaine it throughout the nation. Perfuns of this charatler, and in this ftate of things, would naturally look with an eye of jealo'V^/ and dlHike upon any perfon who fliGuld prefume to cendire the fuper- ftition of the people, or the haughty and bitter fplrit of their rulers, and to fliew the expediency and necefhty of a reforma- tion. When John the Baptijl therefore ap- .peared, and proclaimed the neceflity of re- pentance to men of all ranks, in order to preferve the nation from deftru6lion, they ^fpoke of him in terms of contempt, and ftiled him a madman and enthufiaft: tho* there does not appear, from what is re- corded of his language and inftru6tion, the lead: tincture of enthufiafm or extrava- gance. When our Savior fucceeded him, and urged the people in like manner to a reformation, and moreover fupported his iloftrine and authority by miracles, the governing party were much more alarmed, ;ind in proportion to the progrefs he made, thought it the more ncceffary to beitir rhemfelvcs the Jcvvifh Rulers chara^lcnzaL 195 thcmfelves in oppofition to him. For if John the Bapti/i ^2i^\i\ti\ an influence aniongft the people by the aufterity of his morals and integrity of his charafter, how much more likely was our Savior, who befidcs a greater dignity, and more engaging man- ner of inllru6tion, fliewed the power aUb of frequent and aflonifliing miracles? They thought it high time then to take all fuch mcafures, as might tend to de- ftroy the peoples attention to his doctrine, and reverence for his perfon, and render him the object of public contempt and hatred. For they found that his difcour- fes, actions and influence, were diic6tly levelled to overthrow that fcheme of fuper- ftition, and to eradicate out of the minds of the people that fpirit of bigotry and bit- ternefs, which were the bafis of their own reputation and authority; and which there- fore, from motives of policy, as well as inclination, they endeavored to fupport. According to the method therefore before- mentioned, they began with attacking his O 2 cliaraitcr. 196 7be Husbandmen of the Vineyard : Or, charafler. To this end they laid feveral fnares for him — tempting him at one time to ufurp the office of the civil magiftrate, as in the cafe of the woman taken in adultery — at another, to encourage fedi- tion, by forbidding the people to pay tri- bute to Ciefar. They took all pofFible ad- vantage alfo, from his own difcourfes and conduft, to defame him. From his draw- ing a concourfe of people around him to hear him -, his endeavoring to humanize the temper of the Jews, reprefs their na- tional vanity and bigotry, and infpire them with benevolence, not only one to another, but to mankind in general; his defcribing the corrupt flate, and predi6ting the ruin, of the nation -, his paying tribute himfelf, and requiring his followers to do the fame, to the Roman government : they reprefented him as an enemy to his coun- try ; and at the fame time would have per- fuaded Pilate the Roman governor, that he was an enemy to Ca:Jar. From his difre- garding the traditions of the elders, con- demning the Jewifli Rulers characlcrized, 197 demning the licentious practice of repudi- ation, performing miracles on the Sab-' bath-day, and commanding or permitting his followers to do many works of ufeful- nefs or expedience on that day, and cxcu- fmg them from fafting, whilft the difciplcs of the pharifees fafled; they accufed him of impiety, and an intention to overturn all religion. From his converfing with and endeavoring to reform publicans and finners, and accepting invitations from perfons of all ranks, they ftiled liim a glutton and wine-bibber, a friend and companion of the moft profligate perfons. They made ufe of every poflible circum- ftance, in order to perfuade themielvcs and others, that he was a wicked man, void of all principles of piety and goodnefs. So fully were they determined to fix this cha- racter upon him, that when they examin- ed into tlie miracle of his giving fight to the man born blind, and could nolonger find a pretence to deny the reality of it, they faid to the man, Groe thanks unto God: for we O 3 knovf J 93 The Hiijbandmen of the Vineyard : Or^ know that this man (Jcfus) is a jinner : and becaufe he perfifted in believing him to be a good man, and defending his chara6ler, they excommunicaied the poor man. When they found then, that they had at length fucceeded with a great part of the common people, in their artful endeavors to deftroy his reputation and blacken his character, and had wrought them up to a fufficient degree of animofity and party- hatred againft him; they thought it a proper time to proceed further, ijiz. to felze him by force of arms, and bring him to a .\\A\ in the procefs of which, the main point they endeavored to prove, was, that he had been guilty of biaiphe- my : and when they had convi6led him, as i.'iey afTertcd, from his own mouth, i'\.y uiianimouf!y and without hefitation Iged him todeath.— -If we underltand t of things, alid the fliipofition and c]K.i...Lcr of his judges', we (hall hot won- der at their conduft, in this dilemma, to v/hich they had brought themfelves, how aftoniflnng the Jewifli Ttulcr^ chara^erized. 199 ajftonifliing foevei it might othcrwife ap- pear. For they had all along oppofcd liim with (o much fcorn and averfion, and re- prefentcd him under fuch charaflers, of a fovver of fedition — a fraudulent impoftor — a confederate with Beelzebub — a fubverter of religion — a profaner of the Sabbath, and the likcj that when they had obtain- ed proof from his own mouth of his af- fuming the title of The Son of God, they muft have acted with a mofl evident in- confiftency, and expof;^d themfelves to the reproach of their own party, if they had not proceeded to his condemnation. It was neccflary to their credit and intereil, to make thorow^ work of it, and finilh as they had begun. And therefore they w^aitcd in a body upon the Ronmn govern- or, without whofc permiflion they could inflict no capital punilhmcnt ; and repre- fented to him, that tlicy had a law in force, by which ^([[^5 was adjudged to death, for affuming the title of the Son of God : and hoped that he would confcnt to O 4 the SCO The Hiijbandmen of the Vineyard: Or^ the law's being put in execution. But Pi late had fo much fenfe of juftice, and was fo far convinced of our Savior's inno- cence and virtue, that he would not con- fent, till he was intimidated, by their threatening to accufe him before the eai- peror, as a proteftor of criminal and fedi- tious perfons, and an infringer of the laws of their ftate. Then, after trying a fruit- lefs expedient to releafe Jejus inftead of Barrabas, by the fuffrage of the populace, he left him to their power: but at the fame time, to exculpate himfelf, as far as poffible, from the guilt of the aflion, call- ed for water, and wafhing his hands in the pretence of them all, declared that he meant by that fign, to difown it as his aft, and to make them alone anfvverable for it. They replied, His blood be upon us and upon our children. They were too de- termined at that time to fhew the leaft fcruple, and were rather difpofed to tri- umph and exult in their fuccefs. For they confidercd his coming to that miferable and the Jewifli Rulers chara^erizcJ. 201 and tragical end, as in itfdf a confutation of his pretenfions, and means of ftcuiing their own reputation and authority. — This fpirit and conduct of theirs our Savior himfclf characterizes in this parable, by the Iiujha?idme?i of the vineyard y who took the fervants that were fcnt to ihem^ and beat one^ and killed another^ and floned another ; and lafl of ally ivhcn they faw thd fon^ they Jdid amongll themfelveSy This is the heir — comCy let us kill him^ and let us feixe on his inheritance. And they caught him, and caft him out of the vineyard, and flew him. The correfpondence of this figurative defcrip- tion to the hiftory, as well as the prediction of his own death, from the tyranny of thefe wicked men, may be here left to the obfervation of every attentive reader. We fliould now proceed to another part of the parable, which defcribes and fore- tells the deftruction of the Jeiuifj ftatc and nation, in thefe terms. IP^jcn therefore the Lord of the vineyard comet h, 'what will be 202 T^he Hujhandmen of the Vinejard : Or, he do unto thofe hupandmen ? — T^hey fay unto hiniy He wi/l rniferably dejlroy thofe wicked men, and will let out his vineyard unto other hujbandmen, Jefus faith unto them. Did ye never read in the fcriptures^ The ftone which the builders rejected, the fame is become the head of the corner ? And wbofoever Jloall fall Cn this ftone jloall be broken \ but on whomfo-- ever it foallf ally it will grind him to pow- der. — Thefe terms are ftrongly expreffive of the terrible cataftrophe of the Jewif> ftate, which was the confequence of that malignant fpirit in the majority of the na- tion, efpecially in the rulers, which they difcovered principally in the cruel murder of our Savior, and perfecution of his fol- lowers.— But I fhall defer the confidera- tion of it to my diicourfe upon the next parable, as that contains a more explicit prediction of the fame event. In the mean time, we may juftly ob- ferve, (by way of refleflion upon the pre- ceding parable, and application of it to modern the Jewifh Rulers charaBerized. 2c-^ modern times) that the ftate and difpofi- tion of the Jewijh rulers and people may be confidered as fimilar to that of many Chrillian nations. As in our Savior's time, the Jewijlo religion was turned into fuperftition, and corrupted by human tra- ditions— as the power and authority of their priefts and rulers was entwifted with, and fupported by that corruption — as the fpirit of hypocriiy, bigotry and malice, of arrogating the favor of God to themfelves, without any charity for the reft of man- kind, and of perfecuting and deftroying all thofe who attempted a reformation, prevailed amongli the Jews-, — fo in like manner, and to an equal or greater de- gree, has the Chriftian religion been per- verted, or indeed exploded, to make way for human traditions; and even idolatry itfelf been introduced and eliablifhed in tlie room of it. — The fpirit of the Jcivsy and of their priefts and rulers, hath re- vived, and reigned, with vaft acccfTions of power and empire, in the minds of Chrif- tian 204 ^he Hujhandmenof theVineym^d: Or^ tian people and potentates, fecular and ec- clefiaftic. — And they who have moft vi- goroufly oppofed it, endeavored to reform the age they lived in, and promote true Chriftianity, have been perfecuted with unrelenting animofity, and often deftroyed without mercy. Infomuch, that were our Savior and his Apoftles to appear again in fome countries, which are called Chriftian, not all the miracles they wrought, added to their perfecl integrity and goodnefs, would preferve them from the hke hatred of the people, and perfecution of the ruling powers. This fpirit, which has prevailed fo much in the Chriftian as well as Jewifi world, r.econciles and unites, in appearance, things nioft oppofite in their own nature, viz, piety with inhu- manity— a zeal for God with a hatred of men — the welfare of the church with the flavery of the people and ruin of the ftate — the moft folemn devotion with the v/orft immorality — holinefs of charader with wickednefs of heart. — It is this fpirit, with its the Jevviili Rulers chara^crizctL 205 its operations and cffedls, that the apoftle ftiles, the Myjlcry of Iniquity — a dark, con- cealed, myrterious fpirit of guile, enmity, avarice, and ambition, which is ready to afllime every popular form of devotion and religion, and to ferve its own paflions and views, under the moll: folt-mn dilguiie and plaufible pretenfions. This began to work amongft Chriftians, even in the days of the apoftles rofe to tlie molt enorm- ous power and influence in fjme late ages and has ftill the alcendancy in ma- ny powerful itates. But we hope and trull in the divine providence, and the predic- tions of the New Teftament, that it will at length come to an end; and that the fpirit of true religion will univerfally pre- vail, and become the Itrongeft fupport of humanity, and of all Ibcial virtue and happincfs: which God grant of his infi- nite mercy, through Jefus Chrift our Lord. &]^^^^^^l^!L^^S^^Sr^^^^5:X5rJ^ DISCOURSE IX. The King punifliing his barbarous Subjeds: Or, the Deftrudioii of Jerujalem. ^^^^C^^i^^^-^^l^^iiiyKii [ 209 ] Matthew xxii. i. And Jcfus afjfwered^ and /pake imto thctn again by parables^ and faid^ T'he kingdom of heaven is like unto a certain king ixhich made a marriage for his f on, and fent forth hisfervants to call them that were bidden to the ^wedding : and they would not come. Again he fent forth other fervants, faying^ Tell them which are bidden. Behold, I have prepared my dinner, my oxen and my fat-^ lings are killed, and all things are ready : come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandize : and the remnant took his fervants, and entreated Vol. IV. P thim 2 ro The Kingpunijhing hh barbarous Subje^fsy the?nfpitefullyy a7id flew them. But when the king heard thereof^ he was wroth : and he fent forth bis armies^ and deflroyed thofe murderers^ and burnt up their city. THIS parable, hi the part which I have feledled for the fubje6t of the prefent difcourfe, bears a near refemblance to the foregoing, both in its defcription of the chara6ler and manners of the Jews^ and its predidion of their deftru6lion. In the former, the condu6t of divine provi- dence towards the JewiJIj nation is repre- fented by that of the Lord of a vineyard, who let it out to hulbandraen, and fent his fervants, and lafl: of all his fon> to de- mand the revenue : — The character and manners of the Jews are reprefcnted by the injurious and inhuman behavior of thofe hufbandmen to the fon as well as the fer- vants : — and their ruin is exprefled in the anfwer which fome of the audience made to the queftion, what the Lord of the vineyard would do to thofe hufbandmen 5 "They fay unto Or, f/jc Di'/Inn'^io^i of ]cn\C.\]cm. 211 unfo him, he ivill wiftrably dejlroy thofe ^u:ick- ed men : and by the following words of our Savior, 7/v Jlone which the builders rejedled, the fame is become the head of the corner — And whofoever fimll fall on this ftone Jhall be broken ; but on whomfoe^jer it f:all fall, it will grind him to pcwder. In this parable, the conduft of divine providence to the Jercijh nation is reprefented by that of a King, who made a marriage for hisfon^ and fent forth his fcrvant^ to call them that were bidden to the wedding. The chara61cr and manners of the fews are defcribcd by the behavior of the perfons invited, who info- lently defpifed the honor of the invitation and the entertainment offered, and went away, one to his jarm, another to his mer- chandize: nay, many of them added cru- elty to their folly and infolcnce, by abufing and tnurdering the fervants fent to them. And the dcftruftion of Jerufalem is fore- told in thefe terms ; When the king heard thereof, he was wroth ; and he fent forth his V Z crv.ies. 212 ^be Kingpunip^ng bis barbarous Subje^s^ armies, and deftroyed thofe murderers^ and burnt tip tbeir city. — Thus much is fuffi- cient to fliew the llkenefs and affinity be- tween the two parables. There is at the fame time a remarkable difference to be obferved. For in theyir- mer, he introduces bimfelf as a principal figure, viz. the Son of the Lord of the vineyard: in this, he makes no mention of himfelf. For though it is faid of the King, that he made a marriage for his Son-y this, I apprehend, will appear to a judicious obferver, to be a mere circum- ftance, thrown in for the fake of pro- priety and embellifhment -, as it ferves to enhance, by fo fignal an occafion, the fplendor and honor of the entertainment; and confequently to aggravate the abfurdi- ty and folly of thofe his fubjecls, who re- jected the invitation ; and the malice and guilt of thofe, who abufed and murdered the fcrvarits who brought it. In the other, he comprehends the character and man- neis Or, the Dcftni^iofi 0/ Jerufulcni. 2 1 3 uers of the Je^,vip ralcrs, from the times of the preceding prophets to his own death : but in this he fcems to confine his view to their behavior after the publica- tion of the gofpcl or the commencement of Chriflianity. In the former, he inti- mates their deftruftion, as a juft confc- quence of the indignity and barbarity, with which they had treated, firlt, the preceding prophets, and finally, himfelf. In this, lie defcribes the ruin of the city oi ycrufalcwy as a judicial confcquencc of the contempt with which the inhabitants had rejeded the gofpel, and the inhuma-. nity which they had ihewn to the mcJjcK- gers of it, fent to perfuadc them to their own falvation. Thc glad tidings of the gofpel, or tiie tenders of divine favor, and of the rewards of the world to come, he compares to the mejj'agcs fent by a King to his Suhjc^Sy in- viting them to partake of the honor and jl)lcndor of a royal and nuptial cnttrtain- P 3 mcnt. 214 T'he King punifoiug his barbarous SubjeBsy merit. Such are the familiar and pleafing figures, which our Savior thought fit to make ufe of, to convey to his audience fome proper ideas of the divine benignity and liberaUty, and of the honor and hap- pinefs of the kingdom of Heaven. But the "Jews^ inftead of accepting, with joy and gratitude, the noble offers of divine favor, and complying with the gracious visitations fent to them, defpifed them. One ivenf to his farm^ and a7iother to his iner^ chandize : and the reft^ who were ftill more ungrateful and barbarous, feized the mef' Jcngers^ the apoftlcs of our Savior and pro- pagators of the gofpel, exercifed their ma- lice upon them, and put many of them to death. We may conjefture, that by them who went to their farms and merchandize, our Savior meant to defcribe thofe Jews chiefly, who inhabited the more diltant parts of "Judea and Galilee-, and by the reft^ who took the fcrvants^ and entreated them fpitefully, ami Jl-cw them, the inhabi- tants of Jtrufakm, For it was there the priefts Or, the Deftru^lon ^Jerufalcm. 215 pilefts and rulers had the greatell infliN enccj and there the people were mofi: ex- alpeiatcd againft liim and his followers. He hhnfelf cxprefsly afcribes this chaia6ter to that city — faying, // cannot be that a prophet perifo out of Jcrufakm, And again — OJerufahn, Jcrufakmy tljou that killeft the prophets, and fioneft them which are fint unto thee. — The fame Ipirit of fiiperflition, bigotry and inhumanity, wliich prompted the chief priefts, rulers, and common people of that city, to confpire againfi- the life of our Savior, and expofe him to the horrible death of crucifixion, not only continued among them after his death, but encreafed to the very lall. And it is worthy of our obfervation, that he docs not impute the dreadful fate, which that city underwent, to the guilt derived upon the inhabitants from the mere a(5t of put- ting him to death ; tho' that ad had every circumflance which could aggravate the crinK*: but (as wc may evidently fee, by comparing the two parables together) to P 4 that Z 1 6 I'iie King pur7i/hing his barbarous SubjeSfs^ that wicked fpirit by which they were aftuated in their whole conduft, in re- jecting the gofpel, and perfecuting to death his apoftles and followers, as well as him- felf. To this efFed are his own words, fpoke at the temple in Jeriifalem^ and rer corded in the following chapter. Where- fore behold^ I fend unto you prophets^ and wife meny and fcribes -, a?id fome of them ye fljall kill and crucify ; a72d fome of them JJoall ye fcourge in your fynagogues^ and perfecute from city to city, ^hat upon you may come all the righteous bhod fied upon the earth, from the blood of righteous Abel unto the blood of Za* ch arias the fon of Barachias^ whom ye flew be- • iween the temple and the altar. Verily I fay ■ unto you, all thefe things foall come upon this •generation. — The meaning is, not that they -were to be punifhed for the wicked afts of * their anceftbrs 3 but that they would exceed -the examples of former times, both in their \vickednefs, and in their confequent cala- pity and ruin, in fo accumulated a mea- |j|re, as if they had been guilty of the murder Or, the Deftru^ion of ]cvu^Ci]Qm. 217 murder of all the prophets and righteous men, who fuffered in former times, and whofe names are mentioned in Scripture. — It is evident, that in this paffagc he im- putes the enfuing deftrudion, not to their guilt in putting himfelf to death, but to their incorrigible wlckednefs, in proceed- ing to perfecute and dcftroy the propbcfs, r^lfe men, and JcribeSy whom lie Ihould fend to them, meaning his apoftles, and other firft propagators of Chriftianity. Thus \{\t^ filled up the meafure of their fa- thers, as he expreiles it. Te bear ivitjjefi to yoiirfelves, that ye are the fins of them ichich killed the prophets ; and ye are fidling up (fo it fliould be trandated) the nuafure of your fathers: i. c. they were not only ailing in like manner as their anceftois liad done, but would exceed them, and fill up the meafure of wickednefs to the full, by not only putting him to death, but alfo perfe- cuting and deftroying his fervants, fcnt by him to convert and reform the Jewilh people. This difpofition and conduft of theirs, 2 1 8 The Ki?2g piinifiing his barbarous Suhje^s, theirs, and the general temper of the na- tion in refpeft to the gofpel and its propa- gators, are thus expreffed in our parable: Tbcy^ i. e. the Jews in general, made light cf ity and went their way^ one to his farm, another to his merchandize^ and the rem^ nant took his fervants^ and entreated them fpitcfully^ andjlew them. The enfuing pu- nifliment and deftru6lion of the Jew^ is thus exprefled — When the Kifjg heard there- ofy he ivas wroth y and he fent forth his armies y and deflroyed tbofe murderer Sy and burnt up their city. The fame event is expreffed in the former parable in thefe terms: — He will miferably deftroy thofe wicked ?nen — And, wbofoever fiall fall on this ftoneyjldall be bro- ken ; and on whomfoever it Jlmll fall^ it will grind him to powder. How fully thefe memorable predictions of our Savior were accompliflied, cannot indeed be learned from the books of the New Teftament, as they were all wrote before thofe events, and none of the Apoftles, Or^ tbe Dcftruclicn of ]cvu(;x]cn\, 219 Apoftles, except Jolw, lived to that Unvc. But we have a hiilory of thofc calamities wrote by a cotemporary author — a Jew — a phailfcc — of a noble family, who was ele<5led governor of Galiur, commanded a Jewijlo army againft the Remans, was ta- ken prifoner, and was prcicnt with the Roman general at the fiege of Jcrufale7n. His teflimony therefore to the character of his countrymen, and the calamities they underwent, is unexceptionable. For as he was not a Chriftian, it could be no part of his defign to fliew the truth of our Lord's prediclions, or fupport Chriftiani- ty : and as he was affeclionate to liis na- tion, and zealous for its honoj-, he could not be difpofcd to aggravate, but rather to extenuate its wickednefs and inf:nny. Now, as in explaining and comment- ing upon our Savior's parables, we have been led by the tenor of them to expatiate upon the character of the "Jciijijl: nation, anH the fi^irit and condu6l of its ruk*is; it 220 ^be King pufiijljing his barbarous Subje5isy it will not be thought improper, if v/e here make ufe of the forementioned hifto- rian's tcftimony, as evincing the truth and propriety, both of his defcriptions of their temper and charafter, and his predidions of their calamity and deftrudlion. An impartial and fenfible reader, who will take the pains to make the comparifon, may be furprized to find fo perfeft a con- fiftence and correfpondence between the author's hiftoric and our Savior's prophe- tic defcription of their conduft, chara6ler and calamities ; excepting that the hifto- rian draws the picture in blacker colors, and without thofe exprefiivc ftrokes and animated figures, which are peculiar to our Savior's ftile. He afferts of his countrymen in general. That they were at that time abandoned to all manner of wickednefs — That it was impoflible to invent any villany that was not commonly pra6lifed — That they feemcd to ftrive one with an- «^ other. / Jerufalcm. 227 deftroyed thofe imirdcren^ and burnt v/^ '' '*' city. Now, from all that hath been fticf, concerning the chara6ter of the "jeivs, and the horrible miferies and total ruin they brought upon themfclves by their wicked- nefs, wc may fee the force and propriety of the addrcfs, which ^John the Baptiji made ufe of, when he faw a multitude of people, and among them many pharifees and fadducees, coming to his baptifm. O generation of ^-cipers^ ivho hath learned you tojleefrom the "jorath to come ? — Bring forth therefore fruits meet for repentance. And think not to fay within yourfel^ces^ ive ha've Abraham to our father : i.e. prcfume not upon the protection and favor of God, becaufe you are Jews, For God is able of ibefe fiojies to raife up children unto Abraham » And now the ax is laid to tjje root of the tree : end rcery tree that bringeth not forth good fruity f:all be hewn doivn and cafl Into the fire: 1. e. ruin is near at hand; and all 0^2 the 228 The King piinift:ing his barbarous Subje^Sy the wicked and impenitent Jews fliall be deiboyed by fire and fword — and of the fpeech of our Savior alfo, when he made his public entry into Jerufahn. For when he was come near the city, he beheld it, and wept over it, faying — If thou hadfi known, even thou, at leaft in this thy day^ the things which belong unto thy peace — but now they are hid from thine eyes. For the days fJmll co?ne upon thee, that thine enemies fh all caft a trench about thee, and compafs thee round, and keep thee in on every Jide, andfkall lay thee even with the ground, and thy chil- dren within thee, and they JJjall not leave in thee one ftone upon another — becaufe thou kneweft not the time of thy viftation. I SHALL conclude with the following reflexions : (i.) That from the whole of our Sa- vior's parables and predictions relative to the Jews, we may infer both his prophetic wifdom, and Angular humanity : as it ap- pears. Or, the DeJlru5lion c/Jerufalcm. 229 pears, that he not only underftood per- fedly the temper and fpirit of the nation in general, and of the rulers in particular, but forefaw clearly the efFefls and confc- quences of it: and tlio' he knew their ho- flile and malicious difpofition, and the In- dignity and cruelty with which they would treat both himfelf and his followers, yet lamented their approaching mifery and ruin in the moft pathetic terms, and with tears of unfeigned forrow and compalhon. (2.) That the "J civs wxre under a pe- culiar oeconomy of divine providence, and were more diredly, immediately and judi- cially rewarded with national profpcrity, or punifhed with national calamity and ruin, in proportion to their piety and virtue, or impiety and wickednefs, than any other nation. — For tho' the vices which pre- vailed among them would have a natural tendency to the ruin of any nation, and tho' their profpcrity and advcrfity were the natural confcquences refulting from (^3 their 230 The Klngpunijling his barbarous Subje^is^ their temper and condu^l:, taken together vjii\\ their (ituation, government and re- ligion ; yet whoever attends to the whole hiftory of the feveral events befaUing that people, through fo long a courfe of time, and compares it with the feveral defcrip- tive and prophetical accounts of them, throughout the Old and New Teftament, will naturally conclude, that their cafe is fmgular, and not to be paralelled (as in- deed it is not) by the hiilory of any other nation. He will be furprized to find the niOil remarkable and calamitous events that have happened to them, and even their prefent condition, as a difperfed and vagabond people, foretold in terms of fo much fignificance and precifion, fo many thoufand years ago, by their firft and great law-giver Mofes *. And particular- ly, he will be convinced, that no human ^refcience could forefee the very time and * See the 29th and following chapters in Deutcro- pomy. manner Ory tbe Def/rui^icfi of Jci'ufdkiw. 231 manner, and finguhr circumftances, pre* dialed by our Savior, of tlicir lait and great dcflruflion by the Romans. (3.} That the fpirlt ot pride, malice and revenge, with which the Jcios were poflefTed and inftigatcd to their own de- llruclion, is the worft that can pofllTs the human brcaft, moft injurious to Ibci^-ty, and pernicious to them uho arc actuated by it. — That when once it gains polkffion of the minds of any people, it is apt to in- creafe in jnahgnity, and to fpread its bane- ful influence further and wider, till it ends in their rdn j notwithftanding any endea- vors, by argument, perfuafion, or even miracles y to fubdue its force and flop its progrcfs. — That wlien it is difguifed under the appearance of piety and zeal for reli- gion, and is joined to a prefunij)tion of the fingular piotection and favor of God, it then rifcs to its utmoll litigbt of vvick- ednefs and madnefs.- — And tiiat a peoj^Ic arc then rinc for deftrudtion, when they a 4 .'•^ 232 T^he Kingpimijlnng his barbarous SiibjeEtSy give a ready ear to boafters, flatterers, and dillemblers, and at the fame time calum- niate, perfecute and deflroy, the faithful preachers of righteoufnefs, who warn them of their wickednefs and danger. Finally, That we ought to congratulate ourfelves, and be thankful to the provi- dence of God, that we live in an age and nation, wherein this malignant fpirit, which has been feen to prevail fo much, and produce fo terrible efFefls, not only amongft Jews, but Chriftians alfo, is hap- pily abated, tho* not entirely extinguifhed. Let us endeavor to fupprefs it to the ut- moft of our power in every inflance, as the greatefl enemy to the fafety, peace and happinefs, of all focieties, whether larger or fmaller. Let us admire and cherifh the contrary fpirit, which is that of Chrifti- anity— of focial juflice, humanity and fidelity — of religion without fuperftition, piety without prefumption, patriotifm without faction, fortitude without fero- city, Or, the Dejlru^ion of ]z\\\i^\Qm. 233 city, fubmifHon to government without flavery, kindnefs to our neighbor without difiimulation, and univerfal benevolence without the leaft tinfture of mahce or bit- ternefs. — That fuch may be the charadcr of thefe nations, God grant through Jefus Chrill our Lord. »««»t»»««t»«»«««4m^»«««««««f •»»••# DISCOURSEX. The King furveying his Gucfls : Or, the falfc Chriftian dcteclcd and puniihed. t#t«««#t«*««t«««««««#«Hi»t»MMMt t 237 ] Matthew xxii. 8. Then faith he to his fe riant s^ The v^edding is ready, but they 'which ivere bidden were not 'worthy. Go ye therefore into the highways^ and as many as ye JJ:a!lfnd bid to the mar^ riage. So thofe fervants weyit out into the highways, and gathered together all as ma- ny as they found both b^d and good: and the wedding was furnij}:ed with gue/is. And when the King came in to fee the gue/isy he faw there a man which bad not on a wedding-garment. And he faid unto him. Friend, how camcfl thou in hither^ not ba'-ywg a wedding-garment ? And be was fpccchlcfs. Then faid the King to his Je^cants, Bind him hand and foot, atul ' take him away, and cafl him into outer darknefs : 238 The King- furveyhig bis Guejls : Or, darknefi : there jhall be weeping and gija/Ij" ing of teeth. For many are called, but few chofen. _ . _^ IN the former part of this parable, as well as in the preceding, our Savior defcribes, in his figurative manner, the condu6V of the Jewifj nation, in their re- jefliort of the golpel, and inhuman treat- ment of its propagators. He predi6ls alfo the deftruftion of the city of yerufalem, in confequence of that fpirit of bigotry and malice, by which they were iilftigated. 'It was then, that the ftone which the builders reje^ed, and which was a. Jlujnblihg-block to the nation in general, fell upon them, and ground them to powder': or, which is the fame thing differently exprefs'd, ' "Then the King fent forth his armies, and deftroyed thefe tnurderers, and burnt up their city. In this part of the parable, he extends his view further, to the flate of thins^s af- ter the ruin of Jerufakm-, and the recep- tion the falfe Chriftian dete^eJ and punip.^d, 2 -^ tioii which the gofpel, after being rcjeacd by the Jews, would meet with from tlie world in general. For notwithltanding the contemptuous and injurious conduft of the Jews with regard to it, it was not to be deprived of its proper effed: in the world. There were others, who would gratefully accept of that royal invitation, and munificent entertainment, which the Jews defpifed. Therefore oi>r Savior, pre- ferving the confiftency of his figure, repre- fents the King as faying to his fcrvants, ^he wedding is ready, but they which ^were bidden (meaning the Jews) were not worthy. Go ye therefore into the highways, and as ma- ny as ye JJ:a!l find, bid to the marriage. The bed explanation of this figurative paflage may be given in the very words of our Savior's commiflion to his apollles : Go ye therefore, and teach all nations — Or as St. xMark has it — Go ye into all the world, and preach the gofpel to every creature, — Vet it uppears from the Acts of the Apoftlcs, that, notwithftanding this unlimited com- milhon. 240 The King fur veylng his Guefts : Or^ miflion, which our Savior had given them, they ftill imagined that the gofpd was to be confined to the Jews. So great was their national and religious prejudice, that they thought the Jews alone were worthy of it, and the heathens to be ex- cluded from it as unworthy : whereas our Lord plainly intimates in this parable, that the Jews, tho' firft invitedy were not worthy of it; and therefore it was to be offered to the Gentiles or Heathens ^ who would accept it. — At length, the Apoftles were convinced of this, to their no fmall furprize, by the vifion of St. Peier^ which taught him to call no man common or unclean ; by the converfion of Cornelius a Roman officer ; and by the effufion of the miraculous gifts of the Holy Spirit upon Cornelius and thofe which were with him, — It is exprefly faid, that this event afto^ nifjed them of the cirawicifion^ who believedy as many as came with "Peter : becaufe that on the Gentiles alfo ivas poured out the gift of the Holy Spirit. — It is evident then, that before thefalfc Chriftian ddechd and funijljcj, 2 4 1 before this time, tlie Apoftlcs themfches did not clearly underftand, either this parable of our Savior, or many other of liis cx- preHions and figures, in which he pjcd idl- ed the converfion of the Gentiles. But now they comprehended more fully his do6trine, and the extent of his dcfign ; and knew that their commifTion and ofiice were, to preach the gofpel to the Gentiles, no lefs than to the Jews. They were to go cut into the highways, as it is cxprefl'ed in the text : /. e, all the world over — and ga- ther together all as many as they could find. And they acted accordingly, and began to travel into remote countries, and to diftufe Chriftianity wherever they could find ad- milTion ; efpecially the Apoltle FauU who w^s himfelf converted by an appearance of our Savior from Heaven, and was exprefs- ly deputed by him to convert the hea- thens; confequently, of all the Apoftles, he became the moft induftrious and fuc- cefsful propagator of Chriftianity. He neglected indeed no opportunity of ad- VoL. IV. R drcfTing 242 ^he King fiir'-ceying his Giiefts: Or^ dreffing the Jews, in order to their con- verfion; but met with more oppofition and ill treatment from them than from the heathens. We find an occafion of this kind mentioned in the 13th of the Acls, when the Apoftle was at Antioch, and almoft the ijohole city came together to' hear him. But when the Jews, it is faid, faw the multi-^ tildes, they were filled with envy 5 and fpoke {igainjt thofe things which were fpoken by Paul, contrddiciing and blafpheming, T^hen Paul and Barnabas waxed bold, and faid. It was necej[ary, or fit, that Hhe word of God f:oiddfirjt have been fpoken to you : but feeing ye put it from you, and judge yourfehes un- worthy of ccerlafting life^ lo, we turn to the Gentiles. This pafTage cojrefponds to our Savior's language in the parable: T^hcy which were bidden or invited (/. e, the Jews) were not worthy. — When the Apoftles be- gan to apply to the heathens, who were not actuated by fuch a fpirit of bigotry and malice, nor labored under fuch infuper- a^ble prejudice, as the Jews^ they proceed- ed thefalfe Chriftian detculed and punipxd. 243 ed with fingular fucccfs, and gained great lUimbers of converts, in the principal citieS of the world, Antioch, Ephefus, Athen??, Corinth, and Rome. Th^ go/pel- iriijitatioji was accepted by thefe heathens, and there appeared a multitude of gucjts, willing to partake of the fpiritual entertainment, and to enjoy the honor and hnjipinefs of the kingdom of heaven. Tiie propofals mad-.; by the Apoftles w^ere fj fair, the condi- tions fo jufl: and equitable, the manner fo difmtereiled and generous, the defign fo great and noble, they could not rcfufe their compliance. Convinced of the vera- city and probity of thofc faithful meiTcn- gers, aftoniflied by t!ie miraculous gifts they difplayed, won by the fimplicity and candor of their behavior, charmed with that divine benignity and liberality which the meflagc brought by them imported, they received it v;it!i a cordial fatisfaclion, and became profelfed candidates for glory, honor and immortality. ChrilVianity con- tinued to gain credit, and to fuicad fur- R 2 tbcr 344 ^'^^ Kijrg furveying his GucJIs : Or^ ther in the world, till it prevailed even at the court of Rome, and became the po- pular and fafhionable profeffion. Thus, according to our Savior's figure, tbe mar- riage was furniJJ^ed with giiejls. But as our Lord forefaw, that, in thofe fucceeding times, many v^ould conform to his religion, not from any conviction of mind or good difpofition of heart, but through hypocrify, and from worldly mo- tives j he therefore extends the allegory further, fo as to make it comprehend one important point more,, nam.ely, the differ- ent habit of thofe guefts, and the treat- ment they met v^ath according to it from the king — /. e, (throv/ing afide the figure) the dirtcrent qualifications of profefled ChriHians, and their final acceptation or rcjeclion according to them, from the So- vereign of the world. Many perfons fol- low the multitude, and are always of the party that is uppermoft: which-ever way the current fets, they go along with it, as believing tkhefolfe Chri/iia?2 ihtcdlcd and punt f. c u . ^ .j. j believing it to be for their own worldly eafc, reputation and advantage. They croud in along with the reft, though ut- terly deftitute of thofe qualifications, which are abfolutely ncccfTary to enjoy fuch com- pany and entertainment. But they will be infallibly dete6led by the eye of the So- vereigny whenever he fhall think fit to take a furvey: they will not be able to bear an examination ; but as foon as the qucftion fliall be put to them, what pretenfions ihey have to the honor and happinefs of the kingdom of heaven — and how they can prefume to hope for it without the ne- ceffary qualifications? they will be con- founded and fpeechlcfs — they will be filled with fear, horror and anguifli, vvhilll the fentence is pafild upon them, of expulfion from the fociety and manfions of the blefi- ^d into a region of darknefs and lamenta- tion. Having fo far explained this part of the parable, I fliall now add fome remarks on it. R 3 (i.) That 246 "TI^^ Kingfurveying bis Guejls : Or^ (i.) That it is the ufaal manner of our Savior, in his difcourfes and repre- fentations, to pafs direftly from the ftatq of things in this world to a future flate, as if there was no interval or interruption. Death is a mere circumftance : and there- fore our Savior never exhorts us to pr||pare for death, but for his comings his infpeBiony examhiation, and judgment. So in the 24th Chapter, after defcribing the confu- fion and defolation that was coming upon the land of Jiideay he proceeds to exhort his difciples in the following manner :— • Watch therefore ; for ye know not in what hour your Lord will come. And again — -Be ye ready, for in fuch an hour as ye think not^ the Son of Man cometb. The expreffion is iiot, Death will overtake you; and there- fore you are to be ready for that event. In ftrift propriety of language, it is not deaths but \\\z judgment that will follow, the ftate of things in another world, the immediate infpcction, cognizance, and government of oiif Savior, for which it is fo neceflary to iJ^rfalfe Chriflian dcte^ed andptinificd. 2 47 to make preparation. — JP'bo then Vi a faith* Jul and wife fervent^ whom his Lord hath made rider over his boiijhold^ to give them meat in due feafon ? Blejjed is that fer-jaut wIjG?n bis Lord when he comet h J]:ail find fo doing: Verily I fay unto you, He JJ: a II make him ruler over all his goods. But if that evil fervant jhall fiy in his hearty My Lord de'* layeth his coming ; and Jlmll begin to f mite his fellow 'fervant Sy aiid to cat and drink with the drunken ; the Lord oj that fervant Jhall come in a day when he looketh not for him^ and in an hour that he is not aware of: and fjall cut him ajimdcry and appoi?it him his portion with the hypocrites — there f:all be weeping and gnaf.nng of teeth, — Then jl:all the kingdom of heaven be likened unto ten vir- ginSy which took their lamps, and went forth to meet the bridegroom, — Here we may ob- fcrve, that he makes ufe of the fame image with that in our parable — figuring the honor and happinefs of the future llatc by the joyful folemnity of a magnificent mar- riage-fcaft: and likcwife that he conncds R 4 the 248 Tfje Kingfurveying his Guefis : Or, the other ftate and this immediately toge- ther, filently pading over mens dying, as if that was a mere circumftance, and in it-? felf of no moment, (2.) We may obferve, that he figures the internal habits of the mind by the exter-^ nal drefs. Other excellent authors have made ufe of the like figure : but there is evidently a peculiar propriety in our Sa- vior's ufe of it in this parable, f^or when he had compared the honor and happinefs of the future ftate to a royal nuptial feaft-^ it became requifite, in order to preferve the. propriety and confiftency of the alle- gory, that the moral qualifications of thofe who were admitted to that ftate^ iliould be fignified by the decorum of their vefr ture 5 and on the other hand, the want of fuitable quaUfications, by the fordid and indecent apparel, in which fome of the guefts were fuppofed to intrude, (3.) The ibcfalfe Cbriftian detc5led and punt jled. 249 (3.) The benignity of the Sovereign is ilrongly marked, by tlie manner of his ad- drcfs to the prelum jHuous and un worthy intruder. Friend^ faith he, how camejt thou in hither^ not hav'n:^ a wedding-gar- me?2t ? and the tacit acknowlccignicnt made by the intruder of his own prefump- tuous and unjurrifiablc behavior, is figni- fied with equal ftrength and propriety, by obfcrving that be was fpeecblcfi, — He was confcious that he had nothing to alledge ill vindication of his own conduct; and therefore was llruck dumb with confufion. . — Such will be the equity, mildnefs and lenity, with which even the worft of cri- minals fhall be treated, in the day of judgment — fuch the liome-fclt convidion of their own guilt, and filent acknowledg- ment of the juilicc and propriety of the fentence paiied upon them, and of the punilhn^ent to which they aj e adjudged. (4,) \y£ may confider and achiiirc tiie ^fomprehenfivcncfs of our Saviors mind, and 250 T^be King furveying his Gtiefts : Or, and the immenfe extent of thofe ideas, which he hath comprifed in fo fliort a nar- ration, and exprefleci by fo famihar and intelligible figures. Hence it appears, that the greateft fubjecls, and the largeft and remoteft fcenes, were familiar to his mind, and prefent to his perfpeflive view. In the preceding parable, he looks back to former times, and defines the ftate, cha- racter and manners of the JewSy from the commencement of their nation and govern- ment to the end of it, concluding with their deflruftion. In this, he begins with the prefent time, and the conduct of the Jews to himfelf and his apoftles : and after marking in fignificant terms, their difpofi- tion and charafter, and defcribing the ruin of the city of jerafakm ; he looks beyond that event, and comprehends the future propagation and eftablifhment of Chriftianity in the world — defines the dif- ferent qualifications and merits of profefs'd Chriftians — marks the falfe profefiion and appearance of the pretended Chriftian — and thefalfe Chrlftian deUBcdand punij}:e(l, 2 5 1 and concludes with tlic dilciiminatlng judgment and fentcncc which will be pair- ed upon him, and hisjexclufion from the honor and happincfs of tlie kingdom of heaven. (5.) Our Savior adds this moral reflec- tion, refulting from the v/hole parable For many are called but feiv are chofen — ap* plying that proverb to t!ie (tate and pro- grefs of Chriftianity in the wo; Id. The Jews were called, i. c. invited to accept the offers of tiie golpel, and to partake of the privileges, honors, and rewards, dc- figned for all the worthy fubjects of the kingdom of heaven. But moft of them (hewed themfcJves uriwortby of io gracious an invitation, and difcovercd upon that occafion the greatcft folly, ingratitude and barbarity. Vet there were a few among them, who were not only called but cho^ Jen : were fele^ed from the reft of the Jews, and became tlic faithful and ajv proved difciples of our Savior. The pro- verb. 252 7^^ King fur veying his Guejls : Or^ verb, MdJjy are calledy but few chofen^ feems to be derived from the military cuftom of that time. For when a body of troops was to be raifed for any fignal enterprize, many were fummoned to appear in the field 5 but thofe only were chofen^ who up- on examination were found to be qualified for the military fervice, and for the. in- tended enterprize, which was fuppofed to be of an important and honorable nature. Hence we find, that the firft Chriftians are diftinguiflied by the epithet, not only of being called^ but cbofen, or eledly fo long as they maintained their fidelity to the Chriflian profeffion and fervice. Hence the author of the book of Revelations, after ftiling our Savior the Lord of Lords and King of Kings^ and defcribing him as making war, adds, And they that are with him are called aiid chofen and faithful-— called to the field of exercife, chofen as qualified for the fervice, and faithful to their en-r gagemcnts. As then the "jews in general, and many heathens^ who were called^^ytx rcie^ted tbefalfe Chriftlan deteBedandfmnip^ed. 253 rejefted the gofpel-iiivitation, and fliewed themfelves to be unworthy of the honor and happhiefs piopofed to thetn ; fo amongfl: thofe in every age, who have ap- peared to embrace Chriftianity, and make an open profeffion of it, many are only nominal, not real Chriftians: tho* they may for the prefent pafs under the general denomination of the Ele^ of God — the Holy People — the Saints — the true Churchy and the like ; they will be detected at lafl-, excluded from the real church and king- dom of Chrift, and expofed to eternal dif- grace and ruin. The tares grow up at prefent in the midft of the wheat-, and no human Ikill or power is fufficient Xo fcparate them : nor is this life the proper ye'^/i/i of reparation. But in the conclufion, and at the pro[K'r feafon, the Lord of the hanrft ivill fay to the reaper s^ Gather ye firft tht tares^ and bind them in bundles^ and burn them : but gather the wheat into my garner. The fame judicial procedure is rcprcfenicd by this figure in our parable: 'Then the King 254 ^^^ King furvefing his Guefts : Or^ Kifig fetid unto his fervantSy Biiid hi?n hand and foot ^ and take him away^ and caft him into outer darknefs : there Jkall be ^weeping and gnajJiiJig of teeth. It now remains, that we examine, each for himfelf, with what attention and dif- pofition of mind we receive the overtures of the gofpel — with what fentiments and views we make a profefiion of Chriftianity — or from what motives we either openly, or fecretly, defpife and rejeft it. — The ^e^ws in general made light of it. One went to his farm y and another to his merchandize : and the remnant took the fervantSy who brought the gracious meflage, and treated them fpite fully, and flew them. And many pretended Chriftians have acled in a man- ner equally foolifli and barbarous, under the color and difguife of Chriftianity itfelf. It is of the greatelt importance then, that we diitingaifl), efpecially in ourfelves, the reality, from the mere narlie and profef- iion of a Chriftian : and' in order to this, we tbefiitfe Chriflian detecled aiii pavjhed. 255 we ought to underftand thorowly, what temper and fpirit we are of. For if not- withftanding our profelTion of Ciiriiliani- ty, we bear a refemblance in our real tem- per and charafler to the y^-'^'j of old ; if we are fupcrftitious, bigotted, fierce, vin- diftive, cruel, inlenfible to the calls of juftice and humanity, calumniators or perfecutors of better men than ourfelves, even the true fervants of God ; the cloak of our profefilon will by no means be aU lowed to pafs for the 'wedding- garment ; for the robe of innocence, truth and righteoufnefs : and though wc may confi- dently afpire to a place in the pa/ace of our Sovereign, and to partake of /::s en- tertainment as welcome gueftSy we (liall find ourfelves difappointcd to our inex- prefTible confufion, and baniflied to a region of inconfolablc horror and dillrefs. The gofpcl is a propofal or offer of eternal honor and happinefs in a life to Gome, and ia the kingdom of our Savior, as 256 T'be King furveying his Guefts : Or^ as the reward of Chriftian integrity and virtue. In proportion as this belief and expectation influenceth our minds, and engageth us, not to mere forms and ap- pearances, but to real and extenfive good- nefs, to juftice, equity, humanity, and fmcerity, to temperance and patience, to innocence and ufefulnefs of life -, fo far we are genuine Chriilians, and fliall be ap- proved as fuch by the judge of the world. But if we maize light of this doftrine, de- fpifc the happinefs propofed to us, and give an undue preference to the bafe inte- refts and pleafures of this life, we (land chargeable with extreme folly and ingrati- tude : and if we add to fuch folly and ne- gligence, acls of fraud and hypocrify, op- preffion and cruelty, our final exclufioa from the celeftial manfions will be the more certain, and our punifliment the more dreadful. For as the Jeivs fuffercd the moil terrible calamities that ever any nation underwent in this worlds fo every one who is guilty of the like crimes, not- w'ithftanding his Chriftian prcfefTion, fliall bs tbefalfe Chrlftian deleted and piniifl:cd. 257 be fine to fuftcr in another woiKl the righteous judgment of God. 71? them that are contentious^ and ivho do not obey the truths but obey unrightcoufnefs^ indignation and wrathy tribulation a?jd anguijh upon every foul of man that doth evil : but glory ^ honor and peace to every man that "iVorketh good — of whatever nation or profeflion. For there is no refpe^ of perfim vcith G:d. Vol. IV. S PART (^^■©■^■^^©©^©■©©•©^•©©^•^■aaJ^is^^a PART IV. Containing the Apoftolic Parables: Or, thofe which were intended for the Converfion of the firft Difciples, efpecially the Apoftles, and to quahfy them for their fu- ture Office. ®®%1>®-^^^|J®v5S©%lJf;®v^.:r/^-S®©©^v1i^ S 2 r 261 ] INTRODUCTION. MANKIND are generally moi-c at- tentive to fpcculativc notions, and defirous of knowing what does not belong to them, than willing to be convinced of their pradical errors, and perfuadcd to the performance of important duties. But this latter was the dcfign of our Savior in all his inftruftions to his difciples. He never explained or foretold any thing to them, but with an intention to apply it to fome moral end, and fo far only as the knowledge of it would be ufcrful to them. Many queftions were put to him, to whicJi he returned either no anfwer, or futh a one, as inrtead of gratifying the vatiity or curiofity of the enquirer, tended to im- prefs fome ufcful fcntiment on the mindij S ^ of ±6z fNTRODUCTION. of his followers. Thus, when the queftion was alted him, Are there few that be faved? his anfwer was, Strive to enter in at the fir ait gate. For many fioall feek to enter in^ anifimll not be able. As if he had faid, If it be my prerogative to know the number that fhall be faved, it is not yours. Your bufinefs is not to enquire of me how many fhall be faved, but to take care that yourfelves be of the number > and to this end to arm yourfelves with refolution fuf- ficient to overcome the difficulties that lie in your way. He appears to have con- fined his inftru6lions wholly to the things proper to his own office and charafter, and the moral improvement of them that heard him. There is no inftance of his cor- refting any error,, or teaching any truth, of a merely civil, political, phyfical, or meta- phyfical nature. He feems to have thought it not worth his while, or not belonging to his character, to correft the erroneous *pprehenfions of his difciples, concerning damonifm and pofTeflions: probably be- 8 caufc INTRODUCTION. 263 Caufe he confidered the fubjccV, as more of a phyfical than moral nature. Such was the pcrfe6l propriefV of liis conduit and difcourCes, that notwirhflanding the curi- ous expcftation of his friends and fullow- crs on the one hand, and the artful fnares laid for him by his enemies on the other, he never gratified either party, by de- viating in the lea ft from the province to which he was appointed. His Apoftles, notvvithftanding the ve- neration due to their memory and charac- ter, yet were originally perfons of no edu- cation, and very little underflanding. They were at firft, and for fome time af- ter they became his difciples, very dull of apprehenfion — often making miftakcs — full of fuch conceits as Ipring from igno- rance and fuperftition ; and inftead of be- ing chiefly intent upon the bufinefs for which he deligned them, were dazzled with delufive hopes of riling to wealth and grandeur. Yet he never ccnfureJ any of S 4 their 264 INTRODUCTIOr?. their miftaken notions, but fuch as were hurtful to their morals, ot tended to dif- qualify tlicm for the duty and office of his apoftles: and even thefe he corrected gra- dually, and with the moft admirable leni- ty and tendernefs. All his inftruftions were adapted to rectify their moral fenti- ments-— to wean them from their worldly prejudices—to infpirethem with gooddif- pofitions — and prepare them for their fur ture fervice. If we underftand human nature, and confider how flow and difficult a work it is, to conquer the ftrong holds of igno- rance, prejudice, fuperftition, and world- ly affection ; it will excite our admiration and aftonilhnient, to obferve in how fhort si time, not exceeding four years, our Sa- vior Gonverted fuch a number of followers into men To different from what they were before. The difference between Peter the Jewifli fifherman, and Peter the Christian appflle, was perhaps almofi: as great as i between INTRODUCTION. 2C5 between any two men tliat ever lived. To open the underftandings of the moft igno- rant— to eradicate prejudices mofl: deeply rooted — to lubdue the ftrongcft inclina- tions— to change entirely the minds and tempers of men — is an effect which can hardly be produced by any human Ikill, in the longeft time, and with the utmoft ap- plication. This hath been found by the experience of the ableft inftruLtors and le- giflators in all ages and nations. The whole feries of our Savior's inftru6tions to his difciples was contradi6lory to their moft favorite opinions, inclinations and hopes. It is not pofTible to account for liis fuccefs, if they had not been convinced by a jiow- er, inftruded by a wifdom, aud won by a goodnefs, more than human. They were often upon the point of dcferting him, (for inftance, when he put the queftion to them, after many others had left him in liigh difgufl-, I fill ye aljb go away ?) till by fome new inftance of his miraculous power, or condcfcendlng goodnefs, or in- T imitabic 266 I N t R O D tJ C T I O M. imitable addrefs, he reclaimed them, arid they took a frefli refolution to adhere to him, Notwithftanding all they had feen and heard, during the time of his mini- ftry, yet, when they faw him apprehended, their refolution funk at once, and they all forfook him and fled. Even Peter, who had been the mofl forward in his profef- fions of courage and conftancyj and that very day had vowed he would die with his Mafter rather than defert him, yet was feized with fuch a pannic, upon finding himfelf mark'd and challenged as one of his difciples, that he denied with oaths his having any knowledge of him. And all of them, when they faw him condemned to death, not remembring, or not believ- ing, his predictions of rifing again, aban- doned themfelves to defpair. How theti can we account for it, that thefe men, who were at firft, and for fome time after they converfed with our Savior, fo igno- rant, fo bigotted, fo worldly-minded, {o timid and irrefolute, became afterward fo courageous. INTRODUCTION. 267 courageous, fo difinterefted, fo wife, fo free from ^ewip^ error and fupcrftition. It can be accounted for no othcrvvife than by allowing, that their faith in him was thorovvly re-eftabliflied, by the aftoniiliing faft of his refurreclion, and their minds and tempers changed, by a remembrance of and attention to the inilrudions whicli he had given tliem. We are going to take into confidera- tion, fome of thofe admirable inftruclions, which in conjundion with other caufes, produced fo great an efte£l. — Inllrudions which had not the jeafl tendency to heat their minds with an entaufiaftic paffion, but were adapted to take hold of their underftandings — to convince their judg- ment— to lead them to reflection — and to produce the mofi: ferene, difpaflionatc, at- tentive and candid difpofition, Comparl- fons, fables, and allegories, the moil fa- miliar and entertaining, were often the means by which he engaged their attcn- tion^ 268 INTRODUCTION, tion, and the channels thraugh which he conveyed to them the moft important and fublime truths. Thefe were brought to their perfect remembrance by the efFufion of the Holy Spirit ; and hence they were enabled to commit fo many of them to writing. It may be wifhed that we had much more of our Savior's actions and converfation recorded. But we ought ra- ther to lupprefs fuch a wifii, and confider it as no better than a vain curiofity. The Evangelifts appear to be fo far from ha- ving a defign to make the moft of eveiy thing, that it is evident their intention was, to relate only fuch a number of facts, and fuch fpecimens of our Savior s conver- fation and doctrine, as would be a fuffi- cient foundation for our belief and prac- tice. This they have done with the ut- moft concifenefs and fimplicity — leaving the reader to make Jiis own remarks and reflections on every paffage. They expofe to view, without the leaft difguife or palli- ation, their own mifluikes and failings, a$ well INTRODUCTION. 269 well as relate thofe actions, arguments and inftrudions of our Savior, by which they were converted into quite different men. We fliall not clearly underftand the fol- lowing parables, if we do not confider them as calculated for the converfion and improvement of his own apoftlcs and firft difciples; the more we attend to their ca- pacity, temper and fituation, the more will the propriety and excellence of thefc parabolic inftrudions appear, as 'intended to corrcvSl their errors and failings, and endue them with thofe'qualifications, which were requifite to the difchaige of the apo- ilojic office. D I S- •«**«««»«t«*«««s«««»»»»«««»*»««»|k» DISCOURSE I. The rich man laying up his Goods : Or, Selfiflmefs and Voluptuouf- ncfs expofed. ##»«»«#f##»«ii#«»#»«««^##«»»«»»1l»»«» [ 273 ] Luke xii. i6. And he fpake a parable unto them^ j'oying^^ The ground of a certain rich man brought forth plentifully. And he thought ivithin himfelf faying^ What fhall I doy becaufe I have 710 room where to bcftow my fruits ? And he faid, This will I do : I will full down fny barns and build greater-, and there will I bejlow all my fruits and my goods. And I will fay to my foul^ Soul^ thou ha ft much goods laid up for ma' y yean \ take thine eafe, eaty drink y and be merry, ^ -^^But God faid v?iio himy Thoufooly this night thy foulfiallbe required of ttyee : then whofe JJ:all thofc things be which thou hajl provided? — So is he that layethup treafutc for himjllfy and is not rich towards God* Vol. IV. T THIS 274 ^f^^ ^^*^^ ^^^^ laying up his Goods : Of, THIS parable, like many others, took its rife from a particular incident. While our Savior was encouraging his dif- ciples to an undaunted profeffion of the gofpel, inftrucling them how to act, and affuring them of proper affiflance in the mojfl important conjunctures, he was in- terrupted by one of the crowd preferring a petition to him, to this effect > That he would pleafe to act as judge, or umpire, in a caufe between hlmfelf and his brother, concerning a contefted eftate, to a fhare . of which he thought himfelf entitled ; and that he would ufe his authority in obliging his brother to confent to a divifion. But our Lord refufes to take any cognizance of the affair ; alledging that he had no au- thority to determine fuch matters. It ap- pears from his whole condu6t, as well as this palTage, that he did not confider him- felf as having any jurifdiction in civil caufes. And tho' his enemies often laid fnaresfor him, tempting him, with much artifice, to afilime civil power, yet he al- " ways. SelfiJJmefi and Voluptuoujncfi expcfed. 275 ways, with fupeiior wifdom, avoided it. But knowing that in this cafe, the wrong or injuftice, on which foever fide it lav, fprung from a motive of avarice or fclfiOi- nefs, he begins a new (erics of inftrudions to his difciples and the refl of his audience, by faying, Take heed and beware of covet- cufnc/s. For a mans lije confijleth not in the abundance of the things which he pojjeffetb.^^ Then he introduces the parable of the text as an illuftration of the foregoing propo- fition, and adds to it this moral conclu- fion : So is he that layeth up treafurefor him- felft but is not rich towards God. As if lie had faid, this is the dcfcription or picture of a covetous, felfifli, vohiptuous man, deftitute of the fentimcnts of piety, virtue and humanity. There are but few of our Savior's parables, and this is one, in whicli the moral dcfign is cxprcHed previous to the parable itfclf : tlic rcal'on of which pe- culiarity fccms to be this, that it is infcrtcd in the midft of a difcourfc, and was in- tended to give fpirit and force both to the T z pre- 276 T^he rich Man laying up his Goods : Ofy preceding and following admonitions, lb as to render them more impreflive upon the minds of his audience. But tho' the defign is pievioufly fuggefted, it is more largely exprefled and applied, in the fub- fequent exhortations. We fhall therefore confidcr the parable, or the character de- fcribed in it, (1.) In its natural propriety and confiftency. (2.) In a moral and re- ligious view. (3.) As illuftrating the propofuion preceding. And (4.) As in- troduftory to the exhortations following, (i.) We fliall confider the natural pro- priety and confiftency of the character de- fciibed. — There was a man (faith the pa- rable) poiTefled of an ample eftate, whofe lands proved fo fertile, that they yielded- him a return, for the culture he had be- ftowed upon them, beyond his expeda- tion. In a few years, the produce was {o very large, that he was at a lofs how to difpofe of it. This occafioned him mucli perplexity and ftudy, in devifmg by wHat means Sfl/i/Jjnefs and Foluptuoufncfi cxpcfcJ. 277 means he could bcft fccure all the advan- tage and enjoyment of it to liimfclf. At length, he relbh'cd upon this method, as the mod expedient, — to pull dow n his old (canty barns and ftoichouies, and to build fuch as would contain and preferve the vaft increafe of his goods. Having feltkd this plan in his mind, he thought that as ibon as he had executed it, all the trouble of life would be over, and he lliould then have nothing to do, but to regale himfelf, without controul or moleftation. It gave him much fatisfaflion to have determined upon {o prudent a fcheme : and he was ftill more delighted with the profpe(5l of (o much eafe and enjoyment, after he had finifhed the troublcfome and laborious parr. lie could not forbear congratulat- ing hiii own foul with the highell fclf- complacency, upon the full expectation of being comj)letely happy. He was well af- furcd, that his treafures and magazines would not fail him; and ihcrefoie had every thing within his immediate reach, T 3 that 278 The rich Man laying up his Goods : Of^y that he thought requifite to that end. This plan, which he had projected for the remaining part of his Ufe, pleafed his ima- gination, and occupied his mind fo en- tirely, as to exclude all thought of any ac- cident that might intervene to difconcert ite Moft perfons are very credulous in be- lieving what they earneftly wifli to be true; and are very loth to admit the icjea of fuch events, as may difappoint their fond hopes, and demolifh the fcheme of happinefs, which their fancy hath erecled. Such was the temper and fituation of our wealthy proprietor, in the midft of his contrivances how to difpofe of and enjoy his fwperabundant property. He pleafed himfdf with the profpeft not only of much goods laid upy but alfo of 772any years^ 111 which he fhould enjoy them, in the in* dulgence of all his appetites and defires : and to make his fcheme complete, he re- folved to live for himfelf alone, and to give himfelf no concern about the affairs or condition of others. By all thefe means 9 he Selfiflmefs and Foluptuoufncfs cxpofcJ. 279 he thought himfclf fccurc, and that no- thing was wantuig to the certain accom- pHlhment of his views. But where lie feemcd to himklf to be mofi: wife, he was moll fool idi; and his confidence was the mere effect of his folly. For the provi- dence of God foon detected the vanity of his projc6ls. A fingle accident, which he had Icaft of ail fufpcctcd, blalled his hopes, and ruined his fcheme, in a mo- ment. He who had firmly promifcd him- felf many years of voluptuous indulgence, did not live to another day. That night he was removed from his dwelling on earth, to the place from whence there is no return. Whofe then were thofo thini^s which he had provided ? — For whom was he fo careful to treafure up all his goods? — Not for himjdf it is evident ^ — tho* all his care and concern had been for himjclf alone. We fliall now confidcr fomc dirtindl properties of the character here defcribcd, T 4. 9^ 2 So T/3i; rich Man laying up his Goods : Or, as copied from human life.— His ruling paffion or predominant quality appears to have been the love of pleafure, even in the lovv^eft fenfe of the word. His fupreme happinefs was that of an Epicure^ — to re- gale himfelf with delicacies ; to pamper his appetites to the full, and to pafs his whole time in fuch amufements, as might beft contribute to dimpate thought and recre- ate his fpirits with mirth and gaiety: or^, as it is exprefled in the text in few words, to take his eafe^ eat^ drink^ and he merry, — Now, wherever this fcheme of indolence and voluptuoufnefs lies uppermoft in the mind, other defires and pafTions v/ill na- turally follov/ in fubfervience to it : as par- ticularly, the defire of gain, w^hich will fpring up and grovv^, in proportion to it; becaufe it is weahh only that renders it moft practicable, and impowers men to purfue and gratify fuch inclinations. This then of courfe becomes the fecond prevail- ing paffion in the mind of fuch -a perfon j a:id this is properly ftiled Covet oujnefs. For tho' Scl/i/Imfs and Voluptuoufnefi cxpojcj. 281 tho' in fuch a charader it is not always known and cliftinguinied by that name, yet in facl luxury and avarice arc not on- ly compatible, but naturally connected. Whoever confiders tlie gratification of his own fancy and appetites, in a ftate of eafc and independence, as the happieft kind of life, will naturally become greedy of ac- quiring the means of placing and fupport- ing himlelf in fuch a (late : and tho' his diipofition to cxpcnce may be equally powerful and more apparent, and by con- cealing his avarice, favc him from the im- putation of it, yet he will be found, upon examination, to have a ftronger pallioa for wealth, than is confiftent with honor and generofity, if not common honefly. It is not the penurious hoarding mifer on- ly, who dcferves the name of covetous: one man may be as greedy to acquire with a view of fpending, as another, of hoard- ing: and confcquently the luxurious pro- digal may harbor in his mind as fordid ^nd infatiable avarice, ^s he who defrauds hmifelf 282 ^he rich Man laying lip his Goods: Or, himfelf of the conveniencles and even ne- cefTaries of life, to fave expence. The lat- ter are indeed the moft remarkable, and therefore moft e)^pofed to common cenfure : but if a man fcruples not to take the me- thods of falfliood, fraud or oppreffion, in order to gain wealth, or if he refufes to difcharge obligations, to relieve the indi- gent, to fupport thofe that depend upon him, or to contribute his fhare to public fervices; what difference does it make,' whether it is for the fake of expending, or accumulating ? — The greedy defire and infatiable temper is alike in both cafes. If indeed one of the former fpecies fhould find himfclf in the like circumftances as thofe of the rich man in the parable ; if by any means his fortune (hould be augment- ed beyond his hopes, fo much as to ap- pear fufficient for the purpofes of luxury and felf-indulgence, he will then be under little or no temptation to acquire more property by unjuft methods 3 and confe- quently his covetoufnefs will not appear in acts Zclfiflmcji and Voluptucufnrfs cxpofcJ, 283 a6ls of fraud or extortion, but only \x\ witholding his fubdancc from all the ufcj of charity and beneficence, and devoting it entirely to the aforefaid fcUifli purpofes. — Hence we may diicover anothi-r quality of the charader dcfcribed in the parable, viz. inhumanity : by which I do not mean downright cruelty or injurioufnefi to others, but only a want of focial aiicc- tion, of tendernefs and compafTion, chari* ty and generofity. That this was a part of the character intended plainly appears from the language which the wealthy per- fon ufes with himfelf. For when pcrfons are alone, converfing, propofing and de- bating with themfclves, for their own fu- ture conduct and condition in life, they give vent to the genuine purpofes and in- clinations of their hearts, and exprefs themfelves without difguife. When the wealthy j)erfon therefore had taken a view of his augmented (lores, and refolved up- on his meafures for preferving and fecuring them, his mind naturally ran forward to the 284 The rich Man laying up bis Goods : Or, the life and enjoyment of ihem ; and he makes to himiclf lach propofais and pro- rnifes, as were moft agreeable to his tem^ per and inclinations. Let us obferve then his manner of thinking upon this occa- lion. Does he reflect thus with himfelf— ** That the providence of God had been *' exceedingly liberal to him, far beyond *' his deferts or expectations, and even " overcharged him with abundance. — *' That he would therefore (hew his gra- *' titude to Heaven, by his generofity to ** his fellovv-cieatures. That the indi- " gent and miferable fhouM find relief " from the amplitude of his ftores. — That ^* he would employ himfelf and his weakh " in difcharging ufeful and important of- " fices for the welfare of his country, or " in making puMic endowments, for the " fervice of religion, or the fapport of the ^' widow, the orphan, the aged, the dif- f' abled, the difeafed, or lunatic. — That ^' his foul would rejoice in the honor and ^' hsppiil'fs of exercifmg the noble pfero- rr b " ^ative Selpjlmefs and Vohiptuoufncfs cxpofed. 2S5' ^ gative of doing good, and being the *' common friend and benefactor of man- '' kind around him.'* — Such would have been the fentiments of a man of true worth in the midfl: of his abundance: but how different from the h\nguage of the worthlefs Epicure in the parable: I ivill fay to wy foul, Scul, thou haft much goods laid up for matiy years : take thine eafi\ eat^ drink, and he merry. — Thus he exprcfTcs the only purpofe for wliich he was defirous of acquiring and prcferving wcahh, and to which alone he was fully rcfolvcd to ap- ply it. He is fo far from thinking of the fatherlefs, the ftranger, the difcafcd, and the dcftitutc; as deriving any benefit or re- lief from his abundance, that he fecms to have forgot even his friends and kindred ; as if he had not the leaft regard for them^ and the only object of Iiis affcftlon aiul kindncTs was himfelf. Vox the admirable addrcfo of '' Take yonr eafe/ f^t, drink, '« and be merry, neighbors, nor to his friends, nor to hi$ relations^ 286 ^he rich Man laying up bis Goods : Or^ relations, no, nor to his family (for in- deed it feems probable that he had none, from the queilion, Then whofe JJjall thofe things be which thou ha/l provided ? ) — but to his own foul, exclufive of all the world. ' — We may fum up his quahties then in one word, which is complete Seljijhnefs* His wealth, his faculties, his time, and his thoughts, were all devoted to the fer- vice of himfelf , that bafe and fordid felf, which had no conception of mental enter- tainments, the fatisfactions of piety, or the afFeftions of friendfliip, humanity, and generofity — no relifli for any other enjoyments than thofe of foolifli mirth and voluptuous grati6cation ! Now, in reflecting upon this character, which our Savior has drawn in few ftrokes but flirong colors, fo as to render it uni- form and perfe6l in its kindj we may be apt to look upon it as very extraordinary and fingular, fuch as fcarce ever cxifted in human life. And it is to be hoped, for tfic Selji/lmefs andVoIiiptuouf?iefs cxpoft:J, 2S7 the honor of human nature, that luch fniJJjed chaia6lcrs arc but fcldom to be met with. Yet there are too many in the world, who bear a ftrong rcfemblance to the pifture here exhibited, tho* the Hkc- ncfs may not be perfect, nor perhaps clearly .difccrnible at firil view. For our Savior ridds, So is he that laycth up ireafure for himfclj\ hut is not rich tcivards God. Every perfon, whofc main ftudy in life is to enrich and gratify liimfelf with external poffefTions and fenfual enjoyments, and who confequently neglects to acquire the internal endowments of piety and virtue, is in proportion comprehended in the foregoing defcription. A confiften^ and perfc6t character of any kind is rai elv to be found, if ever, in human life. VVifdom and folly, virtue and vice, felfifhnefs and generofity, are mixed together in the fame perfon ; and the character takes its deno- mination from that which appears to be prevalent. But it is incunjbent upon every man to confider, to which kind liis own cIiRraOer 288 fhe rich Man laying up his Goods : Or^ chara6ler belongs, or what are his govern* ing difpofitions and views : and particu- larly, whether the felfifh, or the humane and liberal difpofitions prevail. And let it be remembered, that under the charafler of felfiflinefs are comprehended vanity, lu- xury, and fenfuality, no lefs than the fpi- rit of penurioufncfs, or the defire of hoarding and accumulating. For as we before obferved, avarice is as often joined to prodigality as to parfimony, and more frequently in the younger part of life, while the fenfes and appetites retain their ^ vigor. If the fupreme object of our view be not to ferve and oblige others, to relieve the wants of the needy, or add to the wel- fare of the community, but merely to pleafe ourfelves, exclufive of our fellow- creatures and the happinefs of fociety : it does not at all diminifh the felfifhnefs, whether our pleafure confifts in lefl^ening our expences in order to grow richer, or increafing them by intemperance and lu- xury. For it is plain, that in either cafe we Selfijhnefs and / ^oluptuzufiiefs cxpofcd. 289 we are equally laying up or appropriating treafures for ouri'dvcs, without becoming rich towards God, i. e. without acquiring one mite of real worth or goodnefs. Let us in the next place contemplate the character defcribcJ in a moral and re- ligious view, /. e. take the meafurc, not of its excellence and worth, but its dc- formity and worthlefncfs. For if there be a character in the world thoroughly defpi- cable — if there be a perfon who docs not defer ve to be regarded as SL/e//aiv -creature, it is undoubtedly the man whofe heart \s thoroughly Jei/ijb. Fur tho* this temper does not neceflarily imply fuch difpofitions and actions as are of the moll injurious and criminal nature, yet it is evident, tliat whenever the temptations of profit or pleafure occur, he will not be reftrain^d from committing the very word of ciimes, by any motives except fuch as are purely feltiih, or which arife from a regard to his own intereft, eafe or fafcty. As he has no Vol. IV. U concern 290 The rich Man laying tip his Goods : Or, concern for the welfare of others, but makes his own will the fupreme rule, and his own pleafure the ultimate end, of all his actions ; (o if he does not violate the rights of fociety, or of particular perfons, by acls of injuftice or oppreflion, they are not in the leafl: obliged to him for his feem- ing moderation, nor is there any thing virtuous or praife-w^orthy in it ; becaufe he is not witheld by any afFeftions of ge- nerofity, or humanity, or piety, but only by the fear of fome detriment or inconve- nience to himfelf. But where he is not apprehenfive of trouble or danger enfuing to himfelf, he 'will not be in the leaft fcru- pulous of ferving his own intereft, or gra- tifying his own inclinations, at the ex- pence, hazard or ruin of any other perfbn, or of the whole community. The few good qualities he may feem to be pofTefied of, are mere effefts of his prudence, or rather cunnings in difcerning and avoiding thofe injuries and excefles, by which he would hurt himfelf. And therefore, tho* he Selfijhntfs and Voluptuoufnefi expo fed. 291 he may not be guilty of any notorious breach of the laws cither of God or man, yet his heart is delVitute of goocincfs, and of every quality that can be thought to dc- ferve, cither the approbation of heaven, or refpeftfrom men. It is pofiible that an- other i>erfon may be traniportcd, through negHgencc or furprize, by the fuddeii impulfc of padion or appetite, to fom« particular adion more culpable in it- felf, than any which the man of feliifh prudence is known to be guilty of; yet may be poflcffed of much goodnefs of heart, and many excellent and valuable qualities. It is a very falfe way of e(li- mating the charaflers of men, to judge of them by a fmglc a6lion, without attend- ing to the ufual tenor of their conduct, and comprehending the principles and motives, upon which they form the gene- ral plan and courfe of their lives. Nor is it to be expefted, that men of the former character will always prcferve themfelvcs from the moft flagrant crimes. For op- U 2 portunitics 292 ^he rich Man laying up his Goods : Or^ portunities will probably occur, fooner or later, of ferving their felfifh ends by dif- honeft means, without endangering them- felves, or at leaft wdth a flattering profpe£l offecurity: in which cafe, no principle or motive will remain in their minds fufficient to refill the temptation. Fear, the only barrier, being removed, they will tranfgrefs without fcruple, and run the utmofl lengths of wickednefs. Such a temper then is abfolutely inconfiftent with every degree of virtue or moral goodnefs, and it is equally incompatible with true piety or devotion. Whatever pretenfions a felfifh man may make to religion, he can have no other meaning, than to ferve his own ends more privately and efFe£lually, under fuch a difguife. He can have no efteem, nor hardly the leaft conception, of that di- vine charafter, that moft fublime glory and happinefs, which confifts in the infi- nite exertions of power and wifdom to the purpofes of goodnefs and beneficence. The only impreflion which he is capable of, from Selfijhnejs and l^^ohtptuoufncjl cxpofcd, 29-* from the belief or apprehcnfion of a Dcitv, is that of a flavifh fear, or the terror of future and unknown punifhments. Such a terror may probably haunt his mind, and fometimes gain a llrong pofTclHon of it: but he will endeavor to difpoflcfs ir, either by the cares and pleafurcs of the woild, or by fubliltuting the formalities of fuperftition indcad of virtue and true religion. His affections and condufl will turn upon the fame hinge with rcfpcct both to God and his fellov^-creatures. In all the appearances he may put on, cither of piety or humanity, his only view will be, to fecure himfclf from the formidable confequences of human or divine rcfcnt- ment; that he may gratify his own ava- ricious and voluptuous inclinations, free from moleftation and the dread of punifh- ment; without any real value either for the approbation of heavcrt or the good- will of men. U 3 Havin3 294 The rich Man laying up hh Goods: Or^ I-Iaving thus weighed the charafler defcribed, in the balance of rehgion ox^ moraUty, let us in the next place attend to the parable as an illaftration of the pre- ceding propofition, I'haf mans life confifl- cth not in the abundance of the things which he pofcjjeth. How many are there who think and aft upon the contrary maxim ! viz, tliat mans life does confift in the abundance of the things which he pof- felTes. Bat the error and delufion of fuch a perfon^s mind, and his want of a right judgment as well as virtuous difpofition, may be eafily made to appear. He makes a falfe eftimate of human life in the moft important refpecls. In the firft place, he miftakes in fiipponng that the main happinefs of life confifts in the enjoyment of eafe and pleafure, and the poffefiion and application of wealth to that end. Having no experience or rclifh of more fubftantial and lailing fatisfadtions^ he knovvs not what a lofs he fuftains of all thofc delights which arife from tran-^ quiUty Sclfiflonefs and Voluptuoufnef^ expo fed, 295 quility of mind, from a fenfc of virtue, honor, and friend Ihip, from a confidence in the wifdom and goodnefs of the Deity, and from the hope of a future and eternal life — confidcrs not, that the cuhivation and exercife of the higher faculties of the mind, and worthier affeclions of the heart, are eflentially rcquilite to the bcft enjov- ment of life — nor is aware how mean and fugitive his good things are, liow little capable of yielding a lafting contentment, even in the moft prudent ufe of them, or how certainly vicious indulgences will ter- minate fooner or later in uneafmefs and remorfe. In the next place, he (hews his error and folly, by not taking into his view a future Ihite. His affections and defires are confined by the very nature of them to the limits of this life, and often to much narrower limits: fince, exclufive ^^/'death, want of healtii, or the approach of *' old age, will deftroy all the pleafurcs of voluptuoufncfs. And then, the pafnoii of avarice alone will remain in t!ie cnn- U 4 , kcred 296 ^he rich Man laying up his Goods : Or^ kered heart, and continue increafing to the end of a miferable life. During this whole courfe of voluptuoufnefs and ava- rice, the idea and expectation of another life becomes fainter, and is abforbed in fenfual and worldly paffions : the heart be- comes dead, and the eye clofed to every profpecl of this kind. But if there be a life to come, and eternal ftate, it is evi- dent that fuch perfons take in but a very contracted view of their own exiftence, entirely forget the principal part, and all their prudence and forefight fall infinitely l*hort of that which is their only itudy, and which they fancy themfelves to purfue mcPc eflectuallyi their own eafe^ fafety, intereft, and happincfs. — A third inliance in which they deceive themfelves, and make a falfe eftimate of future events, is in regard to the duration of their own lives. Their thoughts are continually employed either upon the fenfual and worldly ends they propofe to themfelves, pr ^he means of obtaining them.. No room 13 Selfijhnefs and Voluptuoufnefs expofcJ. 297 IS left in their narrow minds for ideas and views of a different kind : or If fiich ideas accidentally intrude, they are Induftrioufly expelled. Particularly, the continuance of their own lives is fo abfolutcly neceflary to the execution of their defigns, and the enjoyment of their hopes, that the con- trary fuppofition is either never admitted, or elfe immediately rejected, as unreafon- able and offenfive, or utterly impertinent and foreign to them. The flendereft pro- bability pafTes in their imagination for a certainty, merely by excluding all apprc- lienfions of the contrary. I i^ill pull doivn f?jy barnSy and build greater \ and there ^.vill I bejlow all my fruits and my goods. What then ? When he had lived to execute this part of his fchcme — ^thcn — / will fay to my Soul, Soul, thou hajl much goods laid up for many years, — That lie had much goods ^ appears from the ftory ; but how came he to be {o pofitive that he had many years be- fore him ? — He was refolvcd to take it for granted, as a thing not ,to be quellioncd. For 298 ^'^^ f^'^^^^ ^^^^^^ laying up his Goods : Or, For then the moft pleafing part of his fcheme was to take efFeft^ and he would come to the fall enjoyment of all he had fo carefully laid up. . " Then, faid he, *' my foul fliall take her fill, and all fliall " be eafe, pleafure and joy." — But the v/ifdom of providence thought fit to order otherwife. At the very time, that his mind was thus wrapt up, in the confident hope, of (o much fenfual felicity, the meffenger of death was at hand, to dlfll- pate his projefts, like fmoke in a whirl- wind, and hurry his foul away, he knew not whither. With how much meaning and propriety then is the appellation given to him, of Fool! — this night thy foul fiall be required of thee ? Nothing could more thorowly expofe the vanity and folly of fuch worldly pre- fix mption than the parable, as introduced in the context; efpecially the ftriking cir- cumilance of his foul being required of him the very night of thai day which he had Seljifinefs and Foluptucufncfs exfofcd. ^ ^ y had employed in contriving and determin- ing how to enjoy life for many years to come. But had his life been fparcd for many days, or even years, the fame event would iiave awaited him at laft, and the difference might not have been {o much in his favor, as human fancy is apt to imagine : on the contrary, it is more tlian poiliblc that the fentcncc of immechatc death might be an acl of clemency to him \ and that it was better for him to be cut off in the midff of liis days and pro- jects, than to have lived longer ; as he would probably have laid up for himfclf, in the enjoyment of his much goods for many years, accumulated liorcs of mifery and anguifh, if not for the remainder of this Hfe, yet for that which is to conic. The laff thing we propofed was to con- fider the parable as introductory to our Sa- vior's following exhortations to his dif- ciples. — Tbcrejorc I fay unto you, take no thought (or be not anxious) Jor your life, what 300 T^he rich Man laying up his Goods ; Or, ivhat ye Jkall eat^ neither for the body^ what ye J]j all put on, 7 he life is more than meaty and the body is more than raiment, Confder the ravens : jcr they neither fow 7ior reap^ which neither have Jiore-houfe nor barn ; and God feedeth them. How much more are ye better than the fowls ? And which of you with takifig thought can add to his ftature {or age) one cubit ? If ye then be 7iot able to do that which is Icaji^ why take ye thought for the refl ? Confider the lilies, how they grow — they toil not — they f pin not — and yet I fay unto yoUy that Solomon in all his glory was not arrayed like one of thefe. If then God fo clothe the grafs, which is to-day in the ficld^ and tO'jnorrow is caft into the oven , how much more will he clothe you^ O ye of little f^iitlj ? — And fee k not ye what ye fiall eaty or what ye fiall drinks neither be ye of doubtful mind (or elevated with vain hopes.) For all thefe things do the nations of the world feek after : and your father knoweth that ye have need of thefe things. But rather feck ye the ki?i^dom Selfijhnefi and Foluptuoufnijs expcj.ut, 3 0 1 kingdom of God, and all tbcjc things jkall be added unto you. These exhortations have a maniicft: connection witli the parable, and arc a natural and jull application of it, as ad- drefied to the Apoftlcs, and firll diiciplcs. In this view, they have undoubtedly a pe- culiar propriety. But the general fcnfc and argument contained in them arc ap- plicable in proportion to all mankind. For if life and health (the mod neceffary and valuable things) cannot be fecured or prolonged by much thought and conftant follicitude, how vain is it to be dcpredal with care and anxiety, or elevated with flattering ideas and hopes, about other in- ferior matters? — fuch as — pollefljons — ornaments — cloathing — diet. Of what ufe, for inftance, arc fplcndid garments to the body tliat is decaying and mouldring into dull: ? or the moft exquilitc food to the fickly and loathing appetite? or iin- menfe poff.'fTions to him that murt" quick- 1/ 302 l*he rich Maji laying up his Goods: Or, ly leave them, never to return? — But if* men place their chief honor and happinefs in the endowments of the mind, in the pofl'eflion of knowledge and wifdom, and the exercife of virtue and goodnefs; thefe are indeed valuable goods, and are truly laid up for many years : they afford pleafure and fatisfaclion fuperior to all other; and men may promife themfelves the enjoyment of this kind of wealthy not only through all the ftages of this life, but to the boundlefs ages of eternity. It feems almoft fuperfluous to obferve, that the parable and fubfequent exhorta- tlons were not intended to reftrain men from a prudent and diligent profecution of their worldly affairs, or from making provifion for the due fupport of themfelves or their poflerity, or from encreafing their fubftance by lawful and honorable me- thods, or enjoying it in innocent enter- tainments, and with a focial liberality. Neither the prudent oeconomifl, nor the 1 indufirioiis Selfifl:nefs and Foluptuoufncfi expojid. 303 induftrious and provident hulbnnd, nor the wealthy proprietor, nor even the incrcafer and accumulator of wealth, nor yet the expender of it, in plentiful and hofpitable living; none of thcfc, fcparate or united, confidered merely as fuch, come up to thj characVer defcribed in the parable. lie is rcprefented indeed as thoughtful, careful, prudent, provident — but to what end? — cnly for the gratification of bimjclf^ in eaic, mirth, and fenfual pleafure — as making provifion, ojily fur the ignoble, worthleli, precarious, and perilhing part of bimjclf. On the other hand, the wife and virtuous, along with all their worldly cares, purfuits and amufements, attend to, and cultivate the more excellent and valuable part—^ and, by doing good to others, provide {o^ that Jelf which will not perifh, but live and flouridi for ever, in increafing dignity and happincfs. D 5r]^^5^5^^^^^^3yfe3HaX3yK DISCOURSE ir. The Widow's AfTuluity: Or, the Benefit of Perfeverance. «**i^yyyt^»t^^^555i3HH[35 Vol. IV. X [ 3^7 ] Luke xnii. i. ^nd he f^ake a parable unto them, to this crj^ that vicn ought always to fray\ and not faint : fiy'n^. There was in a city a judge which feared not God, neither regarded man. And there was a widow in that citVy and P:c came unto hiniy faying^ Avenge me of ?ni?ic adverfary. Ana he would not for a while ; but afterward he faid witljin himfclf — Tho I Jear not God^ nor regard man^ yet becaufe this widow troubleth me, I will avenge hcr^ lejl by her continual coming fke weary me. And the Lord faid. Hear what the urjjuft judge faith. And jhall not God avenge his own ele^l^ which cry day and night unto him^ though he bear long with them ? 1 tell you X 2 that 3o3 The PVidcws Jftduity : Or, that kc "ivill avenge them fpeedily. Ne^oer- thelefi^ ivhen the Son of Man cometh, Jhall he find faith on the earth ? TO underftand this parable, we nuiiT: take it in conneclion with the latter part of the foregoing chapter 5 in which our Savior foretells and defcribes the fituation his diiciples would be redu- ced to after his death, and before the de- flruc'tion of Jcrufalem. He appears to have had two principal points in view : one to prefcrve his followers from being involved in that general ruin, which was coming upon the fewijh nation — the other, to eilablifli them in their Chriftian faith and piety. Thefe two views were fo far coincident, as their remembering and obfeiving his iniT:ru<^l:ions would be the means of their fafcty. The warning and advice which he gives to this end, is to make a timely efcape out of the city of Jcrufalem and the neighboring country; aiid, as foon as they perceived the figns which tie Benefit of Pcrjevcraiuw 309 which lie dcfcribes, to ufc all poflibic fpeed, without attempting to fave their goods, or fo much as to lock behind rbcm ; left, like Lot's wife, they fliouKl be fur- prized and pcrifh in the attcnij)t: for the ruin would be fprcatl over the whole country, like the lightning which fills tlic whole atmofphcre. If then they fuffercd themfelves to be deceived by appearances, and becaufc they faw their neighbors fcaft- ing and marrying, as in full peace and fc- rurity, lliould conclude that all was 1 or if, when the danger became vifible, they liftened to the tales of ciedulous and confident perfons, pretending that a Ihvior or deliverer was rifen up, in this place or the other; the mifvake woidd be fatal, and they would perifh, like the reft of the •yt'a;j, through their ov/n nci;!igcncc and unbelief: but if they fteadlly confided in his prcdidions, and purfued his inftruc- tions, they ihould be favcd. Some of them, upon hearing this prophetic defc::p- tion and warning, were defirous to know X 3 where 3 I o l^he Widows JJftduity : Or, where the ftorm would chiefly fall, or what particular part of the country would be fo certainly and fuddenly expofed to ruin. He anfvvers by a proverbial expref- fion, Wherever the car cafe is, there will the eagles be gathered together. Wherever the prey is, there will be the birds of prey : i. e. wherever the body, riches and (Irength of the Jewifh nation lay, there will the Roman armies be afienibled. — But befide this common calamity and diftrefs, the dif-» ciples, or Chrittians, v^^Duld fuffer peculiar hardihips and difcouragcments^ as they would be at the fame time hated and per- fecuted by all men, efpecially by their countrymen the Jews^ and would find no redrefs for the injuries they fuftained ; neither tlie Jewifih nor the heathen magi* flrate being then difpofed to do them juf- tice, and grant them proteftion. Nay, it would feem as if divine providence itfelf had abandoned them to the power of their enemies, and left them in circumftances the moH diftreflld and hopelefs, in confe- Quen/*^ s-^ the Benefit of Pcrfevcrcncc. qucnce of their Chriftian profeilion. la this dark and melancholy profpect tiurc- fore, their faith, piety and patience would be put to the fevered trial, antl t'PiCy would be under ftrong temptation tu C\z^ fert Chriftianity, from an abfuUite dcfpair of finding any protection or fafcty in liie profeffion of it. Our Savior forefeeing this extremity, and intending to foitily their minds againd it, acids to tlic pro- phetic defcription aiad advice which he had given them in the foregoing chapter, the parable of the text, " of a judge in a city, *' who feared not God, neither regarded *« man; and a widow in that cily, vvho " came to imj)lore his protc^ion, and in- " treat him to comi^cl her adverfary to '^ make reparation for the injury fhe had ^^ received, and who at length obtained '' redicfs merely by perfevering in her ap- '^ plication." And hence he teaches his difciplcs to infer, that if this opprdW widow did obtain, at length, by her con- ftancY and patierxc, a redrcfs of lur gnc- X 4 vanccs. 312 The Wido'ws AJjiduity: Or^ vances, from a judge, who had no awe either of divine or human authority, and fo little difpofuion to Juftice, or compaf- fion for the injured, that her importunity was more prevalent with him than the right of the cafe; how much more cer- tainly might they expeft proteftion ancj deliverance from the all-righteous judge of the world, tho' he might feem to delay it for a long time. — Hear^ faith he, what the unjujl judge faith : a?id J]mU not God avenge his own eletl^ who cry unto him day and nighty tho he bear long with them ?— I jay unto yoUy that he will avenge them fpee-- dily. The meaning is, that tho' his dif- ciples would think the feafon of trial and affliction very long, yet if they perfevered, the providence of God would certainly in due time grant them deliverance, and would foon avenge them, or vindicate their caufe, upon their enemies the perfe- cuting "^ewu Our the Bcncjit of Fcrfcverance. 3 j j Our Evan-jclill: obferves, that he fpoke this parable to the end, that men ought aU luays to prayy and not to faint. The word Men is not in the original, but that they (his dilciples) ought to pray always, and not to faint: i.e, not be tempted to de- fpair in tliofc feafons of trial and diftrefs, but to maintain a fleady confidence in the jufticj and protection of divine provi- dence. We find another parable to tlic like purpofe in Chap. 11. ver. 5. And he Jaid unio them^ IVhich of you ft:all ha^ie a friendy and flmll go unto him at midnight^ and fay unto him^ Friend^ lend me three loaves : for a friend of mine in his journey is come to me^ and I have nothing to fet before him. — And he from ivithin jhall anfjjer and fayy 'i rouble me not — the door is now fluty and my children are lii'ith me in bed — / can^ not rife and give thee, I fay unto you^ Thd he will not rife and give him^ becaufe be is bis friend 'y yet becaufe of his import unity^ he will rife and give him as many as he necdetb,—^ This parable follows, and appears to Iiavc a 3 14 "^f^^ Widows Afjididty : Or^ a reference to, the petition of prayer. Lead la not unto temptation^ but deliver u^ from evil: and by both our Savior intend- ed to exhort his difciples to conflancy and an unwearied perfeverance, in the midfl: of temptations and difcouragements. To this end, he reprefents both petitioners as obtaining their ends merely by conflancy of application. — It is, then, a v/rong conftruclion of thefe parables, to fuppofe, that he intended to reprefent to his difciples the charafter and difpofition of the fu- preme Being — or to recommend frequen- cy and importunity in verbal a(5ls of de- votion : both thefe views were foreign to his purpofe ^ which was only to convince his difciples, by fuch familiar examples, of the importance of perfeverance, and the benefit and fuccefs which they might certainly expeft from fteddinefs and con- flancy in their Chriflian piety. On the other hand, nothing could be more to his purpofe, than to produce examples of fuc- ccfs, in cafes where it was derived, not lb n:uch the Benefit of Pcrfcvcraucc, 3 1 5 much from the difpofition of the perfons, to whom tlic appUcation was fuppofcd to be made, as from the unwearied patience and conftant endeavors of the applying parties. The injured widow gained her caufc — t\v: friend in need fucccedcd in Iiis defign — merely by their own patience and comlancy. Had they defpaiicd of fucccfs, and defiftcd from their jniipofe — had their patience been cxhauftcd — had they been tempted to indolence and negligence, they would have failed of luccefs, and loll all thw fruit of their former attempts. But they v/ere refolved not to be difcouraged by diiiiculties, but to do all that v/as 'u\ their power, and to try the effect of pa- tience, afliduity, and repeated efforts, tho' a]')pearanccs were fo much againft them j av.d tho* they were aware, tliat there was not a luHicient feiife of juflicc in one cafe, or of fricndlliip in the other, on which to fo'u^.d any certain hope. If this then was a wi.c and right conduct, in fuch cafes whcie the fucccfs depended \}yon the dif- |)ofiiion 3 i 6 The Widows AJJiduity ; Ot\ pofition and good-will of other men— • men, whofe indifpofition and reluclance was to be overcome by mere dint of appli- cation; how much more certainly may the greateft advantage and fuccels be expected from conitancy in the caufe of vutue and piety, when the fuccefs depends, not upon the juftice, or affection, of a fellow-crea- ture— of an imjiijl judge y or an unkind friend — but upon the difpofition and con- duct of the all-righteous Judge of the World, and friend of good men ? — This appears to be the purport and defign of our Savior's acldrefs to his clifciples, and the famiUar examples he propofes to them — not to convince them of the character or difpofition of the Deity- — or lead them to imagine, that they could prevail with him by mere frequency or importunity of petitions — but to infpire them with refo- lution, with invincible courage, and un- wearied perfevcrance, from a perfefl af- furance of fuccefs, and a firm confidence in the divine jiiilice and goodnefs. The examples the Bcncf.t of Ferfevcrcncc, 3 1 7 examples which he produces to this end, nrc fucli as were beft adapted to the capa- city, temper, and fituatioii of his difciplcs: and we have no reafon to doubt, but that, in the time of tlieir calamity and diftrefs, the Apoitlcs and otlier Chiiftians rcmcm^ bercd thefe parables, and rcfumed frcfli courage, rcfokition, and patience, from a reflcdion upon them. The exprcfTion of our Evangcliii, To the end thai they ought alivays to pray and not to faint, is equivalent to tliat of the ApofrL^, not to be iveary in ivell-doing ; for in due feafon ye fJoall reap, if ye faint not. And to run 'H'ith patience the race ivhich was jet be- m fere you — looking unto Jefus, the author and fnifoer of your faith — lefl you JJ::uld be icvary and faint in ycur minds. Such cxprcfTions are propeily undcrftood to denote conftan- cy in the general pracVice of virtue and piety — not any particular duty, much Icfa the continual repetition of any external aftion. The very term praying, accord- 2 ing 3i8 The Widows A[fiduiiy: Cr, . ing to the fenfe of it in the New Tefta- ment, means, not fo much any external action or utterance of words, as the inter- nal difpofition of piety, or an habitual confidence in the wifdom, juftice and goodnefs of the^ fupreme Being. In this fenfe, we are exhorted to pray without ceaf- ijjg — i. e. not to be inceffantly pouring out verbal petitions or thankfgivings, but to preferve a religious temper and habit of mind. It is certain, that men may uf^ the moft folemn words of devotion, and pour out numberlefs praifes and fuppUca- tlons, with the greateft feeming fervor and zeal, without praying at all, in the proper fenfe of the word : and on the other hand, may conceive the moft fincere de- votion of heart, and a6l from the nobleft confidence in the juftice and goodnefs of the Deity, feperate from all external figns or expreffions of worfhip. Beside — our Savior exprefsly and fo- lemnly v/arns us agahift the error of ima- gining, the Bcjiifit of Pcrfrccrafjce. 3 1 g glning, that \vc Ihall be heard in devotion ibr our much fpcaking. — irhai ye pray^ faith he, ufc nofvain repetitionsy as the hca- ihc7i do. For they think thy Jhall be heard for their much Jpeaking. Be not ye tberejore like unto them: for your heavenly Father knoweth ivhat things ye have need of before- yg afk him. By the fpecimcn of prayer alfo, which he hath given us to imitate, as well as by the preceding caution, lie appears to recommend a fimplicity and bicvity in our acls of worihip. Further, The circumftances of the difciples, to which thefe parables, efpecial- ly that of tlie text, plainly refer, were thofc of temptation and diftrefsi when their Chrifl-ian piety and patience would be put to tlic proof. Therefore neither of them ihould be underfiood as intended to inculcate mere alTiduitv in external adls of worfliii), any further than as pcrfcverance in any external duty is a recpiifitc qualifi- cation for obtaining the end, for which that 320 TThe Widows j^JJiduity : Or^ that duty was appointed. As conftancy in the general practice of religion is neceffary to our obtaining the general end of reli- gion ; fo perfeveranCe in any particular duty or virtue, is the way to obtain that benefit or reward which is fpecifically an- nexed to it. If then, through impatience or inconfiiancv of mind, men either aban- don the caufe of religion in general, or defift from the praftice of any particular duty, they fo far lofe their integrity, and deprive themfdves of all the advantages that v/ould refult from it. The praftice of virtue upon the principles of piety, efpe- cially in times of perfecution or extraordi- nary temptation, implies an appeal to the cognizance and judgment of the fupreme Being. It is therefore a continual inter- nal exercife of devotion or prayer, or an application of mind to the fupreme Being for his protection and favor, and by perfe- verance in this temper and purpofe of mind, without faint'ujg^ or being over- come by any difcouragernents, men will aifuredly the Benefit of Perfroerance. 321 vaflliredly obtain that divine protection and favor which they hope for. The examples produced Ihew with peculiar force, how much it is the part of wifdom, not to be difcouraged in a good caufe, but to perfe- vere with indefatigable patience and in- dulhy. Tlie appHcation which our Savior makes of them to his difciples, is, AJk and ye Jlmll receive — -feek and ye jlall find — knock and it pall be opened unto you. And again, Hear what the unjufl Judge fait h—^ And Jl all 710 1 God vindicate the caufe of his eledt^ (his faithful and approved fervants) njcbo cry to him day and nighty tho he bear long with them — or, tho' he defer for a long time ? — The fpirit and meaning of wliich is, an affurance of fuccefs, of deliverance, pro- tedlion, and reward, at all events, and tho* circumftances appear ever fo difcou- raging; if men will perfift in their endea- vors, and inllcad of rcliiuiuilhing the righteous caufe, maintain it with an un- fliaken conftancy, and magnaiiimous pcr- feverance. Vol. IV. Y The 322 I'he Widoivs Ajjiduity : Or^ The effects of the diftinguifhing juftice of the Deity are not always fpeedy or ap- parent : on the contrary, the bed men, in- flead of receiving any immediate marks of his approbation and favor, are fome- times expofed to great fufferings, and the profpe6l of things around them is exceed- ing dark. — But in fuch a fituation, are men to abandon themfelves to defpair, give up all hope of divine favor, and think the caufe of virtue and religion neglected and forfaken by the fupreme Governor of the world? — Ought they not ftill to con- fide in his juftice and benignity, and by unremitting conftancy hope to obtain at lail deliverance from evil, and the blef- fings of his favor? — If perfeverance be fo powerful a means of fuccefs in obtaining human proteftion, and the affiftance and fupplies wdiich men bedow one upon an- other, may ^w«^ we not with infinitely more reafon expefl the like fuccefs from perfe- verance in religion, and to obtain at laft the favor of Almighty God?— In the ex- amples tbt Benefit of Fcrjc-ccTuns,^, 323 amples recited, the ground and motive upon which the petitioners pcrfillcd in their ap])rications, notwiihftanding the firit rcfulals, was a confidence in that fenfc of humanity, which is natural to mankind, and which was only the more ftrongly excited by their alTiduity and per- feverance. But the mind of the fuprcme Governor of the world needs no excitation to afts of juftice or kindncfs, being im- mutably difpofed to what is wifeit and heft. How inconfiftcnt then is it, that men fliould put fo much confidence in each other, as to pcrliil in their endea- vors to obtain favors and benefits, not- withftandlng many difficulties and delays, even ftom pcrfons of a bad character, or who difcovcr an unwillingncfs to befriend them \ yet have io little faiih and confi- dence in the all-perfe6t Being, as to dc- fpair of his favor, and defert the caufc of virtue and rciigion, upon account of fomc prcfent dlfcouragcments f \i he docs not fee fit to difcover his jullicc and Y 2 bene- 324 ^^h^ widows Jffidutty : Or, benevolence, in the time and manner we may defire, are we to give up our reli- gious hope, change our honeft and vir- tuous purpofes, and renounce our integri- ty? Can men fliew fo much fleadinefs and patience in the profecution of their temporal ends, and to gain the good-will and affiftance of their fellow-creatures 5 and is it not much more reafonable — pru- dent—expedient— neceffary — to perfevere in virtue and religion, and to wait with patience for the eftefts of divine approba- tion and favor ! Dare we not truft to fu- preme wifdom, juftice and goodnefs? or fhall we aft in refpeft to the Deity, as if we had no fixed efteem of his character, or confidence in his government ? All hope of fuccefs in temporal affairs, de- pends upon the mutable difpofitions of men ; who, befide their ignorance and weaknefs, are capable of unjuft and male- volent defigns — but in religion, upon the immutable counfels of a Being who can- not the Benefit of Per fever ance, 325 not do wrong, neglect the righteous caufc, or forget his fuffcring fervants. Now fiom wliat hath been laid, ilic defign of the parable fafficiently appears, and its propriety and aptitude to invigo- rate the minds of his difciplcs, in the pro- fcfilon of Chriftianity and the praclicc of virtue, and to preferve them kom JaJnting or being difpiritcd, during the long fccnc of oppredion and perfccution which they were to undergo. Tor nothing could cf- fe61ually fui)port their courage, but an entire confidence in the juftice of the Deity, and a fixed affiirance, that at all events, and notwithllanding the darkcft appearances, he would in due time vindicate their caufe, and grant them proteflion and redrefs — that lie would difcover, at lali, his own rightcoufnefs as the light, and his judgment as the noon- day. The fum of the argument is this, if men, even unjuft men, may be prevailed upon to vindicate a jull caufe ; how much Y 3' more 326 The Widow's Ajjidutty : Or, more will God vindicate his opprefied fer- vants, who cry. to him day and night, tho' he feem to delay for a long time? And if conftancy and perfeverance are found to be fo efficacious means of obtain- ing either juftice or kindnefs from men, how much more from God ? — Neverthelefsy when the Son of Man cometh^ Jhall he find faiib on earth ? i. e. tho' men have infi- tiitely more reafon to confide in the juftice and goodnefs of the Deity, than in the difpofition of the wifeft and beft of their fellow- mortals, yet how few afl: fteadily on this principle ? What is more uncom- mon than fuch 2i faith, confidered not as a point of fpeculation, but a ground and motive of praflice ? How eafily are men difcouraged by a profpei;i^«««««»»«««M»«i»t9t«t»»»«9 DISCOURSE III. The generous Monarch : Or, t!:e Duty of Forgivenefs. #»«•••♦»#«§#•««««#«*#§*§«••• !§••• [ 331 ] Matthew xv'm. 21. Jk/2 came Peter to him, and fuid, LorJ^ bow oft Jhall my brctber fm again/} me^ and I forgive him? till fevcn times? — J^f^^^ faith unto him, I fay 7iot unto thee^ Vjitil feven times ; buty until feventy times feven. — 'Therejore is the kingdom of heaven likc^ ?ied unto a certain King ivhich wculd take account of bisfcrvants, And when he bad begun to reckon, one was brought before him which owed him ten thoufind talents. But forafmuch as he bad not to pay^ bis Lord commanded him to be fold^ and his wife and children, and all that be bad, and payment to be made. The Jcrvant therefore fell down, and wor/}:ipped bint, faying, Lcrd^ have patience with mi^, and I 332 'The generous Monarch : Or, I will pay thee all, Then the Lord of that fervant was moved with compafjion^ and loojed himy and forgave him the debt. But the fame ferva?tt went out^ and found one of his fellow fervant s which owed him an hundred pence : and he laid hands on him^ and took him by the throaty f^yi^g^ P^y ^^ that thou oweft. And his fellow fervant fell down at his feet, and be fought him^ faying. Have patience with me, and I will fay thee all. And he would ftot, but went and caji him in prifon^ till he fiould pay the debt. So when his fellow fervant s faw what was done, they were very forry, and came and told unto their Lord all that was done. Then his Lord, after that he had called him, faid unto him, O thou wicked fervant, I forgave thee all that debt, be^ caufe thou defiredjl me : Should/l not thou nlfo have had compa/Jion on thy fellow-fer* vant, even as I had pity on thee ? And his Lord was wroth, and delivered him to the tormentors, till he JJmild pay all that was due unto him, — So likewife Jhall my bravCiVh the Duty of Forghcmjs, 33 j heavenly Father do alfo unto youy if ye from your heart 5 forgive not every one his brother their trefpajfes. IT is not feeing, hearing or rcadln; tliat makes a man wife ; but rcflecl- ing upon what he fees, hears, and reads, and underftanding it. Men of fliallow capacity, or of little attention, or blinded by prejudices, may not underftand the language of our Savior, and therefore may fuppofe, that it hath either little or no meaning in it, or fome myfterious mean- ing which cannot be compreliended. Yet never were any words ufed in human dif- courfe fo fignificant and comprelienfivc, and at the fume time fo inteiiigiBlc, to thofe who will give a rational, impartial, and clofe attention to them. A ])ro})cr confideration of the vvliolc cliapicr of which the text is a part, may fcrve to convince us of the truth and juOicc of the foregoing obfcrvations ; the fenfcof which I (lull endeavor to reprcfcnt, as it is intro- S dudor)' 334 T.he gaierom Monarch: Or, dudory to the following parable of the generous and forgiving Prince, and his ungenerous and unforgiving fubject and fervant. Our Savior intending to eradicate from the minds of his Apoftles the pafiions of pride, ambition, and revenge, took the following opportunity of reproving and inftrudling them. They were difputing and ftriving one with another for pre-emi- nence— ^all were afpiring to be uppermoft, and enjoy the chief polls of dignity and preferment, in that kingdom, which they fuppofcd, at that time, he would certainly erect and affiime to himfelf, in this w^orld. Judas-y- who was his Jieward, and carried the purfe, might probably pleafe- himfelf with the ambitious hope of rifing to gran- deur, and being the high treafurer in the Medlah's kingdom. But being difappoint- ed in his worldly expectations, and having no rclidi for the fpirituality of our Savior's doctrine and defigns, in the height of his difguft the Duty of Forghcncfs. 33 - difguft and refcntmcnt, he went and took a bribe from the chief priefts, and betray- ed his maftcr j imagining, as we may probably fuppofc, that lie could by this method bring things to an ifilic, and com- pel him to a(Rime temporal power, in or* der to deliver himfelf from his mortal ene- mies: he might alfo flatter himfclf, that by fomc artifice he could obtain liis ma- iler's forgivenefs, and regain his favor. The othiT ApofiUs were men of honcfty and fmcerity, and were ftruck with the utmolt horror, when our Lord difcovcred to them Judas's hypocrify and intended treachery. Yet they were not free from human frailties, and the influence of worldly paflions. lie therefore fpund it necefiiiry to apply the mod feafonabic and powerful remedy, againfl: this epidemic dillcmpcr, which had infe6led their minds. His cxprefbly difclaiming all tcrhporal power, and foretelling his own AifTcrings and death, were not fufiicient to the pnr- pofc. Such declarations were fo oppofitc to 336 ^he generous Monarch : Or, to their prejudices, that they knew not how to believe him : and our Apoftle Peter took him afide and expoftulated with him, faying, This JJjall not he unto thee^ Lord — ais being furprized and fhocked to the laft degree at fuch declarations, and taking it for granted that he had fome very different meaning from what his words feemed to imply. As then his difciples had fo much of this worldly temper in them, and openly difcovered it, by difputing and contend- ing one with another, for precedence and preferment, and at lafl appealing to him to decide the controverfy, Which of them jhould be greateft ? — he called for a little child^ and fet him in the midjl of them : and af- fured them, that if they were not converted^ /. e, if they did not diveft themfelves of their foolifli pride, their vain ambition, and their mutual envy, ftrife and diflen- fion, and become as free from fuch world- ly paffions as little children^ inftead of be- coming the greateft in the kingdom of heaven, they lliould not enter into it at all But the Duty of Forghenefs. J37 But which-ever of them JJxuld humble him- Jvlfas that little child, and prcfcrve a mind the moft pure and untainted with the i)af- fions and defires for worldly greatneG and preferment, that man fliould be the great- eft in the kingdom of heaven. So different would that kingdom be from any of the kingdoms of this world; the dignities and preferments of wliich are ufually obtained, not by being converted and becoming as little children, but by men's perverting thcmfelves and others, by brlbinir or com- pelllng their inferiors, by flattering or in- veighing againft their fupcriors, by diC puting and declaiming, by intrigue and faction, and fomctimes by opeu hoAJity and rapine. He then proceeds to afTurc them, that if any of his difciples or followers Ihould attain to fuch a temper and character, as he meant to defcribe by their becoming as little children, he would eftecm him as a perfon of fo much worth, that every aft Vol. IV. Z of ^^i 'Tlje generous Monarch : Ory of kindncfs done to that perfon, from a motive of refpccl to his goodnefs, he would accept in the fame manner, and put an equal value upon it, as if it had been done immediately to himfelf, Wkofoever^ iaith he, Jhall receive one fuch little child in my name^ receiveth me. And on the other hand, Whomever fljall offend one ofthefe little mies which believe in me^ it were better for him that a milljlone were hanged about his 7iecky and that he ^-jjere drowned in the depth of the fea. i. e, " Whofoever fhall abufe, *' opprefs or perfecute any fuch perfon, on *•' account of his Chriftian piety and good* " nefs, it would be better for that oppref- <^ for to fufFer the moft violent and igno- '» minious death, than to do any fuch aft *' of violence to one fuch innocent and " worthy perfon, how poor or mean fo- " ever fuch perfon may appear in his out- ^^ ward circumftances/* So much will inen*s honor and preferment in the future ftate, or on the contrary their difgrace and puni-lllment, depend upon the humanity ' ' L and; the Duty of Forgivenefs. 339 and rcfpccl:, or the contempt and crueltv, which they (hew to the humble, fmccre, confcientious, faithful profcllbrs oi Chri- ftianity, tiio* in the lowifl: condition of life : and fo widely were the difciplcs mif- taken, when tliey imagined, that they could rile to be uppermoft in their maftcr's favor, and the polts of his kingdorti, by the efforts of an ambitious and contentious fpirir. Our Savior then extending: his view forward, and taking a prof{)Cct of the op- preffions and perfecutions which he fore- faw would be pra(5lired in the world, faiti, jro unto the rcoj'Uy bccaufe cf cffenca, Fj'om which, and from the whole paflage it ap- pears, that by the term Offences he did nor mean fuch petty trelpaflcs, indignities affronts, as are frequent in private lif;!, and in every ffate of human focicty, and which are magnified into i:;ji:rics and op- preiiions, only by pride and undu: fentment — but fuch adtsof frau^l ox force, Z 2 as 34^ ^he generous Monarch: Or, as ftrike at the mind and confcience of another, which tend to enflave his under- ftanding, fubdue his integrity, or impair his goodnefs. The word in the original fignified at firft '3i fliimbling-block laid in the way of any perfon fecretly or in the dark, on purpofe that he might fall upon it, and bruife or maim himfelf: and from thence it came to fignify the like adlion in refpeft to the mind or confcience of any perfon. So when the Apoflle Paul de- clares, that he would never eat jlejh or drink ijoine, rather than offend a weak brother^ he does not mean rather than difoblige him ; for it may be our duty in fome cafes to do things that will not only difoblige, but even provoke and irritate unreafonable men: but he means, rather than be the caufe of hurting the mind, and wounding the confcience, of a weak brother. For it muji needs be that offences come: i. e. " Such <* is the ftate of the world, and the per- *' veifity and malignity of mankind, that ''- fuch oppreflions will certainly be pracli- " fed: the Duty of Forgizenefs. 3^1 " fed : and no remedy can be applied fuf- " ficient to prevent them : even that rclU ** gion of peace and love which I came to " eftablilh, on the foundation of a divine *' authority, inftead of preventing tlicm, '^ will rather be the innocent occafion of " them." But wo to that man by ivbom the offence cometh. *' Wliofoever fhall be guil- *' ty through wantonnefs, infolence, or *' malevolence, of offending the meanefl *' Chriftian , i. c. of attacking the peace *' and integrity of his mind, of expofing " him to difficuhies and temptations, on *' account of his honefly and piety, and «' endeavoring by feduction or compulhon «' to make him acl againft his own con- <' fciencc — wholoever applies the allurc- *' ments or terrors of this world to cor- *' rupt liis mind, and aHenatc his heart <^ from true religion ; — that offender fliall «* inevitably fuffer the moft dreadful pu- «« nilhmcnt." Z 3 Wherekork 342 The generous Monarch: Or, Wherefore // thy band or thy foot offend thee^ cut them off and caft them from thee : if is better jor thee to enter into life halt or maimed, rather than having two hands or two feet to be caft into everlaftingfire. And if thine eye offend thee, pluck it out, and cafl it from thee : it is better for thee to enter into life with one eye, rather than having two eyes to be caff into hell-fire : i. e. Mens inno- cence and fidelity are endangered chiefly by worldly hopes or fears, by the profpect ■ either of temporal advantages and rewards cyn the one hand, or of lofTes and fuffei^ Ings on the other: and to fach trials -the nril difciples of our Savior would certainly be expofed. But of fuch ineftimable value are integrity and a good confcience, that it is better, not only to refign worldly, ad- vantages, but to undergo temporal fuffer- ings — not only to part with the external appendages of riches, honors and pre- ferments, but even to cut off a hand or -a foot, or pull out an eye — /. e. part with the deareft. poffellion^ whenever it becomes an an offence or fnarc — than, tho' poficlFcxl of every other cnciovvment, to fuffcr a violated innocence and wounded con- science, and to pcrifh for ever, hy being thrown at lad into the '' lieU of fire. Takc heed that ye defpijc not one of tbi'k little ones. It may fcem to men in powci, and who arc polidfed of the riclKs of thi^ world, and to many others, a .vciy ili^i); offence, or none at alj, to opprcfs antj perfecutc the fimple, lioncft, confcientioii^ believing paat of mankind, as being puo;^ pbfcure, contemptible jKifons. Speciuik; .pretences and arguments may be invciiuJ to excufc or juftify tlicir treating fuch ^ .. - fons vvitli indignity and barbarity, and at- .tcmpti-ng to fubdiie their integrity, orrob them of their- religion. It may be pre- •liimcd tliat fnch actions lliali cfcapc with impunity, bccaufe the fufferers arc low and weak, and nj)parenily dcAitutc ol friends, and of every power futiicient for their protection. But our Lord warns his Z 4 difciples 344 T'he generous Monarch: 0^, difciples in the moft direft and lolemii terms, Take heed that ye dejpife not one of ihefe little ones. For I tell you, " That how *' weak and low foever they may appear, ^^ and deftltute of all human friendfhip ^' and proteiVion, they have moft power- " ful friends above, and arc under the ^' more immediate guardianfhip of the " higheft angels in heaven, even of thofe ^* who have the moft immediate accefs to, ^* and receive the moft dire6l orders from, ^' the Sovereign Lord of the univerfe, ^^ and proteflor of all his creatures."— This I apprehend to be the meaning of the expreffion, Their angels do always behold the face of my Father which is in heaven* For the Son of Man is come to feek and ta fave that which was lofl : i. e. fuch alfo is the employment and defign of the Son of Man, to feek and to fave that which was loji : i, e. the moft obfcure, defpifed, and aban- doned part of mankind; even fuch perfons ^s are apparently leaft worthy of all hu- the Duty of Forglienefs, 34^ man regard. Such is the fpli it and defjgii of the Savior of the vvorhi — fuch tlic tem- per of Heaven — and fuch the will and pleafure of the greateft and beft of Beings, who is not only the fliephcid of Jfracl, but the univerfal paftor of mankind. *' For (to bring the fubjccl to a level with ^' your capacity) What think you ? if any ^' Jl:cphcrd finds that one of his flock is gone " a/lraXy docs he immediately abandon it — " withdraw bis care and prote^ion from it * ' — and leai'e it to perijh ? — Does he not go " in quejl of ity and endeavor to recover it — ^' Even fo it is not the will of your Father *' in heaven y that one of thejc little onesfiould ** perifl:>y — We find in i5tIiof Luke, that our Savior employs this fame parable or comparilbn to illuftiate the propriety and goodnefs of his own condudt, in ailbciat- ing with, and endeavoring to reclaim the publicans and finners, who were lookcil upon with the utmoft contempt by the fcribes and pharifecs. \\t. 34^ ^^'^ generous Monmxh: 07\ He proceeds ia the next Vjerfe, from the more aggravated injuries and oppref- iioiis, to confider thofe leffer provocations and trefpafles, which frequently occur in human Ibciety, and to give his difciples fome inftrufticns concerning them. More- every taith he, ;/ thy brother Jkall irejpafi againft thee, — The word here tranflated trefpafsy \s tranflated , in the text by fhe mox& Jin — How eft fiajl my brother sin cgainjl ryie and I forgive him ? — ^But it is of a far fofter import than the word which is before tranflated ojfejid and offence : and therefore our Savior is now confidering, as we have obferved, thofe lefler faults or trefpafles, which men more frequently commit one againft another, and which are often termed in Englifli offences, tho' .they fall far fiiort of the original word in the .New Teftament tranflated Offence.*^^ Jf thy brother fhall trefpafi agaifift thee^ go and tell him his fault between him a?id thee alone. If he JJjall hear theey . thou haft gained thy brother. — The firft ftep to be taken then, ia . tfie JDMfy of' Eorgheneji. - 347 in fuch cafes, is by way of private Iiirt amicable cxpofrulation, and fail repi\. tation of the matter. If this p^'ovcs fut- ficicnt to convince and reclaim,* it is hap- py— '* you have rcftored peace and har- •' mony — you have gained a friend, upon " the cafieft terms and in the bcfl: man- .'' ner." But if he ivtll not bear tbcc^ then take 'with thee trji'o or three morci iliot in the vioitih eft no or three 'UfUnc/fes every word may be eftablfxd: i. e. *' that you may have " proper and fuiiicient vouchers for your- *' ieif, tliat you have fairly rcprefcnted "' the matter — that you have added no- '\ thing by way of aggravation— that you " have truth and juiHcj on your fide— *• <* and confcquently that it is only the re- " fraclorincl's and ill-temper of tljc otlia* ^' party that prevents a rcconciliatipn/* ^ndif be Jhall ncgUcl fo. hear thun^ullit unto the church: i. c. ** Make yot^r next " appeal to the whole fociet ■ r: ' !y "you are conncclcd with, li. »« \i-: n^,r.' he (Ircidcd hv tlicir ... . . 34^ ^be generous Monarch : Or^ The Jews had in their fynagogues a kind of court, which had not indeed a compul- five authority of law, but which might be termed in Englifli a court of confcience, or of arbitration, or of advice. It was to this court or afTembly (tho* the word is improperly tranflated Church) to which our Savior direfts his difciples to make their fecond appeal. But if he negleB to hear the church — i. e. " if the injurious " party refufe to fubmit to the arbitra- " tion of this court or afiembly," let him be unto thee as a heathen-man or a publican — i. e. " have no farther acquaintance " with him — confider him as unworthy " of your regard — or if the injury be " fuch, that it appears requifite to your " own fafety, or the ends of public juftice, " to make an example of him, or reduce " him to reafon by compulfion^ religion <* does by no means forbid you from fe- " curing yourfelves, or executing juftice *^ upon him, by carrying your caufe be- \^ fore the Roman magiilrate/' The Jews in the Duty of Fcrgivenefe, 3^f^ in general held it lawful to profccute a Heathen or a Publican in the Roman courts. But many of them had a fcruplc of con- fcience in regard to profecuting a brcthtr Jew in the like manner, and thought their own courts fliould decide all fuch fuits; and that no appeal ouglit to be made, in fuch cafes, to the Roman magilhate. But our Savior's determination of the matter was this — That if the injurious paity, tho* a brother Jew, fliouId not be reclaimed, neither by private and amicable expollula- tion, nor by the opinion and confent of two or three witneiibs, nor by the arbitra- tion of the afiembly — it might then be equally juft and right to profecute him be- fore the Roman magiltrate, as if he had been a heathen or a publican. The Pw blicaniy tho' Jcji'Sy (as well ns the heathen (trangers) were under the immediate pro- tection of the Reman magiftratc; and could r.ot be profecuted for any mililc- meanors, in their office of collcfting the taxes, except in the Roman courts ; nor had the 3-50 'The generous Monarch: 0^% the Jev;s any fcruple of confcience about carrying on fuch profecutions againfl: them. This leems to be the reafon why our Savior expreffeth it thus, Let him be unto thee as an heathen or a publican y without any defign of pointing out ei-^ ther the heathens or publicans as ob- jeds of contempt or averfion. On the con- trary, many inftances may be alledged to fiiew, that, in fome refpefls, he preferred them even to thofe Jews, who put on the greateft appearance of religion, and were thought moft refpectable for their quality and character. In the following verfes, he affures his difciples, that if they were cowverted^ and became men of that temper and chara6ter which lie had defcribed, and confequently qualified to be his Apoftles, (for the tem- per which he had defcribed was an ef- icntial qCialification of an Apoftle) /. e. if they would diveft themfelves of their worldly vanity and ambition, and the paf- fions rle Duty of Forgivenefs, 3 r , fions of envy, i»nrolence and revenge, and become, as he exprellcs it in another place, ivije asferpents and harmkfi as doves — or as St. Paul cxprcffcs the fame thing. Men in underjlanditigy but children in malice \ — they would not become, in conlcquencc of this temper and character, weak, ignoble and contemptible pcrlbns, as they might timo- roufly imagine; but, on the contrary, would attain to real dignity and prefer- ment, and become molt truly great and powerful: inlbmuch that ichatfocver tbey Jhould bind on eafih fiouid be bound in heaven^ and whatfoeier tkey fioiild loofe on.earth p.^uli be I. .fed in heaven : i. e. Heaven itfclf would fupport them in all their dcfigns and determinations. ^gain I fay unto yctt^ that if t*:vo of you fhall agree on earth ai touching any thing li'hicb ye fl:all ajk^ it JhaS be- done for tijem of tny Father icbicb is in heaven : i.e. If with the di.^pofition and qualifications wliich he had aifigned, any two of his Apoftlc3 (liould join in oiFcring \3p any petition to. t!ic Tathcr Almighty^ for 352 The generous Monarch t Or, for any power in the execution of their of- fice, it would be granted them. Thus by ht'mg co7iverted^ vtnA humbling themfehes as little childreny they would In faft beconie thtgreatejl in the kingdom of heaven. For he adds, Wherever two or three are gathered together in my namr^ there am I in tlye midji of them: i. e. " The miraculous power " and authority with which I am endued " from above, fliall certainly accompany *' the joint couFifels and endeavors of my *' faithful Apoftles and Difciples." We have thus far endeavored to explain the chapter from the beginning to the text — to which we (hall only add one re- mark— which is, how exprefsly our Savior affigns the beft moral difpofitions, as qua- lifications eflentially neceflary to receiving the miraculous and apoftolic powers. To confirm this remark, w^e may obferve a memorable circumftance recorded in the gofpcl hiftorys namely, that the Apoflles themfclvcs once attempted to work a mi- racle. the Duty of Forgiven ejs, or^ racle, but were not able. For we find in tbe preceding cbapter, that when they were come to the multitude, there came to him a certain man, kneeiiug doim to him, and f(i)ing. Lord have 7ncrcy on my Jhn, for he is lunatic and fore vexed: for eft -times he jalleth into the fire^ and oft into the water. And I brought hi?n to thy difciples, and they could not cure him. Then Jefus anfwcred, and f aid, O faithlefs and perverfe generation^ • thishefcems to have fpoke to his own Apoftles) how long fmll I be with you ? how long f: all Ifufferyou ? Bring him hither to me. And Jefus rebuked the devil — i. e. the fpirit of luilacy, for he is before called a lunatic — and he departed out oj him : and the child was cured from that very h:ur, Ti)en came the dijciples to Jefus apart, and f aid — JVhy could not we cafl bim out ? And Jefus [aid unto them, Becaufe of your unbelief. For verily I fay unto you, if ye have J ait h as a grain of mu/lard-feed, yc Jhallfay unto this mountain — Remove hence to yonder place ^ and it fjall remove -, and nothing fhall be unpofjihle unto you, — In t!iis pail^iic^ Vol. IV. A ? he 354 'The generous Monarch : Or, he plainly imputes the mabihty of his Dlf- ciples to work a miracle, to their evil dif- pofitions 5 as being at that time pofieffed of a worldly temper, and deftitute of thofe moral qualifications, without which he could not impart to them the miraculous power. Thofe evil difpofitions he endea- vors to correct by his inftruclions in this chapter, the fenfe of which v/e have been explaining and reprefenting. T o come now to the text. The Apoftle Peter was naturally of a more fanguine and choleric temper, more warm in his attachments and refentments, than the other Diiciples. Therefore, having liflen- ed to his Marcer's inftru6lions concerning the duty of placability and forgivenefs, he was defiious to know thorowly how far our Savior extended that duty: and came to him with this queftion — Lord, bow oft Jljall my brother fin or trefpafs againft ine^ and I forghe him '^ — tillfevcn times ? — He fecms to think tl^at he had extended it to the the Duty of Forghcnefs, 555 the utmoll, in faying fcven timcu But our Savior replied, I jay not unto thee until feven times^ but until fcven ty times fevcn : i. e. no limits are to be aiTigned to a pla- cable, reconcileable and forgiving dilpufi- tion. How much foever trefpalics are multiplied or aggravated, yet whenever, and fo often as, the injurious party fliall appear to be fenfible of the wrong he has done, to repent of it finccrcly, and defirc forgivenels, it always ouglit to be granted. Then our Lord, to convince his Aportle Peter cr.tirely of the indifpenfable import- ance of the aforefaid duty, relates to him and the other difciples the following pa- rable, which will be the fubjccl of the next difcourfj. A a 2 D I S. !^:^5^^^^^3L^^L^lJ&5:5r3yt3:&X5i DISCOURSE IV. The generous Monarch : Or, the Duty of Forgivenefs. :X^^i^5^i^i^ii^5:i^l-iii: A a 3 359 Matthew xviii. 23. Therefore is the kingdom of heaven likened unto a certain King ivhich ivjuU take ac- count of his ferv ants. And when he had begun to reckon^ one was brought unto him which ought him ten thoufand talents^ &c. w 7 ITH a view to convince his Apo- flle Peter (who had alkcd him, How oft fliall my brother trefpafs againft mc and I forgive him?) of the indifpenf- able importance of the duty of placability and forgivcnefs, our Savior related to him and the other Difciples the following llory. A a 4. The 360 The generous Monarch: Or^ The Apologue or Fable. There was a certain Monarch, who was refolved to infped thorowly the ftate of his tieal'ury. He had a number of fer- vants employed in collefting an immenfe revenue: one of whom owed him ten thoufand talents '^. Being brought into the royal prefence, and appearing infol- vent, the King commanded that all his pofTefiions ihould be feized, and himfelf and family fold for flaves, in order to make good the payment. The receiver of the revenue, confcious of his own negli- gence and mifcondu6l in his office, threw himfelf upon his knees, in a terrible con- fternation, and earneftly entreated the King to allow him time^ promifing that he would fully difcharge .his obligations. The King, moved with compafTion, not only granted his petition, and releaf^d * Near 200,000 1. Sterling. him the Duty cf Fcrghcncfi, 361 lilm from the arrcil, but forgave him the whole debt, uoon a tacit condition of his fidelity and gratitude, and that he would fhevv in his future conducl a proper fenfe of fo fignal an act of generofity and cle- mency. But the fame fcrvant was hardly gone from his mailer's pre fence, when, meeting with one of his fcllow-fervants who owed him an * hundred pieces of filver, he violently feizcd him, and de- manded payment. His fellow -fervant, with the fame marks of fubmiffion which the other had (hewn to his Sovereign, cn^ deavorcd to foften his rigor, and t^ obtain fome refpite. But inftjad of being moved to lenity, he inftantly threw him into pri- fon, till he fliould pay the debt. The other fcrvants of the court, who were witnefles to this conduct, gave informa- tion of it to the Kingi who immediately fummoned him into Ins prefence, and re- proached him in the following terms: * Value about 5 or 61. of our moncf. , ** Ungrate- 362 The ge?icrcm Monarch: Or, " Ungrateful and wicked fervant ! I for- " gave you all that debt, large as it was, " in condefcenfion to your intreaty. — '' Should not my example then, (if there *' had been no other motive) and the " large experience yourfelf fo lately had " of my clemency, have produced a better " effect upon your mind, and taught you *' to fliew fome lenity to your fellow- fer- " vant r" Then, with a juft indignation, he revoked his promife of favor, and com- mitted him to the officers of inqueft, that they might extort from him the whole debt, or make him fuffer deferved punifh- mentfor the deficiency. — Such is the con- ftitution of the kingdom of heaven — fuch the difpofition of the all-righteous Sove- reign of the world — So Ukeivije %uill my ■heavsr.ly Father do unto you^ if ye from your hearts forgrce not e^-jery one his brother their trcfpojjes. Thus the Savior of the world explains to his difciples, the rule and meafure of the the Duty cf Forghenefs, 363 the judicial government of the fuprcmc Being, in refped to luinian trdpaflcs and oftences, by an example taken from hu- man government. To this end he reprc- fents the procedure of a King of abfokite power, (as n)oft of the eaftern fovereigns were and are to this day) but at the fame time prudent, magnanimous, jud, and merciful. It was the cullom of many of thofe courts, to educate llavcs w!)o aj)pear- ed to have a promifing genius and capa- city, at the royal expcnce, in order to qua- lify them for future employments in the ftate. The fame manner is at tliis day practifcd in fouie ealUrn governments. Tlierefore we may obfcrvc, that the word tranflated fervants might have been as pro- perly rendered flaves. For tho' they were advanced to important and lucrative pofts, fuch as thofe of collecting the royal revenue, yet they were entirely dependent on the will of the Soveaign, and imme- diately accountable to him for every part of their conduct. And our Savi(;f dcfcribcs human 3^4 ^he generom Monarch: Or^ human chara6lers and manners with per- fed propriety. Nature, truth, and con- fiftency are to be found in all the figures he exhibits. The fitnefs and fignificance of thofe in this parable appears, as they ferve to reprefent the unlimited fovereign- ty of God, the entire dependence of his creatures upon him, and their account- ablenefs to him for the performance or negleCl of every office or duty affigned to them. The divine benignity and clemen- cy is alfo exhibited in a moft engaging view, by the inftance of an abfolute fove- reign on earth, who forgave his fervant, or flave, fo large a debt, from a motive of mere clemency, tho' he wanted no power to enforce his demand in any manner he thought fit. Absolute power is found to be the ftrongeft temptation in human nature to arbitrarinefs and tyranny, or at lead to methods of rigor and feverity : yet there have been fome examples of defpotic fovereigns, who the Duty of For give f:efs, 365 who have rukd with great moderation, and given lignal proofs of their gcncrofity and clemency, as well as jufticc. The higheii power on earth may be, and fomctimes hath been, united to more than common gocdncfs and Iiumanity. If earthly I'ovcreigns then, tho' abfolute in power, may be nevcrthelcfs jiift and mer- ciful; whence comes it to pafs, that we fliuuld ever apprehend, or fufj^ect, that the Judge of the whole earth will not do right ? Can mortal man he more jujl than God? Can man be more merciful than bis> Aluker? His dominion is indeed infinite and his power extends to every thing in nature: but it is impoliible that ne fhould have the leall temptation or difpofiiion to life his power to any end, or in any man- ner, that is not worthy of pcrfefl wildom, jufrice and goodnels. \Vc may rely with abfolute fafcty on the equity and clemency of his government, for this very reafon, in conjunction with others, that his power is abiulutc and unlimited. Mankind, and even 366 The ge?2erous Monarch: Or^ even the angels of heaven, are hideed in refpecl to him of no higher rank, or ra- ther infinitely lower, than the meaneft flave in refpect to the greateft potentate on earth. But this confideration fhould be fo far fronn deftroying, or diminifliing, our affection to him, or confidence in his nieafures, that it fhould rather infpire us with the more pleafing hope and ftronger affurance, that if a Being fo inconceivably great hath any regard (as experience and the voice of nature proclaim aloud that he has) to creatures fo weak, imperfeft and infinitely beneath him, it can be no other than that of infinite generofity, kindnefs and mercy. But this very regard includes jufiice alfo, or a punifliment of thofe who prefume to a6t in a manner contrary to his gracious v/ill and purpofe : and for this very reafon, he will chaftife, as well as cherifh, like a father, his children; will execute laws like a good fovereign, and like a righteous judge cut off" incurable offenders -, and in all cafes flaevv his favor or tke Duty of FcrglvcneJ], 367 or difpleafure in exact piopoition to tlic grateful improvement, or ungrateful abufc, of his goodncfs and lenity. Need we any arguments to convince us, that the confti- tution of nature is kind and friendly to us y and that we Hve under a chvine go- vernment, not arbitrary and fcvcre, but good and mild as well as juflr — We ought to need no arguments — common fcnfe (houkl teach us — our own experience fliould inform us — all the enjoyments, hopes and prolpecls of life, health, and Ibcial happinefs ihould convince ur, be- yond all doubt, that the Sovereign of the univerfe is not more abfolute and uncon- trolable in his dominion, than liberal and merciful in his difpofition. If the evils and calamities to which human nature is fometimcs cxpofcd, be recited as an objec- tion; let the follies and iniquities of man- kind, their injulHce and perfidy, feverity and cruelty, one towards another, be in like manner thrown together, and put into thcbalaiu:c; and we fhall find rcaibn to fay, 368 The generous Monarch: Or^ fay, that he docs not deal with us accord- ing to the fall m'cafure of our iniquities, and thai his ftrokes are far lighter than the load of human guilt. With refpecl to individuals who have tranfgrcffcd, and are become criminals in the eye and pre-^ fence of their eternal Sovereign, divine jufiice is fo far from being fadden, violent and inexorable, that it is ufuaJly flow in its motion, unv^illing to ftrike, accepts the finner's confeifion and intreaty, grants him a reprieve, puts him again upon his good behavior, affords him time and means for rectifying paft errors, and dif- charging prefent obligations. It is from the very excefs (if I may be allowed the ex- preflion) of lenity and patience, intermix- ed with the jufiice of divine government over mankind, that fomc have been temp- ted to quefiion, whether any divine jufiice at ail is executed in this woild, and ethers to doubt, whether there ever will be any in anoiher world. This is an error in the other extreme: for, in fact, m*en often feel the Dufy of Forgivenefs. 369 feci the ftrokes of the punitive jufticc of God in the very inmoft rcccfs of their hearts, in that fecrct confcioufncfs of guilt, that fear, ihame, and remorfc, which pe- netrate the thinking foul. But ftill repent- ance heals the internal wound, and ftops the procefs of divine jufticc: and an ob- flinate hardened wickedncfs alone goes on to utter mifery and deftruction. In this world, in every fyftem of intelligent be- ings, and from eternal to eternal ages, 7ijercy (according to tbiC noble expreflion of the Apoftle Janjes) always triumphs cccr judgment. If lenity and patience — if grace and mercy — if warnings and admonitions — if any gentler means, fuch as the con- ftitution of the fyftem admits of, will fuffice, they arc always prcfcrrc(i to me- thods of feverity; and where fevcrity be- comes ncceflary, the lefs fcvere to the more, fo long as they will be effectual to the purpofe of infinite goodnefs : and total deftrudlion is the final doom only when the dilUnipcr becomes remedilcfs. Do Vol. IV. U b any 370 7he generous Monarch: Ory any perfons then live in a fervile dread of the Almighty from a confideration of his . omnipotence, and becaufe he is able to make them infinitely and eternally mifer- able ? Let them learn to live in dread, not of his power, but of their own perverfenefs and ill defert. Let them fear above all things, left they forfeit, by their abufe of his goodnefs and clemency, the privilege of being his creatures — left they fhould be judged unworthy of a longer exiftence, and be condemned to the laft punifhment appointed to the worft of criminals, eter- nal dcjiruBion. All men are under inevitable obliga- tions to the fupreme Lord and Proprietor of the univerfe, and giver of all good. They receive from his free bounty every faculty, poffeffion and enjoyment : and he requires no return from them but grati- tude and praife, and fuch a temperate, prudent, and generous ufe and improve- ment, as is moft advantageous to them- felves. the Duty of Forgive fiefs. ^yi felvcs, and beneficial to others. Thus all men are by nature debtors for every thing they have to the divine gcodnejs : and if they abufe the gifts of his liberality, mif. apply their faculties, and negleft the of- fices alligned to them, (as all do in a greats er or lefs degree) then they become dibtors to his ju/Iice alfo, ftand in need of his pa- tience and forgivenefs, and ou^e tl:e conti- nuance of thofe bledings and privileges which t]it7 have forfeited, to his mercy. Hence we fee the propriety of our Savior's expreffing, in that prayer which he taught his difciples, the petition for divine for- givencfs — in one place, Forghe us our tref pajfes, as we forgive them that trefpafs againfl us — and in another place, as equivalent terms, Forgive us cur debts, as ^joe forgive cur debtors. For by the crimes which men commit, ihty forfeit into the hands of their Creator and Sovereign the fevcral endow- ments they are poficiled of— wealth, li- berty, health, their mental faculties, their moral powers, nay even life and exilkncc B b 2 itfelf, 372 Tfo generous Monarch : Or, itfelf ; and are liable to every efFe6l of hia difpleafure, which unerring vvifdom and juilice may prefcribe. If he does not then let loofe his hand and deftroy them — if he only gently ehaftifesand admonifhes them, to what principle or motive in the divine mind are we naturally led to afcribe it, but his clemency and patieiice? And we may reft in a perfefl: affurance, that his mercy endureth for ever, and hath no li- mits, but fuch as wifdom di<5lates, juftice requires, and goodnefs itfelf confirms. The more numerous and aggravated mens trefpafles have been, the more do they prove the extent of his lenity and forgive- nefs. When the fervant in the parable, who owed his Lord and Sovereign the vaft fum of ten thoufand talents, is reprefent- ed, as falling proftrate before him, and imploring his clemency, upon a promife of amendment and a future difcharge of his obligations; and when the Sovereign is dcfcribed, as moved with corapaffion, and not only granting his petition, by re- leafing the Duty of Forgivenefs, 37-^ leafing him from the arrcfl:, and allowing him further time, but with the hicrheil generofity forgiving him the wliole debt; — This is to be undcrllood as a Uvely pic- ture, rcprefenting the aftual conduct of divine providence, in regard to tiie vicious and criminal part of mankind. If they confefs tlieir fins, if they are fcnfibic of the evil they have done, and rcfolve to amend and make reftitution, divine mer- cy is always at hand for their comfort and refief, to deliver them from tlie terror of a fpeedy vengeance and final ruin ; till by an ungrateful, unnatural, infolcnt abufe of that very clemency, to which they are fo much indebted, they exclude themfelves from the benefit of a reprieve, and the hopes of pardon, and forfeit not only the divine bounty and liberality, but even prote6lion, mercy and patience: vvhilft they dcjpifcy (as the ApofHe exprcfies it) or treat with contempt, the riches of his gooJ^ nefs and forbearance and long fufferance \ not knoivingy i. e. not confidering, that the B b 3 goodnefs 374 '^^^' g^^^^^^^^ Monarch: Or^ goodnefs of God leadeth them to repentance : but after their hardnefs and impenitence of hearty treafure up unto tbemfelves wrath againjl the day of wrath ^ and revelation of the righteous judgment of God, By what conduft then do men in fuch circumftances, who owe fo much to the divine clemency, mod defervedly forfeit it, and moft certainly expofe themfelves to his indignation, and the moft dreadful flrokes of his punitive juftice? but by refufmg that kindnefs and mercy to their fellow- creatures and fellow-fervants, in very fmall matters, which they themfelves have ex- perienced in fo large a meafure from hea* ven itfelf ? How bafe and difmgenuous was the temper of the fervant in the parable ! Un- affected by the example of his Sovereign — unmoved by the vifible diftrefs and earncft intreaty of his fellow-fervant — never con- fidering how trifling the fum was, com- pared tl.c Duty of Forgkrnfjs, ^JS pared to the Immcnfe debt he himfclf was juftly charged with — infenfible of the ge- nerofity and clemency he had fo lat^jj o:' that the King fhould revoke his former promifc of forgivenefs, and commit the offender to the executioners of ilricl and inexorable juftice. Now to transfer this example to the llate of mankind, in relation to the fiipreme Ruler and Judge of the World. — All men are guilty before God, of various trcfpaf- fes and offences, tho' fome in a much greater degree than others -, cither by omif- fion of their duty or commifTion of crimes, and confcquently are debtors to the divine juftice. All have experience at the fame time of the divine clemency and patience. If thofe then who are confcious to them- felves of great failings and tranfgrefllons, are notwithftanding cenforious upon the Kffer faults and negligences of other men — if thofe, who are themfclves the word of criminals, are forward, violent, and unrelenting in puniihing little offenders — if men \\\\o are themfclves violators of the nioft important laws of God, unjuff, ex- tortioners. 378 7be generous Monarch: Or, tortioners, adulterers, llanderers, are for infliding the utmoft rigor of the law, and even more than ftridl juftice requires, up- on inferior finners, who have been fedu- ced by their appetites, or almoft compel- led by want, to fraudulent or diflblute practices — If they, who are themfelves involved in the moft vv'ilful errors and ab- furdities of fuperftition, perfecute with a mercilefs tyranny other men for their opi- nions— If any men, who are themfelves addlfted to any vice, and who confefs themfelves in their devotions to be mifer- able finners^ and appear to implore the di- vine mercy, in the petition. Forgive us our irefpajfes^ as lae forgive them that trefpafs again]} us, yet harbor at the fame time an infolent, revengeful, implacable, unfor- giving fpirit tov/ards thofe who have in any degree injured or offended them, tho' they are fcnfible of their error, and afk forgivenefss — all fuch perfons refemble, in proportion to their fcveial capacities and characicrsj the v/icked fervant in the pa- rable, ike Duty of Forghcnefs, 379 rable, and (hall be treated in like manner, according to their fcveral defcrts, by the moft juft Sovereign of the world and Judge of all men : bccaufc this temper and con- du6l is the moft dirc6lly oppofitc to the divine benignity and clemency, and moft entirely forfeits all claim to lenity and mercy. For it is a righteous fcntence, that they j}:all have judgment without mercy ^ who have jhewn no tnercy. But let it be remembered, that theclul) of mutual- lenity and forgivenefs, import- ant as it is, is founded upon a fuppofition that the injurious party does not perfift in his evil difpofitions and dcfigns; but on the contrary, is fcnfible of the wrong he has done, and fecks forgivenefs and recon- ciliation. To conceive a rcfcntment pro- portionate to the nature and degree of any defigncd injury or trcfpafs, is natural, reafonable, and perfectly confiftent, not only with common humanity, but even the ftrongcft affcdion to the ofiending par- ty; 3^0 T'be gencrota Monarch: Or, ty; as is the cafe of parents in regard tQ undutiful children. It is poffible then, that we may love, not only our friends, but our enemies alfo ; and be fincerely de- iirous of their welfare, at the fame time that we retain a proper refentment of any injurious conduft they have been guilty of, and withold our forgivenefs, till they repent. The doctrine of our Savior is not that we ought to forgive uncondition- ally, or without meafure, or end, which would be unnatural and abfurd : not that we ought to fliew no refentment for any injury, which would be a flavifh cow- ardice : not that we ought to be wholly pafiive, and never repel an attack, or de- fend our perfon and character, even at tl:ie hazard of any one who attempts to abufe us, which would be contrary to the very principle of felf-prefervation : ' not that we ought to forgive before the offender repents: — but, that our forgivenefs ought to be infeparably connected with, and al- ways immediately io follow, the repentance of the Duty of Forghencfs. 381 of the injurious party ; as we hope to liave our repentance accepted of God for all the fins we commit: and that we ought to ufc all proper and humane methods, to bring the offender to a fenfc of the wrono: he hath done, and to rejoice when thofe me- thods prove cffefl-uai. Let thofe then, who have been guilty of any injurious ac- tion, even to the meancft of their fellow- creatures, know and confidcr, that with- out repentance, they ought to cxpeft no forgivenefs either from God or Man. On the other hand, let thofe who have re- ceived any abufe from any one, remem- ber the words of our Savior — ^f ^^-y l^^o- tber irefpajs againjl thee fcvcn times in a day^ andfe^-jen times in a day return unto thee^ jay^ itig, I repent, thou jhalt fcrgrce him. And let cvci'y one beware of flattering his own pallion or pride on fuch occafiom. To fum up the wliole in a few words: God iiihe belt of luvcreigns; and his of- fending creatures on earth have continual cxpc- 382 fhe generous Monarchy 6cc. experience of his lenity and patience. In- folent and mercilefs men, who are infen- fible of their own faults, and implacable to thofe of others, are the worft of his fubjecls, and mod unworthy of his cle- mency. On the other hand, they who learn from their own failings to exercife candor and forgivenefs to others, may hope for divine mercy. For if ye forgive men their trefpajfes^ your heavenly Father ivi II alfo forgive you. And they, Vv^ho, tho' not infenfible of injuries, yet love their ene- miesy do good to thofe that hate thern^ and pray for thofe that dejpitefully ife them and perfecute them^ are the befl fubjeds of the kin^om of heaven, bear the neareft re- femblance to the all-gracious Sovereign and Father of mankind, and fliall enjoy the largeft fliare of his ineflimable good- ncfs and paternal favor. t> I S- «»l:#9Fi#§«##«i(4l»-4^«»«t»#«»«t#»t«*« DISCOURSE V. The compaflionate Samaritan: Or, Univerfal Humanity recommend- ed. «>«#««»»«t«»»»««»««#ii»ff §#»«#•«## [ 3^5 ] Luke x. 25. AnJ behoUy a certain laioyer flood up, and tempted him, faying, Mafler, what jhall 1 do to inherit eternal life .^ He faid unto hiniy What is written in the law ? How readeft thou? And he anfwering, faid^ Thou jhalt love the Lord thy God with all thy heart, a?id with all thy foul, and with all thy Jlrength, and with all thy mind\ a?id thy neighbor as thyfelf And he faid unto him, fhou haft anfwered right : This do, and thoufjiilt live. — But he willing to juftify himfelf, faid unto 'Jefui, And who is my jieighbor'^ And Jcfus anfwcring^ faid, A certain man went down from Jeru- falem to Jericho, and fell amongjl thieves, which [tripped him of his raiment, and Vol. IV. C c wounded 3? 6 T'he compajjionate Samaritan: Or^ ^wounded hinty and departed, leaving him half dead. And by chance there cam£ down a certain priejt that-^ay ; and when he Jaw him, he pajjcd by on the other fide. And likewife a LevitCy when he was at the place^ came and looked on him, andpajfed by on the other fide. But a certain Sama-- r it any as he journey edy came where be was -, and when he Jaw him he had compaffion on himy and went to hiniy and bound up his wounds y pouring in oil and wine y and fet him on his own. beafty and brought him to an imiy a?id took care of him. And on the morrow when he depa?*tedy he took out two pence y and gave them to the hofty and faid unto hi?ny ^ake care of him y and whatfo- ever thoufpe?jdeft morCy when I come again y I will repay thee. Which now of thefe three y thinkeft thcuy was neighbor unto him that fell amongfl the thieves^ A?id he faidy He that f:ewed mercy on him. Then faid ycjin unto hiniy Go^ and do thou like- wife. THE Vnivcrfal Humanity recommended. 38-? THE qucrift, who was by his religious feci a j^iariicc, by his educatioii and learning a fcribe, and by his profcirion or employment a lawyer, (as wc may difco- ver by comparing fome other palFages with this) appears to have been pofTefTed of an excellent undcrftanding. He clearly faw the abfurdity of the prevailing fuperili- tion, and the infignificancc of wliat the Jews valued fo highly, their ceremonies and facrifkcs. He well underflood, that all religion and virtue arc cfTcntially compre- hended in the reverence and afFcdion men ought to conceive for the fupreme Being, and the good-will and kindnefs they ought to fliew one to another. Hearing then the report of the wifdom and mighty works of Jefus of Nazareth, he was de- firous of putting liis wifdom to tlic proof: and tlierefore propofed a (jucf- tion to him, tempting him, not with a ma- licious intention, but in order to be con- vinced by his own experience, of his judg- ment in matters of religion. The qucf- C c 2 tion 388 The compa[fionate Samaritan : Or, tion was fuch as he thought proper to our Savior's character, as a prophet of God, and teacher of religion. What Jljall I do to inherit eternal lije '^ — a queftion which no man can anfwer, without difcovering ei- ther his ignorance and folly, or his good underllanding and judgment. Another perfon, a youth of quaUty and fortune, afked him the fame queftion, Good Mafter^ nvhat JImH I do that I may have eternal lije ? And his anfwer was then moft exprefs and direft, Kap the commandments. But in the text his manner of reply is fomething dif- ferent ^ tho*, including the whole paffage, it evidently appears to the fame efFeft. Tliis variation was owing to the difference of the two men. One propofed the quef- tion with a confidence in his own virtue and unblameable condud, and therefore replied, That he had kept all thofe commajid^ vients^ which our Savior fpecified, from his youth up. — The other, with a confi- dence in his own undcrftanding, and a view of penetrating into Chriffsfentiinetits 1 concern- Unherfal Humanity recommended. 389 concerning the Jewijfj religion. He per- fectly underftood what each of them meant, and anfwered accordingly. To this lawyer then, who was a n\:i\-\ of learning, inftcad of anfwering directly as in the other inftancc, Keep the command- ments^ he fays. What is liritten in the law ? How readcft thou? — As if he had faid, '' Do you alk what you muft do in order '' to falvation? — You—- a man of educa- " tion and literature — -who by your pro- " fefTion have lludied the law of Mofes " and the religion of your country — you *^ ought to be thorowly qualified to refolve '^ it yourfelf. — Let me hear, then, your " fcnfc of the matter, and the refult of «' your ftudies in the fubjecl: of religion." The lawyer well undcrdood, that this was in efFc6l paying a com])liment to his un- derftanding and character: and therefore he anfwered, " That he confidcrcd thofc " two precepts of the Old Teftamcnt, *« ThouJI:alt love the Lord tijy God with all ^* thy hearty and thy neighbor as thv/f-lf — as C c 3 ** com- 390 The compajjionate Samaritan : Or^ - *^ comprehending the fubftance of religion, " and all that was of much importance or " value in the Mofaic inftitution/' Jefus replied, Thou haft anfwerea right : this do^ and thou Jhalt live. It follows — But he will- ing to jiiftify himfelf, /aid unto Jefus, And ivho is my neighbor ? i. e. he was defirous of knowing in what extent our Lord under- ftood the w^ord Neighbor in the foregoing precept. Whether it was to be limited to a brother Jew, or profylete to the Jewifh religion? or whether it comprehended men of other nations and profeflions r or, in a word, all mankind ? — This was a fubjeft of religious controverfy and cafuift- ry amongft the Jews j and the fcribes and pharifees had for the mofl: part determin- ed in favor of the confined fenfe of the word. It appeared to thefe bigots a ftrange interpretation, an impious ftretch of the precept, to make it comprehend all mankind, even aliens to the common- wealth of Ifrael, enemies to their nation and religion— the idolatrous heathens — the Unherjal Huma?iity recommended. 3 n i the dreaded Romans — the odious Samari- tans:— they could hardly conceive it pof- fible to confidcr fuch perfons as their neigh- bors, and be ready to do them every kind office — this feemcd io them to be throw- ing down all diftinftion between Jew and Gentile, the elect and the reprobate. To love all mankind, and confider every per- fon in the world as our neighbor, when- ever we have an opportunity of exercifing our juftice or humanity towards him, was a doctrine too noble and generous — too Chrlftian — to enter into their narrow Jewijlj minds. It is probable then, that the lawyer alked the fecond quciVion, as well as the firft, with an honeft defire of knowing our Savior's fentiments, being not entirely fatisfied with the ufual cafuill- ry of his brethren the fcribes and pharifees, and yet perhaps not fully eftablifhed in the fentiments of univerfal benevolence, ?s feems to be intimated by the exprellion, that he was ii'tlliug to jujtify himjdj\ i. c. to pafs for a wife and worthy perfon in C c 4 our 392 ^he compa[fionate Samaritan : Or^ our Lord's opinion. There are many de-- grees of difference between the moft con- traded fentiments of a bigot, and the en- larged notions of a perfon of univerfal candor and humanity. Poffibly, notwith- ftanding the freedom of his judgment and temper, he might fliil have fome Icruple in his mind, in regard to fome perfons of fome religious charafter or denomination, —as for inftance the Samaritans : for it is certain that there fubfifted the moft bitter antipathy between the "Jews and'the Sama- rita?is: and the former efpecially, confider- ing themfelves as the orthodox party, as in fome refpe6ls they were, conceived the ftrongeft abhorrence and contempt of the latter. But leaving it undetermined, whe- ther this gentleman was tinctured with that mo.ft prevailing prejudice, or not, he was defirous to hear what our Savior would fay upon the fubjeft, and therefore afked him this fecond queftion, And who is, my neighbor? — Tp which, inftead of a di- rea U?u'verfal Hufnanity recommended. 393 reel anfwer, our Savior replied, by relat- ing the following ftory, A CERTAIN traveller, upon the road be- tween Jerufalem and Jericho, was furround- ed by a band of highwaymen, who not only robbed him of every thing, even his cloaths, but wounded him in a terrible manner, and went off, leaving him half dead. By accident a certain pn'cji came that way : but as foon as he was aware of the fpectacle, kept his dirtance, and paiFed along on the oppofitc fide of tlic road. la like manner a Levife, arriving at the fame place, no fooner efpied the wounded per- fon, than he alfo pafTed by on the other fide. But a certain Sajnaritan happening to come within view of him, was imme- diately moved with compallion, and, tho* upon a journey of bufincfs, came up to him — examined his wounds — applied oil and v/ine — bound them up — mounted him upon his own bead — coiulncflcd him to an inn — ^llaid with him all night— an^i in 394 The compajfionate Samaritan : Or^ in the morning when he departed, prefent- ed two pieces of filver to the innkeeper, t\'ith a charge to take care of the wounded traveller, and a promife, that he would make good, in his return, any further ex- pence that might be necefiary to his perfe6l recovery. Now, which of thefe three (the Prieft, the Levite, or the Samaritan) was the Neighbor to the traveller in that diftrefs ?— The lawyer anfwered, " Un- "■' doubtedly he that did the humane and *' compafiionate office." It is often faid, that example has a greater influence than precept. And the truth of this obfervation may be allowed, not only in refpect of real living examples, but of thofe alfo which are drawn from hiftory, or even fable. How much greater power over the affections of mankind have thofe fables and dramas, in which the characters and conduft of men are juftly reprcfentcd, than any dry precepts of mo- rality, or fyftcms of philofophy and divi- nity ? Vnhcrfal Ilumanify recommended, 395 nity ? — Thcfc latter may beof Ibme ufc aiKl advantage, efpecially to ftudious and con- templative peifons : but have then only their ftrongcft cffc6l, when they are familiarized, and adapted to common life, by real 01 feigned aclion and example. lierothenwc find our Savior uniting, for the fatisfaction of his learned and fcnfiblc querill, the ai t of fable, the influence of example, and the force of precept. For having com])o- fed, extempore, with his ufual fimi)licity of art, and inexhauftible fund of inven- tion, a parable fo appofite to the fubjedt of inquiry — having reprefentcd in it two contrary examples, one of Samaritan hu- manity, the other of Jewijh inhumanity , he referred it to the judgment and decifion of this Jcwijl:) fcribe and lawyer, which was more agreeable, not only to the natural confcience and moral feelings of mankincij but to the fpirit of the Mofaic religion, and particularly that precept of it, ll)ou JJjalt love tijy neighbor ai tljyjelf. And when the lawyer had given a right verdict, he added, 396 ^the compajfionaie Samaritan : 0?% added, with all the concifenefs of precept, and weight of his own authority, Goy and do thou like-wife. To all men of undepraved judgment, and tafte capable of difcerning and relifh- ing the fimplicity of nature, and beauty of humanity, the inftance recited would be very convincing, and proper to corre6l thofe partialities, which arife from a mere difference of name, nation, or perfua- lion, and which are the bane of focial af- fection and neighborly kindnefs. The Jcwifli prieft and Levite appear to have been afraid of experiencing the power of natural fympathy — th^y durft not draw near to the wounded traveller, through a fear left compaffion fhould get the better of their felfifh prudence, and occafion them fome delay, trouble, or expence. But the honeft-hearted Samaritan had no inch refined way of thinking. He no iboner faw the wounded perfon, lying on the ground, weltering in his blood, than he Vnhcrfal Humanity recommended 397 he inftantly forgot himfclf and his own bufiners. — Here was a man's hfe in immi- nent danger — immediate alliltance was neceflary. — Without helitating then for a moment, or confidering what nation, re- ligion, rank, or qr.ahty, the wounded traveller was of, or any circumil'ancc, but that of his extreme ditlrefs and danger, he thought of nothing but how he might take the mod effe(^l:ual means for his recovery. His time, his attendance, his labor, his horfe, his purfe, every thing in his power, was employed to that end, with all pufliblc alacrity and expedition. Nor was he con- tent to perform the kind ofiice by halves — or to entruft the patient, as foon as he had opportunity, to the humanity of others — or to call upon any to contribute thcii' , proportions — but took the whole upon himfelf — llaid with him till the morning, ^ till he had the fatisfadlion of finding fomo fymptoms of his recovery — and not only defrayed the ch.arge already incurred 011 his account, but gave his woid to the ma- ftcr 398 ihe compajjionate Samaritan : Or^ fter of the houfe for any further expence that might be requifite, with aii eariVeft charge to take all pofTible care of him, and an intention of inquiring, upon his return, into the ftate of the patient, ajid the care which had been taken of him. Such was his humanity, compaf- fion, and neighborly kindnefs — fo natural, genuine and complete. What effect the parable had upon the mind of the Jewifh lawyer, we are not in- formed. But it may be prefumed, from the marks of judgment and candor which he difcovered, that he was confirmed in his opinion of our Savior's wifdom, and ftruck with an admiration of his manner ot inftruflion. This appears the more probable, on the fuppofition, that it was fhe fame perfon, who on another oecafion (as we find recorded by the Evangelifts Matthew and Mark) afked him, JVbich was the fir/ I or chief commandment in the law? ' — To which he anfwered, Thou Jhalt love the Unhcrfal Humanity recommended. 399 the Lord thy God ivith all thy heart, ami ivith aflthyfouly and ivith all thy mind : and the fccond is like unto if, Thou JJ:alt lov: thy neighbor as thyfdf. The icribe replied, Well, Majter, thou haft (did the truth. For there is one God, and there is no other but he. And to love him ivith all the heart, under- [landing, foul, and jtrev.gth — arid to love his neighbor as himjelf- — is more than all ivhote burnt 'cff'cri?igs ami fjcrifccs. It is added, ivhen Jefus fa'U) that he anfiicred difcreetly, he [aid unto him, Thou art net far from the kingdom of God, i. e. By tlie feiuiments which he liad ah'eady profelled, he was become ahnoft a ChrifVian : lie had akcady got over the fhongcft prejudices of the Jews againfl- the dodlrines of the gofpel, and the authority of our Savior. The honefty of his licai t, and the clearnefs of his imderftanding, rendered him morc^ fufceptiblc of ccnvif^ion, than almolt any of his countrymen; and ho wanted not much of that uncommon temper and refo- hition, which were requifitc, for a man of his 400 The compqfjionate Samaritan : Ory his character and figure, to become at that time a profefTed difciple of Chrift. Pro- bably he became fuch, tho' we do not find it mentioned. For it is remarked by the Evangelift, that many of the rulers^ i. e. feveral peiTons of eminence in the ftate, were in their heart befievers m Chrift j but did not confefs him through fear of the people. \¥e need not wonder at this, if we know any thing of the world, and obferve how great an influence, not only intereil and ambition, but fafliion, and the dread of appearing Angular, have upon the minds even of men, who are in other refnecls of an excellent charafter. — But whatever eftccl our Lord's converfa- tion and doctrine either produced, or failed of producing, upon the mind of this eminent Jew, or any other perfons who heard him ; it is our bufinefs to underftand what effect it ought to have upon us; and in order to this, to ftudy its propriety and excellence. TJnherfal Humanity recommended, 4 z \ We (liall therefore, firft, obfervc the moft reniarkable circumftances of the foregoing parable i and then confider the main purport of that and the corre- fponding pafTages, which is, to fliew how much the fentimcnts and difpofi- tions of univerfal benevolence contribute to form the character of a true Chrif- tian. As to the remarkable circumftances in the parable, it may deferve our inquiry, ^vhy our Savior made choice of a Samari- tan for his example of humanity, and on the other hand, of two Jcxs for examples of inhumanity ? And further, why amongft all the Jews, wlio confided of fo many dif- ferent parties and denominations, he thought fit to fingle out a Prieji and a Le- vi te ? The queflion was, concerning the {ig- nification of the precept, I'hou Jhalt k\^ Vol. IV. D d tly 402 7he compaffionate Samaritan : Or, thy neighbor as thyjelf — or, how far we ought to extend our neighborly kindnefs and afFeclIon, Now, the Samaritans were tlie neareft nation to the Jews, inhabited almoft the fame country, and profeffed almoft the fame religion: yet there were no people in the world to whom the Jews conceived a ftronger hatred; infomuch that they would have no dealings with them ; and the moft odious appellation that our Savior's enemies could caft upon him, was that of a Samaritan : and when he him- felf alked a woman of Samaria (or a draught of water, fhe expreffed her furprize, that he being a Jew fhould afk any favor of a Samaritan. The perfon to whom our Sa- vior addreffed his parable was a Jew, who by the very queftion, Who is my neighbor? feemed to point to the mutual difcord and hatred between the Jews and Samaritans. It was therefore the particular and proper point of our Savior's view, to convince the Jews who heard him, and particular- ly the perfon who afked the queftion, that Vtirje^fal Humarnty rccommendtd, 403 that they were obli^Td to confidcr all men, even the word of heretics^ the Samaritan^^ as their neighbors, or as proper objcfts of their afFcction and kindncfs. For this reafon,*hc draws an amiable picture of a Samaritan, fliewing the grcatcrt: kindnefs and gencrofity to a perfon in diltrefs, whom he accidentally met with, witliont examining what nation or religion that perfon was of — nay, tho* probably he might know him to be a Jew. Thus, the application of the parable becomes perti- nent and clofc. For if this was a right and worthy behavior in a Samaritan to a ^cw^ would not the like behavior in a '^ew to a Samaritan be equally worthy and commendable ? The portraiture itfcif (had our Savior added nothing to it) was admirably fitted to fuggeft this argument, and to ftrike the confcicncc of every Jew. — -Thus there appears to be a fufficient rca- fon, why he ftiould repi'efcnt a Samaritan rather than a 'Jci?^ as the f!;oud man in th:n inftancc. Bclidc — he draws his cba- D d 2 ra(^er5 404 ^he compajjionate Samaritan : Or^ rafters with anexquifite propriety, accord- ing to the real temper and conduft of the nations and parties fabfifting in thofe days. For the Samaritans had in general more humanity in them than the Jews : or, to exprefs it perhaps more properly, were lefs addifted to inhumanity and bar- barity. Some inftances to this effe6l may be produced even from the hiftory of the gofpel. For when ten lepers met our Sa- •Vior, and implored his miraculous aid, to dehver them from that loathfome diftem- per, and found themfelves, as they were on the way to fhew themfelves to the prieft, on a ^udden, to their great afto- nifhment, p:rfe£lly healed — but one out of the ten had fo much gratitude, as to re-, turn to thank his benefactor; and it is remarked, that he was a Sajnaritan — the reft were probably "Jews. And our Lord makes this refleftion upon it — Were there not ten he ale d"^ but where are the nijie ? There are not found that retuf^ned to give glo- r^ to^God Jhve this Stranger, There is indeed JJnherfdl Humanity recommended, 405 indeed an occafion recorded, on which the Samaritans difcovertd their national and religious prejudice, and their confcqucnt incivility and barbarity. For when our Savior and his Apoiiles pafTed tlirough a part of their country, they would not af- ford them any kind of provifion or enter- tainment. But it is to be oblerved, that the very Apofiles difcovered a ivcrfe fpirit on the fame occafion, and wiihed that he would call down fire from heaven upon them to confume them. Their aflcclion for their iMalter, and rcfentmcnt of the indignity with which he was treated, hap«» pened to coincide with their hatred of the Samaritans, and tempted them to break out with lb much violence. With equal goodneli and candor to them and to the Samaritans^ he anfvvcrcd, Te know not what manner of fpirit ye arc of — the Son of Man is not come to de/iroy mens lives ^ but tojave them, — He was himfclf a yeu\ and appHed himfclf chiefly to inftrud and reform his countrymen^ purfuant to his commiffion. ^M t) tl J ^or 4o6 T'be compajjlonate Samaritan : Or^ For I am not fent, faith he, but to the loft Jheep of the boufe of Ifrael. Yet it is obferv- ed by the EvangeUft John, that mafiy of the Samaritans believed in him — and in an- other place, that tbey befought him to jlay with them — and it v/as upon this event, that he made the proverbial refledion, A Prophet is not without honor, except in his cwn country, — Bcfide thefe inftances, a reafon may be given, why the Samaritans had more humanity than the Jews — a reafon drawn from general experience- namely, that in all religious diflentions, the party that hath had power, authority, anti- qahy arid numbers on its fide, hath been lefs difpofed to mutual charity, than the party that happened to be inferior to the other, in thefe weighty circumftances : and that thofe who have been branded by the moll: odious names arid titles on account of their religion, have generally been more remarkable for humanity and goodnefs, cr ;^t leaft lefs remarkable for infolence and Unchaiitablenefs, than they who have had Vnhcrfal Humanity recommended. 407 had the beft appellations, afTumcd by themfelves, or attributed to them by others. A complete hiftory of pcrfecii- tion, with all its caufes and effects in the world, would afford convincing evidence of the truth of the foregoing obfervation. As then the real national charaiSler of the Samaritans was fuch, upon a comparifon with that of the Jcivs, our Savior, tho* himfelf a JcWy thought fit to do poetical juftice to each, in his fabulous reprefenta- tion, by taking a Samaritan for an example of humanity, and tivo Jc*ivs for examples of the want of it. It may be more difficult for us to difco- ver the reafons, why he fcledled a Prie/l and a Levite for his examples of the lat- ter kind. Had the Prie/ls or Lez'ites then lefs charity than men of other profefTions or denominations ? — This we cannot be certain of. They might probably have more zeal for the peculiarities of their re- ligion, and therefore more avcrfion to the D d 4 Sama- 4o8 The. comptjjjtonate Samaritan: Of, Samai'itans. But this does not feem to afFe£t the cafe fuppofed in the parable, as the wounded traveller appears to have been a Jewy (tho' he is not called fo) by the courfe of his journey from Jerufalem to Je- richo. Yet he experienced great humanity ancf compafiion from the Samaritan, but none from tw^o of his countrymen, a Prieji ^nd a Levite. What probable caufe can be affigned, fufficient to harden the hearts of ihefe men, againft a Brother-Jew, in (o diftrefl'ed a fituation ? We^ cannot eafJy imagine any, except the fame which in- fpired them with fo much hatred of the Samaritans, namely, their fuperftition or bigotry. This operated to a moft perni- cious efFecl ; as it not only infufed into them a hatred of the reft of mankind, but deftroyed, or greatly diminifhed, their kindnefs one to another. Surely -the^cf nqver exifted any people, whofe hearts were becoipe fo impenetrable to the feel- ings of humanity, as the Jews in our Sa- vior s time. Yet that evil' ipuit, whicl| Was Unherjai Humanity recommended. 409 was compounded of pretended piety, and real barbarity, incrcafed amongft- them af- terward, till it produced the mort: dreadful efFefts, and ended in llicir utter ruin. The very truth and goodnefs of Chriftia- nity, fervcd to exafpcrate it, till it was wrought up to the higheft degree of malig- nity :ix\A open holtility. So our Savior predicts — Think jiot that I am come to jcnd peace on earth, or on the landof Judca: / am not come to jend peace, hut a fword^ For I came to Jet a man at variance a^uinji his father y a fid the daughter again ft her vk- tkcr : and a mans fees JJ:a!l be they of his oicn houjhold, — An aftonidiing declaration from the mouth of the Savior of the world, the innocent Lamb of God — but moll ex- aftly true, if we underftand it aright, as a prediftion of what would come to pals. — Now of all the Jews, the Priejls and Le^ vites were mort likely to be infcfled with this evil fpirir. I'or in every age and na- tion, the * minijicrs of religion have been either * N. B. Tho' the i'riclts ami I • . ire^ amon Jews miiy be ftilnl n.inifU-is oC n . ;- f (>( . . i c*i <: - 41 o T'he cofupa/jionate Samaritan : Or^ either the iefi or the worfr of men, accor- ding to (not the name, but) the nature and fpirit of that religion which they ac- tually fupported. Whenever and where- ever the religion publicly profeffed and taught hath been upon the whole good, the laity have been the ietUr for it, and the clergy the ieft men of the community. The original inftitution of Mofes was un- doubtedly a good religion ; and therefore, fo long as the Ifraelites preferved it, and kept clofe to the original ftandard, the Priefts and Prophets were the beft men of the nation. But after it was corrupted and changed — hear the words of Jeremiah — The prophets prophefy falfely, and the priefts bear rule by. their means ^ and ?ny people love to have it Jo: But what will ye do in the- end ceremonial law ; yet Prfachmg was no part of their office. To inftrud men in the truths of religion, and inculcate the duties of morality, was the proper office of the prophets, wife men, and fcribes— /. e. Preach- ^ ers, philofophers, and men of letters : and fuch (not Priefts) our Savior tells the Jews he would ^«cry, or what incftimable bleffiiigs and advantages wc derive from that refor- mation. It is obferved, we liope with truth and jultice, that the fpirit of huma- nity prevails in thcfe nations more now than in any former time. And to what caufc can this nobie and beneficial cffcLT: be more properly aferibed, than to the knowledge of triie Chriflianity ^ vvhic!i hath been in fome meafiire reftored and diffufed amongft us, by the labors of ma- ny excellent inilruclors and reformers -i the age? Hence it hath come to pafs, that all parties and orders of men in the nation are now become convinced of the truth, though perhaps not the importance, of the foregoing afRrtion, that the fpirit of humanity and of Chriftianity is the fame. For their fur- ther and entire conviction and Hitisfadtion, it is to be vvifhcd, that they all would carefully ftudy the New Teftament, and then pafs a judgment upon it; — particu- VoL. IV. E c larly 41 8 The compaffio?iate Samaritan^ &c. larly the paflage of the text, and the meaning of our Savior, when he anfwered the inquifitive lawyer, and faid — Thou JJjalt love the Lord thy God with all thy heart — this is the firji and great commandment. And the fecond is like unto ity Thou jhalt love thy neighbor as thy f elf \ — and when to con- vince him further, in how comprehenuve and unUmited a fenfe, the word Neighbor was to be undcrflood, he reprefented to him the example of the companionate and generous Samaritan — and added — Go and . do thou Ukewife. D I S- ^5^3i^5^5^*2i^cy^3fc3aufc3y«i^ DISCOURSE VI. The Laborers in the Vineyard : Or, Spiritual Arrogance rebuked. ^e 2 [ 421 ] Matthew xix.' 30. But many that are firjl P^all be lafly and the lajl JI:all be fir/l. — Fcr the kingdom of Heaven is like unto a man that is a houfe- holder y ivhich "joent out early in the morning to hire laborers into his vineyard. And ivhen he had agreed linth the laborers for « teriny a^day^ he fent them into his vine^ yard. And he went out about the tlnrd hour^ and faw others fianding idle in the market-place : and faid unto them. Go ye alfo into the vineyard^ and ivhatfroer is right I will give you. And they went their way. Again he went about the ftxth and ninth hour, and did likewife. And about the eleventh hour he went out, and found others fianding idle, and faith unto E c 3 ^'^ 'v, 422 The Laboreri in the Vineyard: Or, tbem, Why Jiand ye here all the day idle ? ^hey fay Unto him, Becaufe no man hath \: hirrd.m: ikfcfith unto them ^ Go ye alfo^ into the vineyard, and wbatjoever is right, that Jhall ye receive. So when even was come, the Lord .of,, the vine\ard^ faith unto his fteward. Call the laborers, and give ' J 'ihem their htrei, beginning fr'am the laft \-.imt:Q:thefir[t, And. when ihey came that -'i^. wkre . hircd_ about the, ^eleventh " I^ur^ they '^y^}r-^i^eived:A'v^ry::ifi^c^^^^ But when \:?ihe fir jt\ canity t^O' J^pp^)4{--hat they Jlmdd \tfMverecei'l^ed^ni^f*e^'^ ^^id they likewife re^ ^^liieivid cfD^y '^^^?'.^ a \penny, i^Ajid when \;\fhiy'bfdr^ceiv^d. iij^ they murmured againjt '••"•/& gosd-niany/oj the houfe y Jayixig, Thefe ■ • kft have wrought, but- one hour ,a7id thou .'; hajt.made them, e^ual unto la, which have ^'^^Jjorn the burden and heat of the day. But ; \ he ■ anfwefed -om- ~ of' them and faid,. Friend, \i^y^ do thee W'^^rmg: didft not tl^QU agree \\\'<^^i^k me for a- penny '^ take that thine is, an'4: go thy way : I will give unto this lajt, ." 'Ctjen as unto thee. Is it net lawful for me to spiritual Arrogance rebuked, 4 ? 3 to do vjhat Iiuill with mine oicn ? Is thine eye evil b:caiif: I am good 'i — So the laft Jhall be firft, and the firjt laft : for many be called but few chofen. A You N G Gentleman of lara:c cftatc (St. Luke calls him a certain Ruler) accoOed our Savior with the higheil cufto- mary mark of refpecl", the bendccl knee, and with much earneftncfs afked him the following important qucftion — Good Ma^ Jter, what fhall I do that 1 may have eternal life '^ He anfwercd — If thou wilt enter in- to life^ keep the command nents : and upon the youth's demanding which, replied — Thou jloalt ao no murder — Thou jhalt not com- mit adultery — Thou fnilt not fteal — Thou f:alt net bear falfe witnefs — lienor thy fa-^ ther and thy mother — And love thy neighbor as thyflf' — pointing out thole precci)ts of the law which enjoined the moral and fo- cial duties. Had the young man refted content with the foregoing anfwer, there Would probnhly have been an end of the E e 4 convcr- 4^4 7 he Laborers in the Vineyard: Or^ converfation. But he added, All thefe have I kept from my youth up : What lack I yet ? Probably in hopes of obtaining fome high exprcfiions of comniendation from our Savior. But tho' he beheld him and loved him, as one of the Evangehfts ob- fcives, /. e. looked upon hirn with an eye of complacency and affeftion, yet his an- fvver was, If thou vcilt be perfeB, i. e. ac' quire a finifned character, and attain to the higheft virtue ; go and fell all that thou haft, and give to the poor, and thou Jk alt have treafure in Heaven : and come and follow me, But when the young man heard that faying, he went away forrowful, for he had great pof fefjhns. — The anfv^er ftruck a damp upon his mind — he was difappointed of the en- comium he expefted, and touched with a confcious fenfe of the weaknefs our Savior had difcovered in him ; and therefore went away with vifible marks of confufion and regret. Our Lord took this occafion to reflect upon the almofl infurmountable difficulties and temptations, which lay in the spiritual Arrogamc rdaJz^'J. 425 the way of rich men, ami prevented them from embracing the Chridian profefTion and fcrvicc ; comparing fucli conduft to an abfolate impollibility — to a camcts go* ing through the eye cf a needle. The dif- ciples were not a httlc furprizcd and con- founded with his afTertions. He beheld them, and obfcrved the lofs they were at to reconcile his language with their own opinions. But knowing that it was not a proper time to explain every thing to them minutely and diftinflly, he endea- vored to give them fome fatisfactlon, by adding, With men this is impoj/ible, but 'ujitb God all things are poffible. The import of which feems to be — That tho' all natural and ordinary means would be ineffeduaJ, yet the power of miracles might be fuffi- cient to convert fome lich men, even at that time, to Chriftianiiy. Tiicn Peter^ who was always more forward and fan- guinc than the red, rcflefling upon the unwillingncfs which the young gentleman fliewed to part with his poflcirions, in order 4^6 ^hc Laborers t7i the- Vineyard : Or, order to follow Chrift, the' he was pro- mi fed treafures in Heaven-, and a (Turning to himfelf a merit from his own conduit in thatrefpecl, faid, Behold, sNi^havefor- fakdTi'-^aU and followed thee : What p:all we have therefore? Jefus knowing the hone- liy of ^Peter's heart, and admitting the truth' of his plea, rephed, Verily I fay unto you, ' that ye ivho have followed me, flmll, in the regeneration, when the Son of Mafi jkall ft on the throne of his glory, fit alfo on twelve thrones, judging the twelve tribes of Ifrael, jdnd every one that hath forfaken houfes, or brethren, or ffters, or father, or mother, or wife, or children, or lands, for my names fake] fhall receive an hundred fold,' and fhall inherit everlafting life, — -Thus he encou- raged his difciples to a faithful and fteady adherence to the Chriftian profelfion and (ervice, by aiTuring them, that whatever temporal inconvenience or lofs any of them had fuftained, or Oiould hereafter fuftain, by fuch adherence, ii fiiould be abundantly compenfatcd to them, at the rcftoration of 1^ spiritual Arrogance rebuked, " ; 427 of things In the future ftatc. But loft they fliould be tempted to prcfumption and. felf-conccir, from their fituation, ad- vantages and charadcr, as being his im- mediate difciples, the firft profcflbrs and propagators of Chrillianity, and from the magnificent promifcs which he had then made them — left they (hould ari'og'atc to themlelves his favor, and ilie higheft ho- nors an'd rewards of his kingdom, upon fuch circumflances and qualifications as impHed not the liighcfl: degree of reil vir- tue and goodnefs, lie adds. But many that are fir jt fl.mll be laj}, and tile laft J}.mithe)}rft : i. c. Salvation, and the honors and re- wards of the life to come, fliall be bc- ftowcd, not according to men's . prefcnt apprehenfions and partial ideas of prece- dence, excellence and merit, but by a dif- ferent ellimate, the judgment of divine wifJom and equity. Ai^.d therefore, they who ftood the fird or highcft in their own opinion, or the efteem of the world, may be laft or lowcft in that infallible judg- ment : 428 The Laborers vi the Vineyard : Or^ ment: and on the other hand, they who enjoy no diftinction of office or charac- ter in this world, may appear the fore- moft, and be the moft diftinguifhed in that which is to come. The llate of things will be, in numbcrlefs inftances, the re- verfe of that which takes place at prefent. This important fentiment he expreffes in the concifeft manner, by faying, Many ipho are Jirft fiall be lafi^ and the laft jirft : and then proceeds to exemplify it, by the following parable. There was a certain lord who had occafion for laborers to work in his vine- yard. He agreed with a number, early in the morning, to work all day at fuch a rate of wages as was ciiftomary. At feve- ral times of the day he colle6led more, and fent them into his vineyard : and almoft at the clofe of the day he found fome waiting for employment ; and upon his demanding why they ilood idle all the day, they replied, that they had not ieen fo Spiritual Arrogance rchuLJ 4 2 9 fo happy as to meet with any maftcr tiiat would employ them : thefe alfo he iciu into his vineyard, with a promife that he would allow them what fhould be rcafon- able. In the evening he ordered hisftc.v- ard to call the laborers, and pay them , beginning with thofc that came lait into the vineyard : and he gave to them the fame pay as had been promifcd to thofe who were hired in the morniiig, and had wrought the wliole day. This was ob- ferved by thofc who came frjt into the vineyard; and they immediately conclu- ded from it, that they fhould receive a large addition to their wages. But the ftcward paid them no more than the terms of the agreement required, and informed them, that it was fo ordered by his mailer. Upon this they came with a complaint to the lord of the vineyard, as it they had been treated unjuftly, becaufe they that came laft into the vineyard were not only iirfl: paid, but received as much as them- felves, who had labored the whole day. 43 o The Laborers in the Vineyard: Or^ To which he anfvvered, fpeaking to one. of them, " Friend, Have not I fulfilled «' the terms of agreement with you ?• have *' I done you any wrong ? — -If I think fit '* to give to thefe laft as much as to you, '^ is my generofity to them an injury to *' vou ? Are you to diredt me in the di- " ftribution of my favors ? Is it not law- '* ful for me to do what I will with my " own ? Or, have you a right to mur- " mur and complain,- to be envious and *' greedy, becaufe I am good and gene- " rous?"-^ — So fliall it be in the future ftate: The laft Jhallbefirft, and the firfi laft , For many be called^ but few chofen. It may fuffice to throw a light upon the whole parable, if we obferve, That by the figure of laboring in the vineyard is meant, laboring to promote Chriftianity j and by thofe who went early in the morn- ing to work, the immediate ^difciples of our. Savior are reprefented,. whoy/r/? en- tered'into the Chriftian profeflion and fer- vice.' spiritual Arrogance rebuked. .; 3 1 vice. And tlic dilpofition wliicli they flievved to alllime merit, each to hiiDlclF, from that circumitancc only, to lay claim to the tirll rank in our Lord's tavoj*, and the higlvjit rewards in his kingdom, and to exclude others, is llrongly marked by the fubfequent paflages in the parable. It was undoubtedly the firll bufmefs and de- fign of our Savior to convert his imme- diate followers, from ihi-ir Jcwifli igno- rance and rudenefs, into wife and good men, and make them fincere profeHbrs, and fuccefsful propagators, of Chriftianity. For this reafon, we find him on many occafions taxing them with Ihipidity and prejudice, and reprehending the pride, envy, refentment, arid other wrong difpo- fitions, vvhicli they fometimes difcovered — in fuch terms as thcfe — Te know not "what manner of fpirit ye are oj — Except ye be con- verteil ':not enter into the kingdom of Jjecrjcn — O yc of little faith — 0 flcvj of heart to helieve — Ho'iv is it that ye do not un- derftand ? 432 Tbc Laborers in the Vineyard : Or, derfta?id? — How longjhall I be ivith you ajid juffer you ? But notwithftanding fuch fre- quent reprehenfions, and mortifying re- proofs, they continued to have the higheft veneration of him and affedion to him, from a thorow conviciion of his fuperior wifdom and goodnefs, as v^rell as miracu- lous power. And he allow^ed the fincerity of their attachment to him, and valued them for their honefty of heart: and therefore frequently pointed his inilruc- tions, with a view to cure them of their particular follies and prejudices. The pa- rable before us is a remarkable inftance of this kind, and is admirably calculated to fubdue the fpirit of ambition and felf- conceit, envy, and rivalfhip among them, and to bring them to a modeft opinion of their own qualifications and merits. For he affures them, that, tho' they had the peculiar advantage of being his immediate difciples, and the firft converts to Chrif- tianity, yet many that were firil fliould be laft, and the laft firft, in the diftributioa of spiritual Arrogaucc rebuked, 433 of the honors and rewards of his etenial kingdom: and tho' they miglittlien plead, that tliey had born the heat and burden of the day, been employed j in his fcr^ 'vice, and labored diligently to promote his. caufe, and the intercll of Chrillianity^ and conlcquently might juftly expcfl the fulfilment of the promifes he made to them, and to. receive their due fliare of honor and reward ; yet if they prefumed, upon fuch merit alone, to arrogate to themfelves the highefi: diftinc^tion and firft lank in his kingdom,, and to envy others an equal (hare of his liberality, they might find themfelves difappointed, like t!]c la- borers in the vineyard, who foolilhly and infolently demanded more than was tlieir due : For that he himfclf, as Sovereign, would confer the dignities and rewards of his heavenly ftate, according to the direc- tion of divine wifdom, without any regard to fuch vain and groundlcfs expectations — That he miglit, and ccitainly would, ilc fit to prefer fomc cf them who wcie iail / Vol. IV. i- i m 434 7he Laborers in the Vineyard : Or; ill the Chriftian fervice> and had beftovved the leaft pains in propagating the gofpel, above fome of them who were the firft converts, and had fpent their whole lives in his fervice — That he would not fubmit the meafures of his adminiftration to their cognizance and judgment ; but would confider it as folly and infoleiice in them, if they called in queftion the equity and propriety of fuch a fenrence and determin- ation. For has not every mafter and proprietor a right to do what he will with his own ? And fhall not then the Judge of the whole world reward his fervants in the manner and proportion he himfelf fhall think fit, without any regard to the partial ideas and felfifh expeftations which any of them might conceive ? It is to be remembered, that this parable follows the magnificent promife w^hich he made to his Apoftles, of their being advanced to twelve throrves of judgment over the twelve tribes of Ifrael. Having therefore raifed their hopes of future advancement 2 and spiritual Arrogance rebuked, 435 and dignity, by fo noble encouragement, he thought it neceflary to throw in an allay, to prevent liis promifcs from faifmg or cherifhing tliat ri)irit of vanity and ambition, of which they appeared but too fufceptiblc. We may further ob- fervc, thnt he hmits his rcprefentation to the Chriflian profefTion and fcrvicc; be- caufc that alone was the proj)er fubjcct of confideration, to which his hearers were then attentive, and in whicli they were highly interefted, as being his difciples. Theiefore he does not comprehend in his defcription any other kind of qualification or defert, but that which arofe from his fervice alone, or from their fidelity and di- ligence in the d'lfcharge of that particular employment or ofHce which he fhould af- fign to them, as his Apoftles and the pro- pagators of his religion. He reprefcnts the Lord of the vineyard, as aflerting, \vhh propriety and dignity, his pericrt right to a6t as he did, and his liberality in fo doing; but without fpccifying his rca- V i 2 fwns. 436 The Laborers in the Vineyard: Or^ fons. Now certainly our Savior did not mean, by this, to reprefent himfelf as afling without reafon, and rewarding his fervants in a partial manner, or not in due proportion to their refpeftive deferts. But it was not his cuftom to exprefs his whole fenfe upon any fubjeft, but to leave fomething, and often fome material point, to be found out by the reflexion of his audience. So here is a conclufion to be drawn by reflec- tion, which folves the difficulty, and com- pletes the fenfe : namely, that there might be other circumftances, qualifications, or merits, befide thofe which arofe merely from laboring in the vineyardy i. e. in the fervice of teaching and propagating Chrif- tianity, which might be fufficient to re- commend perfons to the gracious accep- tance and high approbation of the Judge of the world, and entitle them even to the firjl rank in his celeftial kingdom. For tho' he allows all that was due to any defert arifing from honeft and diligent endea- vors in his fervice 3 yet at the fame time. hc spiritual Arrcgauce rcbuhcd, 437 he checks a fpirit of prcfumption in his iervants, and makes tlie mofl: candid and generous concefTions in favor of thofe who entered laft or latcft into the Chriftian fervicc ! and by parity of reafon, tho' it i:> not expreiied here, in favor of thofc alfo, who fliould never enter into it at all — ol* thofe who fliould never hear of the name of Chrift, or who, through ignorance or invincible prejudice, (hould dilbelieve or rejeft Chriftianity. This fcntimcnt is ex- prefled by our Savior, in another paflagc quoted hereafter. Thofe who came latcft into the vineyard might plead for thcm- felves very juftly, that they were willing and well-difpofcd, but nobody had em- ployed them : and therefore it was their misfortune and not their fault, that they had remained idle fo long : at the fame time it is fuppofed, that thei-e were other circumftances and qualifications which recommended them to the favor and bounty of the Lord of the vineyard. In like manner, many fincerc Chiil^ians may Ff3 iiirtlv 4;^ 8 'The Laborers in the Vineyard: Or, juftly plead, that if they have not been employed in difcharging fome important and ufeful office, it was not owing to want of difpofition or defire, but merely to want of means and opportunities. This plea, as far as it is fincere, will be accep- ted 5 and they (hall not fufFer a diminu- tion of honor and reward in a future ftate^ merely becaufe they were difabled by their circumflances from performing thofe ufe- ful fervices in this world, which they would willingly have done. With fimilar reafon many heathens and infidels m^y plead, that they were not acquainted with the divine inftitution of Chriftianitv, with its noble principles, ftriking evidence, and cogent motives j otherwife they would have embraced and profefled it, and labor- ed to promote it in the world. If this al- legation be true, if it be verified by ah haneft and diligent improvement of thofe abilities and advantages which they en- joyed, it will be admitted in its fuUeft im^ port, and they (hall be rewarded equally with spiritual Arrogance rebuked. 439 with the Chriftian, in proportion to ihcir integrity and goodnefs of heart. So that there will not be theleaft foundation for that moft impious charge againfl: the Sovereign and Judge of the world — That he is an hard Majler^ reaping inhere he hath ?wt fown^ and gathering ivhere he hath not fcattered. On the other hand, there may be many Chrif- tians, who, tho* they have enjoyed great diftinction, and difcharged fome high of- fice, in this life, like the firfl: difciples of our Savior, fliall obtain but the lovveft place hereafter in the kingdom of Hea- ven 5 or, if they are deftitute of other more cfTcntial qualifications, fliall be ut- terly excluded from^itj even tho' they may be able to plead, Lord, Lord^ have . 'ii^e not prophe/ied in thy name — and in thy name hai^e cafl out devih-r-afid in thy native have doiic many 'wonderful works? — Thus many who are ,firjl JJjall l?e hji, and the lu/l JirjL F^ many arc calkd^ hut /'w chojen, • i. e. Many who have tlie gofpel tendered -to them, yet icfufe it-^many who fecm Ff4 ^ to 440 5"/^^ Laborers in the Vineyard : Or^ to accept of it, yet do not fincerely and cordially embrace it — many -who fincerely believe it, yet do .'not bring forth all the fruits that" might be expected from fo ex-' cellent a belief— nay, many who are zea- lous and affiduous in difcharging fome of- fices of religion, and who labor abun- dantly in promoting the caufe and interefi: of Chriftianity, may yet have their zed iTiixed with fo niuch prefumption and ar- rogance, as will" prove a debafing alloy to their virtues, and greatly diminifh that honor and reward, which ' they might otherwife have obtained, from the perfecl equity and liberality of the Lord of the world. There are now many profefled Chriftians, and we hope fincere in their profeffion, who neverthelefs feem^very un- willing to admit, that the Savior and Judge of the world will extend his mercy arid liberality to heathens and infidels, tho' of the beft moral charafter ; or even to ma- ny of their fellow-Chriftians, whom they fuppofe to be not fo found in the faith as them- spiritual Arrogance rebuked. 441- themfelves, or to praftife an erroneous worfliip. Such Chriftians may be afto- niflicd when they are informed, that thefc very perfons, whom they leem to defpife as reprobates concerning tlie faith, may be not only accepted to falvatlon, but cvcu promoted to the liighefl rank and dignity in the kingdom of heaven j whilfl: they themfelves fliall hardly obtain the lowed place in it, or be utterly excluded. For the words of our Savior are not in vain, which he fpoke to his followers, when one of them alked him, Are there few that befaved? And he anfweredy Strive to enter in at the fir ait gate j for tnany, I fay unto you^ willfeek to enter in, andjhall not be able. — When once the majler of the houfe is rifcn Mpy and hath fhut to the door^ and ye begin to Jland ivilhouty and to knock at the doc r ^ fay- ingy Lordy Lord, open to us-, and he f jail anf^ver and fay unto you, 1 know you not whence you are; then fh all ye begin to fay ^ We have eaten and drunk in thy prefence, and thou hajl taught in our Jtreets : But he pall 443: ^l^^- laborer ^ in the Vineyard : Or, fay, 1 fell you, I know you 7iQt whence ymi are : Depart from me all ye workers, of ini^ quity, "There Jhall be 'weeping and gnajl?ing ^ of teeihy when you /hall fee Abraham, and. Jfaac, and Jacob, and all the prophets, in the:, kingdom of God, and you your felves thruft oiit. And they fhall come from the eaft, and from the weft, and from the north, and from the. fouth, from all parts of the inhabited world, men of every nation and of ^v^V]^ profeffion, and fhall fit dofwn in the kingdom of God, For behold, thcr4 are laft which fhall be firft, and there are fir ft which fhall bje lajh. Now the fum of all the foregoing fentir ments is to this effect.— That the admini- ftrati<5n of the final jqdgnrrent, andrfiftri^ bution of the honors and rewards .of tl^ future ftate, will be according "'to fuch ideas of the moft impartial jcuftioe ,§nd equity, and the moft extenfive -goodViefs and liberality, as can hardly enter into the narrow hearts of many Chriftians.iwThat fmcerity of heart, goodnefs of ir^teyniion, and Spjrkual Arrogance rebuked, 443 and integrity of moral chaiader, will be the grouiHd of our acceptance and advance- ment in the future ftate, without any re- fped to the names or piofeflions, diftinc- tions Or offices, which have taken place m this life. — That tO h^yc the knowledge of the gofpel is indeed a great advantage to us at prefent : and if we in^prov^ this advantage with proportionate fidelity and diligencCj it will redound to our greater honor and higher adva;icement heieafter; but* if mifmiproved and abufed, to our greater difgrace and confufion. — That tho' no lalbors in the caufe of Chriftianity, no act of duty from a Chriftian motive, fhall fail of a due rccompence, yet it is a very bad fign of our Chriftian fincerity and goodiieft, if we arrogate to ourfelves the fffVor of the Deity, and aic dcfiroiis of limiting the extent of his mercy and liber- ality to any of the ixft of mankind. — That fucli an envious difpofition in any perfon, tho! othcrwifc a fuicere, or even a laborious teacher of Chriflianity, is a failing 444 ^^^ Laborers- in the Vineyard^ ice, failing of the v/brft kind, and deferving of the ftrongefl: reproof. -And the great Judge of the world may fay to fueh a Chriftian, with aimoft- jiift and' figni- ficant rebuke. Is thine eye evil^ becaufe I am good? At the fame time then that we endeavor to difcharge any particular office, with fidelity and induftry, let us beware of • entertainlrig ' the leafl degree of- prefomption and vain confidence in regard to ourfelves, or df envy and un- charitablenefs to the reft of mankind. Let us ftudy to preferve a humble opinion of pur. own qualifications, and a lively fenfe of our own defe6ls. This temper of mind will recommend us to the gracious acceptance of him who rejifietb the proud^ and fiewetb grace ov favor to the humble. For when we have done our utmoft in the fervice of our Lord and Mafter, we are ftill but unprofitable fervants, and have only done that which was our, duty to do. DIS «##«-##t#t«^##««»*^«*#«##«#»«#««|M»# DISCOURSE VII. The Virgins raifed at Midnight: Or, Vigilance and Preparation injoined. ##»#««»»«»»«#«««««««4i*««t»»««li«|i«i> [ 447 ] Ma t t h e w XXV. i. Then p. all the Kingdom of Heaven be likened itfitd ien Virgim^ which took their lampi, and ivent forth to meet the bridegj'oom. And five of them were ivrfe^ atid fvc were foolrjh, I'hey that were fooUpo took their lamfs, and took no oil with them : but the wife 'took oil in their veffch with their lamps. While the bridegroom tarried^ they all flumbered and Jhpt, And at midnight there was a cry made. Behold, the bride^ groom Cometh y go ye out to meet him, T^ben all thof virgins arofe, and trimmed their lamps. And the foolijlj faid unto the wife^ Give us of your oil^ for cur lamps are gone out. But the wife anfwcrcd, faying, Nvt [g — trltthtr^ he not c?iou^h fcr us and sou : 44-8 The V^irgins ralfed at Midnight: Or^ you : hut go ye rather to them that felly and buy for yourfelves^ And while they went to buy, the bridegroom came, and they that were ready, went in with him to the mar- riage^ and the door was fiut. Afterward came alfo the other 'virgins, fayifig, Lordy Lfordy open to us. But he anfwered and faid^ Verily I fay unto you, I know you not. Watch therefor Cy for ye know neither the day nor the hour^ wherein the Son of Man Cometh. THOUGH the Evangelifts Mark and Luke have omitted the pa- rables of this chapter, and related only the fabftance of the difcourfe in the preceding chapter, which they immediately follow, and with which they appear to be conneft- ed ; yet there are none more peculiar to our Savior's character, or more admirably adapted to ftrike a deep and permanent imprefllon on the minds of his Apoftles. They were the laft that he fpoke to them> and feem to have been, along with the 4 prece- Vigilance and Preparation injoincd, 449 |)i:ececling chapter, one continued dii- couife, on the following occalion. Two days before the palTover-feaft, when he had been teaching the people at the Temple, fome of the Apoftles took occafion to obfcrve to him the flrength, beauty and magnificence of the Temple and the adjoining edifices. To which he anfwered — Se^ ye not all tbcfe things ? — Verily I fay unto you^ there fiall not be left here one ftone upon another., ivhich fmll not be thrown down. — This prediction, fpoke with that perfecl allurance which became a true prophet, could not fail of aftonilhing them that heard it, and excit- ing ftrong emotions of curiofity, wonder, and conftcrnation. As foon, therefore, as he was retired from the city, they all applied to him, to know what he meant, and when that ftrange and terrible event would come to pafs. They fcem to have taken it for granted, that lucli an event muft be coincident and connecTted, not Vol. IV. G g only 4SO ^'h^ Virgins rouzed at Midnight : Or^ only with the deftruclion of our Savior's enemies, a revolution in the Jewifh go- vernment, and the commencement of an- other age or aera, but with the ereftion alfo of his kingdom in this world, and the advancement of his fervants and adherents. They confounded in their own minds his taking poffeffion of his throne, coming in his kingdom, judging the world, and re- warding his followers, with the deftruc- tion of the Temple, and a change in the Jewifh ftate. Yet we find by the tenor of his difcourfe, that he did not think pro- per to diftinguifh thefe events fo clearly, as to extricate their minds from all confu- fion, and enable them to underftand fully what things related to this, and what to the future and iuvifibic world. In anfwer then to their queftions, WI^e;j Jkall thefe things be ? and What Jhall be the fign of thy coming ; and of the end of the world? — or, as it Ihould be rendered, the conchifion of the age ? — lie firft of all de- 9 fcribes t^igilance and Preparation injoined. 451 fcribes to them the approaching times of confufion and diftrefs, the cahimities and perfecutionSj ^he fnares and impoftures^ which they would be expofcd to, and which would put their wifdom, fidehty and conftancy to the proof. He reprefents alfo the fiege and ruin of the city of Jcru- falem, and the ten or and defolation which would overfpread the whole country. He afuires them, that to many particular perfons thefe calamities would be fo fud- den and furprifmg, that they would not be able, in making their efcape, to carry off any fhare of their property, and even a moment*s delay might be fatal to thorn. With all this he intermixes fome poetical ftrokes concerning hi$ CKvn dignity, do- minion, and judgment, as if he was to n)ake a vifible appearance from heaven, with great fplendor, to execute juftice up- on his enemies, and to deliver and reward his fervants and followers. Such expref- fions will not lead into miftakes them who are converfant with thofe parts of the G g 2 pro- 45a 7he Virgins rouzed at midnight : 0)\ prophetic writings of the Old Teftamenf,' which predi6l and defcribe the downfal of ftates and the ruin of nations, and in which they take their figures from the vi^ fible heavens i as if there would be the appearance of an aflonifliing change in the clouds, fun, moon and ftars. It feems probable alfo, that he intermixes the things of this world with thofe of an- other, and reprefents the whole as one coincident or continued fcene, with de- fign : for he makes no mention of death, which is the feeming interval or partition 5 but proceeds from the ftate of his difciples in this world to that of a future, without marking the tranfition : becaufe he would have them not to be inquifitive when or how things fhouldcome ta pafs^ but only to be affured of their reality, and to be always ready for them, whenever they fhould occur, ff^atch therefore^ faith he, for ye know not in what hour your Lord doth come. — Then JJ:aU the kingdofn of Heaven be likened unto ten virgi?2S, &<:."^-If it fliouki be Vigiiance and Preparation injoitied, 45 j be alked, When'? — the proper anfwcr feems to be, an indeterminate period. In this world, public calamities, private dif- tempers, and finally death, often furprize the unwary : and in another, the rcfiirrec- tion from the dead, and other intcrefting events, may appear much more furprizing. The prefent life allotted to men, wherein they are to labor and make preparation, is, in the language of Scripture, their day. —The period of death is the night, "wherein no inun can work — and the life after death, whenever it fliall commence to each individual, is the day of t!j<: Lord. This day of the Lord, or coming of our Savior, or procefs of judgment, or admi- niftration of the kingdom of Heaven, is illuilrated in the whole of this difcourfc, by a variety of fcenical defcriptions. The point upon which each parable terminates, ought to be the main fubjecl of our attention, and the other parts to be confidcred chiefly as concurring to that, G g 3 and 454 ^^^ Virgins rotized at Midnight : Or, and calculated to make it ftrike the deeper impreffion. According to the very nature of parabolic compofitions, the figures made vife of are never to be underftood literally, or as correfponding in every particular to the thing defigned, but only as containing ^ juil: reiemblance in fome one or more material points. — The figures, therefore, of the Son of Man fitting upon the throne of his glory- — of all nations being aflem- bled before him, and feparated into two parties — and of one and the fame kn^ tence paflTed upon each of them, w^ithout diftin6lion of individuals — feem not to be defigned for a literal defcription of a ma- terial fcene, which v^ill be adtually exhi- bited, but to require a more fpiritual in- terpretation : in like manner as the figures of the wealthy bridegroom celebrating his nuptial folemnities, and the virgins attend- ing at midnight with their lamps upon his proceffion s or of the mafter returning from a diftant country, examining into the conduit and accounts of his fervants. These Vigilance and Preparation inJoineJ. 455 These parabolic rcprefcntations fhould be taken together, and undcrilood fo, as to prefervc, not only the propriety of each in its feveral parts, but the confill- ency of all with each other, and their combined effccl, in conveying the mofl ufeful fentiments, and exciting tlie ftrong- cft refolutions to the pracSticc of virtue. Here then it may be proper and ufeful to take a fummary and general view of them together, as following each other in a feries, tliat fo we may difcovcr more eafily and certainly the fpirit and defign of the whole : — which may be reprefcnttd to this effect: That the conclufion of tiiis life — the commencement of another — the flate of things in the world to come — and tlie pioccfs of a future judgment — will bear a real refemblance in fome points, thofe which mofl: of all require our atten- tion, to things with which we are already acquainted, and of which wc can furm fome determinate idea, G g 4 For 56 The Virgi?is rouzed at Midnight : Or^ For inftance, thofe events will be fud- den and alarming, to the unprepared minds of men, like the approach of a bridegroom, at midnight, to thofe virgins who were obliged to attend his proceffion, but who were then rouzed from fleep, and fome of them in the greateft confufion and unreadinefs. Men fhall afTuredly be called to account for their conduft, and rewarded for their fidelity and ufeful fervice, like the fervants of a weahhy and powerful nobleman, who had treafure committed to their care and management, during his expedition into a remote country. The future judgment will be as impor- tant, interefting, and afFefting to us, as the moft unufual and aftonifliing fcene that we can poflibly imagine in the vifible world around us. And Vigilance and Preparation injoincd, 457 And finally, the kindncfs or inhuma- nity of men one to another will as cer- tainly be the ground of their acceptance or condemnation, at the final judgment, as if they had fliewn the fame kindnefs or inhumanity to our Savior in his own per- fon. These are the important and ufeful fentiments which we are to learn from this whole feries of fimilitudes and pa- rables, in which our Lord compares his coming — to that of a thief in the night — - of a mafter to his fervants — of a bride- groom to his attendants — of a nobleman to his flewards — and of a monarch oi the world to his throne of univerfal judgment; thus rifing gradually from lower and more familiar images to the higheft and nioft auguft we can conceive. It hath been already obfervcd, that our Lord's defign in the three parables of this chapter, fpokc to his Apoltlcs, was to ex- cite 438 'The Virgins rouzed at Midnight : Or^ cite their vigilance, their fidelity, and their humanity. Thefe were the moft important qualifications for the right cjif- charge of their duty and office, as his difciples and apoftles. To each of thefe purpofes he applies a diftinft parable. This of the Virgins was intended to excite their Vigilance: for he exprefsly makes this application of it : Watch therefore^ for ye know neither the day nor the hour when the Son of Man cometh. Attention, circum^ fpeftion and forethought are indeed quali- ties becoming every man, and proper to form a charadter of wifdom and virtue in every condition of life; and all the dif- ciples had more than ordinary occafions for the exercife of them. Therefore our Savior, after inftrufting his Apoftles, adds, according to St. Mark, What I Jay unto you, I fay unto all, watch. But it is equally evident, that the iVpoftles w^ere moft of all interefted in this advice. And therefore, when he had given the like ad- vice and exhortation on a former occafion, and Vigilance and Preparation ijjjcineJ, 45^ and when Peter alkcd him, Lord, Jpeakcft tboH this parable unto us, or re en unto all? — he anfwered, Who then is that faithful and wife Jieward^ whom his Lord fall make ruler over bis houjLold^ to give them their portion of 7ne at in due feafon? evidently ap- plying what he had laid to liis Aportles chiefly, who were chofen and appointed by him to their office. It ieems probable alfo, that none but they were prefent when he related thefe parables : for St. Mark mentions fome of the Apollles as alking him privately the qneflions which gave riie to this whole difcourle. We may obferve then, that he here reprelents in private the advice which he had before given them amidfl: a concourfe of people, Luke xii. 35, Let your loins be girded about , and your lights burning, and ye yourfelves like unto men that wait for their Lord when be will return from the wedding, &c. This inftruc- tion is repeated with fomc difference of cxprefTion in the verfcs preceding our text; ^nd the figures there made ufe of arc am-^ plified;^ 460 T%e J^irgins rouzed at Midnight : Or, plified, and others added, in our parable, to render it more explicit and perfcft, and to fix the impreffion deeper in their me- mories. The Apoftles had difeovered a ftrong curiofity to be informed, particularly and circumflantially, of the time and manner of thofe alarming events, which our Sa- vior's chara6ler, conduft, inftruflions, and predictions, had led them to expect, viz. the enfuing national diforder and ca- lamity, the deftruftion of Jerufalem, the eredion of his kingdom, the exertion of his regal and judicial power, the fubjec- tlon of his enemies, and the advancement of his friends and followers. Thefe events, as we have before obferved, were all con- founded together in their imagination. He would not gratify their curiofity, by unfolding them as diftindly as they feem to have defired: But having given them all fuch intelligence as they were qualified to receive, and that would conduce to any valuable Pigitance and Preparation injcincd. 46 f Valuable end, lie proceeds to make uk of their ignorance and uncertainty in regard to the time and manner of fuch event?, to excite their conftant care and vigilance. Their fituation was fuch as obliged thcni to be always upon their guard, and in a pofturc of preparation and readinefs for fuch events, how fudden and furprizing foever-, like foldiers who keep guard amidft the uncertain alarms of war — Or, to ufc our Savior's own comparifons, like a Houp:clda\ who expects that his houle will be attacked in the ni^ht — or Servants who are waiting for their Majler^ and know not at what hour he will come — or the Attendants of a Bridegrcom, whofe duty is to watch in the evening, and to hz ready with their lamps at the moment of his arrival. This temper and difpofition, fo proper and necclFary to perlbns in their fitu- ation, our Savior endeavors to excite and corroborate, by applying to them thcfc com- parifons: for they were always in danger of bcin ' by timidity and dcfpair, to 462 The Virgim rouzed at Midnight : Of^ to give up all their hopes, and defert his caufej or at leaft, finding their hopes fo long deferred, and their expedlations fo much difappointed, to let their courage and refolution fubfide, and fink into fuch an indolence and ftupor, as would difable them from executing that high office and arduous enterprize, for which he intended to qualify them. It now remains, that we attend to the propriety, ftrength and beauty of the pa-^ rabolic reprefentation in the text, as de- figned, (not to excite horror and melan- choly, as is evident from the very nature and conftruclion of the allegory) but to rouze their attention and vigilance, and infpire them w^ith courage and refolution, proportionate to the alarming apprehen- lions they were under. In this view, and by keeping in mind the circumftances, af- fections, hopes and fears, of the Apojftles at that time, we may be better enabled to difcover the excellence of this reprefenta- tion. Vigilance and Preparation injoincd. 46 J tion, and the aptitude of the figures made ufe of to produce the dcfigncd ctFcct. To this end he ailiires them, that the tini« would come, when the kingdom of Hea- ven, or his own appearance in dignity and fplendor, and their fituation and rela- tion in refpcct to him, their intereft in his coming, their furprize at his appearance, the quahfications and difpofitions of his follov/ers in general, their acceptance by him, and the favor by which he would dillinguifli thofe who were found prepared to go forth and meet him, and the unhap- py and remedilefs confequcnce of being unprepared, might be explained ;uk1 repre- fented by the fud(ien approach of a bride- groom at midnight — the alarm given to the fleeping fervants, whofe office it was to go forth with their lamps and attend his proccihon — the ready attendance and ho- norable reception of thofe fervants who were prepared-— the confufion and difor- der of thofe who were unprepared — their vain endeavors to retrieve their own folly and 464 T^e Virgins rouzed at Midnight : Or^ and negligence — their equally vain intrea- ties for admiffion — and their difgraceful rejection, and utter exclufion from the bridegroom's prefence and entertainment. No figures could fliew, with greater ftrength and perfpicuity, the importance and neceffity of making timely prepara- tion, in order to be found at laft in rea- dinefs for the grand events of the king^ dom of Heaven, than fuch a reprefenta- tion of the vigilance required and ex- pe6led of fervants in the difcharge of their duty, in one of the moft important' and magnificent occafions that ufually occur in human life. For in proportion to the importance of the occafion, the interefting nature of the event, and the uncertainty of the time, the more are preparation and watchfulnefs thought indifpenfable, and fupinenefs and negligence unpardonable. — Every Chriftian, by his profefljon of Chrifiianity, acknowledges himfelf to be a fervant of Chrijl, and therefore may eafily 6 apply Vigihince and Preparation injoined. 465 apply to himfcif fuch figures as are evi- dcitfly borrowed from that relation, and which rcprcfent the different confequcnces of vigilance or negligence in performing that fervice. But every judicious reader will difcern the peculiar force and fitnefs of them when applied to his Apoftles, as they were his immediate and perfonal fer- vants and attendants when he lived upon earth. 7^c call me Lord and Mafler, faith he to them, and ye fay well^ for fo I am. And there is no argument he makes more frequent ufe of, than their condition and obligation as his fervants. For inftance, when he reproved their vanity, and let them underftand, that after ufing their beft endeavors, the only language becom- ing them was, IVe are but unprofitable fer^ vants — we have only done that which was our duty. We may obfcrve alfo the various as well as powerful motives which lie Ibg- gefts to them, in the paliages We arc con* Vol. IV. II h f:dcr- 466 Tihe Virgins rouzed at Midfiight : Or, fidering, in order to lecure their fidelity and excite their vigilance :— Their own intereft and property^ — for the houjholde?^ if he had knouon^ would affuredly have ^ his applauding and promoting thofe fervants who had improved their Fidelity and Diligence required. 479 their ftock, the honors and preferments of the future Hate. And by his condemning the unprofitable fervant to outer darknefs^ the pu72i/J:?nent, of neghgence and treachery, in another world. It may be imagined, that he had a par- ticular view to the character of JudaSy in his defcription of the iioi eked and JJoth Jul fer^^ "cant^ who pretended to excufe himfelj\ by accufing his majler: But this we cannot affirm with any certainty. And the force and propriety of the reprefentation may be fufficiently undcrftood, if we only obferve, . that as among the Apoftks themfehes^ notwithftanding their peculiar obligations to fidelity, there was o?2e^ who became a UdiiKoY ^\u\ the fon of perdition ; fo, among all ctherSy whom providence hatli endued with uncommon abilities, there will be found fome^ who have eitlier made no ufe of them, or abufed them to unworthy and wicked purpofcs. He 4^0 7he Servants examined: Or, He had felecled them from all his other difciples, to be his immediate attendants and principal agents in the propagation of chriftianity: had inftrufted them in the myfteries of the kmgdom of Heaven-^ — had communicated to them a knowledge to which they had been utter ftrangers — had implanted in them the fentiments of virtue and true religion; and imparted to them even the power of working miracles. Such were the goods or talents entrufted to their ufe and management. Endowments of the nobleft kind and mofl extenfive utility, and fuch as rendered negligence and mif. application peculiarly criminal. He there- fore fets before them, in the mofl ftriking point of view, the confequences, on the one hand, of fidelity and induftry in his fervice; and on the other, of negligence and breach of truft; by reprefenting a mafter returning from a diftant country, and reckoning with his fervants ; applaud- ing and rewarding every one who had been faithful and diligent, in thefe moll figni- ficant fidelity and Diligence required. 481 ficant; terms. Well done, good and faithful Jet V ant : becaufe thou hafl been faithful in a few things^ I will make thee ruler coer many things Enter thou into the joy of thy Lord\ and on the other hand, rejecting the falfc and infolent excufe of the negh'gent fcr- vant, depriving him of all that he poflefred, and expelling him into outer dcirkncfs, Tluis he enlivens and adds force to the more direft admonitions he had before given them. If ye are ?2ot faithful, faid he to them, /;; the unrighteous mammon, voho will commit to your trufl the true riches ? And if ye have mt h:en faithful in that which is another's, who will give unto you that which Jhall be your own? Fidelity and induftry ard indifpcnfable qualifications in thedlfcharge of any truft; and are always required from fervants in tranfacling affairs even of the fmalleft confequence: If tiiefe qualities then be fo flriclly required, and thought fo wor- thy of approbation and reward ; and if, on the other hand, negligence and niifappli- cation be thought fo culpable and inex- VoL. IV. I \ cufablc. 482 Ihe Servants examined: Or, cufable, in things of little value or confe-^ quence^ how much more the improve- ment or abufe of talents fo excellent and valuable, as thoje which our Savior com- mitted to his Apojlles^ and a faithful and diligent difcharge, or indolent and treache- rous negle6l> of an office fo important, as that to which they were appointed ? The Apoftle Paul, in the beghming of his epiftles, ufually ftyles himfelf \\\tfervant of Chrift: and in defining the apoftolic cha- rafter and office, fays, het a man fo account of tiSy as of the minijlers of Chrift, and ftens}" ards of the myfteries oj God, Moreover it is required in ftewards that a man be found faithful, i. e. Fidelity v/as the effential and moft indifpenfable qualification for the apoftolic office. The reafon is evident then, why our Savior made ufe, not only of direct admonitions and folemn charges, but of the moft animated and moving figures, in order to fix indelibly in their minds a fenfe of their obligations to fide- lity. They were entrufted by him with fuch ' Fidelity and Diligence required. 483 fuch talents, as no other men were ever pof- feiFed of J and had an enterprize before them of fo arduous a nature and attendal with fo many difficuhies and temptations, as would require the utmoft refolution and conftancy. They exprcfbly acknowledged him as their lord and mafter, had volun- tarily taken upon themfelves the ftrongeft engagements, to be faithful in his fervicc, and to do whatfoever he (liould command them. Yet he did not think it fuperfluous to imprefs thofe obligations upon their minds, by a variety of inftruclions and arguments: and in his lafl: moft intimate and affectionate converfation, when he was taking his leave of them in order to fuffer death, he tells them, that if they would continue faithful to him, and do whatfo- ever he had commanded them, he would no longer call them his fcrvants, but his friends, Te are my friends^ if ye do whatfo^ e'-jer I command you : Henceforth I call ycu not fer-ja}Us : for the fervant knoiveth not ivhct his Lord doth : But I have called you friends ; I i 2 for 4^4 ^bc Servants examined: Or, for all things that I have heard of my Father 1 have made known unto you. Ye have not chofen me, but I have chofen you, and ordained you, that you Jhoiild go and bring forth fruity and that your fruit JJjould remain. 'Remeinber the word that If aid unto you: T'he fervant is not greater than the Lord. If they have per^ fecuted me, they will alfo perfecute you. If they have kept my faying, they will keep yours alfo. — The Apoftles then could not poffibly miftake his meaning in the parable of the text. They would know themfelves with certainty to be characterized by xhtfervants there defcribed; and would naturally feel themfelves moft intimately concerned in the procefs and conclufion of the narration : The fentence of approbation. Well do?te, good and faithful fcrvant ; becaufe thou haft been faithful in a few things, I will make thee ruler over ?nany things, — would infpire joy- ful hopes into the heart of every Apoftle, who was confcious of his own integrity, and refolved to difcharge the duty affigned to him. And even the unfeeling heart of Judas, Fidelity and Diligence required^ 485 Judas, if he was prefent, mud he ftruck with fome degree of tenor, at the con- ckiding fentence, Caft ye the unprofitable jcr- 'vant into outer darknef^; there fiall be iveep^ ing and gna(}nng of teeth. It will not be difficult to perceive how this parable would afFecl them, if we confider their fituatioa at the time he fpoke it, their high venera- tion for their mailer, and tlieir thorow perfuafion, that he would foon have it in his power to diftinguifh and promote them, in proportion to their fidelity and diligence in his fervice, and to punifli them for jiegli- gence or treachery. If then the reader is capable of imagining himfelf in their con- dition, he may thereby obtain a truer undei- ftanding and more Uvely fcnfe of the mean- ing, fpirit, and the effedt of the parable, than by any other method of explaining or a])plying it. But tho* this parable has fo evident x relation to the ftate and charader of the Apoftlcs, it is capable at the fame time of I i 3 being 486 T'he Servants examined: Or, being applied to chriftians in general, and even to all mankind, notwithftanding any difference of circumftances. Every crea- ture that is endued with rational faculties and aftive pov^ers is under indifpenfable obligations to make a right ufe of them : And there are various duties and offices in human life proportionate to men's various capacities and conditions. Every man is capable of performing fome fervicc, and contributing in fome manner and degree to the common good : And tho' that fer- vice may confift in little affairs^ and be confined to a very few things; yet a faith- ful and diligent performance will redound to his own honor and advantage ; and on the other hand, it will be to his own peril and final detriment if he negle6l it. He {lands in the relation of a fervant to the fupreme Lord of the world, who juftly re- quires fome fervice from him, and to that very end intruded him with thofe talents or abilities which he is poflefled of. And there will afluredly come a time of r^^^^»- FidcUfy ami Diligence required, 487 ing, when a mofl: impartial judgment either of approbation or ccnfure will be pafTed upon his conduft. Tlie fcrvicc required will be in exacl proportion to the abilities conferred -, tlie honor and reward to the fidelity and diligence in performing it ; and the punifliment to the prcfamptioa and wickednefs of neglc — thefe few words would have contained the fubftance of his inftruition, and would have been worthy of our moft ferious attention: But how cold and unanimated would fuch a bare declaration appear, compared to the au- guft and pathetic reprefentation here be- fore us? That he intended by this reprefentation to convey to the minds of his difciples the moft proper, important and ufeful ideas of the future judgment, is evident, and will be univerfally acknowledged : But whether the whole, or any part of it, is to be un- deiftood as a literal defcription, may ad- mit of fome doubt and inquiry. The affi- nity or refemblance it bears to the preced- ing parables, the compofition of its feve- ral parts, and efpecially the fpeeches which are introduced, will naturally lead us to confider it, not as a literal, but in the main, as a figurative and parabolical de- fcription > the PraBice of Humanity injorced, 507 fcrlption; by which, the vail proccfs and adminilbatiou of affairs, in that kinsdom of Ilcavcn, of which our blelfcd Savior is conftituted Sovereign, and the moil imi)or- tant and interclling events rehiting to man- kind, are drawn together as it were to a point, and placed in one perfpcclive view ; that the whole being fcen at once in fo flrong a light, might produce the greater effed:. That our Savior is conftitutcd So- vereign of the world to come — that the fate of all mankind will depend upon his decifive judgment — that his judgment will proceed, not according to arbitrary decrees, but the real difference of men's moral cha- rafters and dcferts — that according to his judgm.ent, acts of humanity, kindncfsand companion will be of the highell cfiima- tion, and the contrary the moll ciiminal and inexcufable — that the wicked Ihall be punifhed with mifery and dcilruclion, and all good men rewarded with eternal life : . — thcfe feem to be the literal propofitions contained in this figurative rcprefcntation ; thcfc 5o8 T^he Vnlverfal yudgment : Or, thefe the important realities fignified to u^^ to which our utmoft attention is due, and which ought moft effeftually to govern our conduft, and incite us to virtue and goodnefs. It never was our Savior's inten^ tion to reveal to us the fecreis of another world, or to inform us of the particular manner and circumftances of the grand events of it; but to give us only fuch ge- neral information and evidence of their* certainty and importance, as would not gratify our curiofity, but awaken our vigi- lance— not aftonifli our imagination, but excite our activity and induftry — not de^ termine our fpeculations concerning his appearance and grandeur, but direct our practice, and enforce the obligations of mutual kindnefs and humanity. It Is impofuble for us to know precifely, what notions the Apoftlcs conceived, at the time this parable was fpoke to them^ of our Savior's dignity, and that regal power and dominion vv'hich he afcribes to him- the Proolice of Humaiiity wforccd, ^og himlelf, or that kingdom which he (o often predicts and dcfcribes to them. But it is not probable, that they were then arrived to thofc fubUme ideas of his perfonal im- portance, his office and empire, which they afterwards obtained, when he was rifcn from the dead and afcended to Heaven, and had fent the Holy Spirit to bring to their remembrance the important in- llruclions he had given them. By this reprefentation therefore (which was the lall: he dehvered to them) of his own future dignity, dominion and office, added to all the other figures by which he had charac- terized himfelf, he meant to enlarge, re- fine and elevate their conceptions of him, and their expectations of reward and pre- ferment from him ; fo as would infpire them with the bcft moral difpofitions, and moft effectually engage them to the duties proper to their future charaftcr and office. It defervcs the particular confideration of all Chrillians, that how much foever 0 Chri-r 5IO T'he Univerjal yudgme7jf : Or, Chriftlanity has been confounded in later times, by a mixture of metaphyfical no- tions; yet our Savior never teaches his dif- ciples'any doftrine, or makes ufe of any exprefilon, of a metaphyfical import : but in conveying to them ideas of himfeif and his own future importance, confines his inftruftions wholly to that regal authority and office, which he reprefents as delegated to him by the fupreme Being : and that he inculcates thefe fentiments alwavs with a •I view to fome moral purpofe, and to in- fluence their minds to virtue and goodnefs, . Ti?E duties of mutual kindnefs and com- pafHon are, as we before obfervcd, moft important in fociety, and eflential to' the character of a good man. And fuch good- nefs was moft indifpenfably requifite to the charafter of Chrift's Apoftles, and to their fuccefs in the difchargeof their office. No- thing could have been more prejudicial to the caufe of Chriftianiry, than a want of concord and mutual kindnefs and fyriipa- thy. the Pratlice of Huraanlty infc/TeJ, 5 1 1 thy, amongfl: the firft difciples. And wc may jiitlly ohfcrve, from the hidory of the Acts of the Apollles, that our Savior's in- ftructions on this fubjecl had fo great and happy an effccl, that the moft perfect har- mony and mutual kindnefs fubfilicd a- mongft them. They hved together as bre- thren : they converted all their private pro- perty into a common flock, out of which the wants of the poor were abundantly fupplied: and they miniftrcd with a cor- dial care and affection to the hungry, tliC thirfty, the ftranger, the naked, and them that were fick or in prilbn. Muft not this admirable effc6l be afcribed to the influence cf our Lord's inftrudions ? And to which of his inftructicns in particular can wc more juftly afcribc it, than to the noble and pathetic reprefentation in the text ? in ivhich he defcribes himfclf as t!i€ Sovereiiru of all nations — as judging them in another world — as dividing them into two parties . — as ranking them amongfl the riglitcou!? or the v/ickcd, the bledtd or the curfcd — and 512 I'be TJniverfal yudgmenf : Or, and as configning them to everlafting punifliment, or to life eternal — In propor- tion to their pra6tice or neglect of the duties of kindnefs and compaffion. There are four diftinfl views of the fe- veral parts of this parable, which deferve our particular attention, as moft proper to produce the intended efFefl of the whole. — (i) The grandeur of the fcene defcribed. (2) The elegance of the reprefentation. (3) Our Savior's humanity of difpofition ex- prefied in it. And (4) the punifliment of the wicked and the reward of the righteous. (i) The grandeur of the fcene defcribed. In order to determine men's future and final condition — in order to decide their ^eal chara6lers — in order to reward them . for their acts of goodnefs and beneficence, or to punifh them for their want of cha- rity and their a6ls of opprefTion and cruelty — what an apparatus is here intro- duced!— the throne of judgment — the mo- narch the PraSlice of Humanity infer ce J. 5 1 3 narch of the world feated upon it — the holy Angels attending him — all nations afFemblcd — a line of fcparation call be- tween them — fentence pronounced on each party, and confirmed againft all pleas and obje6lions, by the moil unanfvverable rca- fon as well as fupreme authority. — How proper is fuch a defcription to excite hope on the one hand, and fear on the other, which are often the moft powerful motives in the minds of men, to direct and govern their praftice. For inftead of diminilhing, it adds to the power of the defcription, if we underftand the figures, not literally, but as adapted to human capacity, and intended to imprefs upon us a general idea of fomethlng greater, more important, and more intererting to us, than human lan- guage can exprefs, or human imagination conceive. (2) The elegance of the reprefentation. — In the hrft part of it, which conveys to us ideas of the highell grandeur, Ynagniti- VoL. IV. L I ccntc 514 ihe Univerfal yudg?nej2t : Or, eence and folemnity, there is at the fame time no pomp of didion, but a perfeft fimplicity and concifenefs, • When the Son cf Man Jldall come in his glory y and all the holy Angels with hinty then jhall he fit upon the throne of his glory: and before him Jloall be gathered all nations ^ and he fiall feparatc them one from a?iother. That difcriminative and infalliWe know- ledge, by which mankind fhall be feparat- ed, according to their real charafters, as righteous or wicked, is exprefled with the utmoft clearnefs and propriety, by the com- parifon of the fhepherd dividing his fkeep from the goats. Men fhall be diftinguiflied and feparated, according to the real difference of their moral qualities, with as much cer- tainty and precifion, as the different fpecies of flocks and herds are diflinguifliabk by the keeper. The manner in which the virtuous and worthy part of mankind are reprefented as . - ^ ^ an - the Pra5licc of Humanity in forced, 5 1 5 anfweiing to the encomium which the judge of the world had pafled upon them, conveys to us an admirable idea of humi- lity, or that felf-diffidence which arifes from modefty of temper. They exprefs themfeives as unworthy of that commen- dation and honor which the Sovereign of the world had vouchfafed to confer upon them, hordy ivhen faw ive tbce an hungry^ and fed thee ? or thirfty^ and gave thee drink ? — When faw we thee a {Iranger^ and took thee in ? — or naked ^ and cloathed thee ? — Or when faw we tbeeficky or in prifon^ and came tmto thee? — On the other hand, there is an au- dacity and prefumption implied, by the manner in which the wicked are reprefent- ed as anfwering — they rtand upon their defence, and as it were challenge the judge of the world to prove the truth of the itw-- tence he had pronounced againil them : Lordy when faw we tioee an hungrcdy or athirji^ or a fir anger y or naked ^ or fick, or in prifon^ and did not minijier unto thee ? — Yet the in- diftment is exprcfTcd only in negative L 1 2 terms, 5i6 ^he Unhej^jal Judgment : Of^ terms, and contains but a fmall part of what might have been laid to their charge. The all-righteouS and merciful Judge is fo far from ufing afperity of language, and ftudying to aggravate their guilt, that he exprefTes his judgment of their conduft, and the reafon of his paffing the fentence of condemnation upon them, in terms that imply the utmofl lenity and mildnefs. For I was an hungred^ and ye gave me no meat : I was thirjly^ and ye gave me no drink : I "was a fir anger ^ and ye took me not in : Naked^ and ye chat bed me not : Sicky and in frifon^ and ye vijited me not. Was this all that might have been alledged againft the criminals ? Is there not evidently a defigned omiflion of thofe multiplied and aggravated crimen and offences, of which they might have been juftly aceufed? Might there not have been added, to their want of charity and companion, a long catalogue of afls of fraud and rapine, opprefiion and cruelty ? Might not the indidment have been truly exprefTed in terms to this effedl? — That they the Prague of Hwnanlfy in force J, 5 1 7 they had defrauded tlic poor — oj)pre{red the weak — fcduced the innocent — pcrfe* cuted the righteous — and inflead of doing good in the world, been the pcfts of hu- man fociety ? — that they had defpifcd the authority, and violated the moft facred laws, of the divine government ? That they had a61cd with enmity and malice againft himfelf, the Savior and judge of the world, by endeavoring to corrupt and fubvert that moft holy inftitution of reli- gion, which lie was fent to erecl in the world, and by abufing and defl-roying the mofl: confcientious and faithful profef- fors of it. Might not the names of hypocrite, blafphemer, tyrant, adulterer, murderer, have been inferted in the form of accufation, and truly applied at lenfl: to fome of thefe unrighteous? But fuch is the decency and delicacy of the defcription, that there is not the leaft appearance, but on the contrary the moft manifcft avoid- ance, of all opprobrious and invciRivc lan- guage, how jtiftly foever it might have L 1 3 been 5 1 8 "The Umverfal Judgment : Or^ been applied. The whole amount of the accufation expreffed in direft terms is. That they wanted humanity — that they did not minifter to the indigent and the diftrefled. All the reft is paffed over in filence, and fubmitted to the refiedion of their own confciences. So in the parable of the rich man and Lazarus ; when the former is de- scribed as lifting up his eyes in a ftate of tor- ment ^ and imploring the mercy of his an- ceftor Abraham 'y the patriarch anfwers (not in upbraiding language) Son^ remem- ber that thou in thy lije time receivedji thy good things. The like mildnefs of language is afcril^ed by our Savior in this parable to himfelf, in the charafter of judge of the world, in alledging the reafon and juftice of his pafiing the fentence of condemnation upon the unrighteous. And we may ob- lerve that the fentences pronounced are per- fectly becoming the juftice and goodnefs of our Savior, and the dignity of divine law and government. Come^ ye blefed of my Fa- ther^ inherit the kingdom Prepared for you from the Pra^ice of Hnmanitv inforccJ, 5 1 9 from the foundation of the wcrld. In the op- pofite fentence pronounced on the wicked, Depart from me, ye curfed\ the words, ofviy Father^ are omitted. To be accurfed of God may be a modern expreflion applied to malefaflors ; but is not the language of the New Teftanient. It is not the hatred or curfe of God (who cannot hate any thing that he hath made) that fmncrs bring upon themfelvcs by their wickednels ; but their own curfe, their own indignation and hatred, according to that moll wife, fit and neceflary conftitution of things, which God hath cftabliilied. By acting as ene*- mies to the good order, virtue and happi- nefs of mankind, it is become ncceflary to fubdue them, to expofe them to infamy, and to make them examples of puni/h- ment proportioned to their guilt; which will be done in a manner molt becoming the majcfly of the great Judge of the world, and fubfcrvicnt to the ends of infi- nite goodnefs, L 1 4 (3) We 520 Tloe Univerfal Judgment : Or^ (3) We are to obferve our Savior's hu- inanity of difpofition, which is exprefled in the moft lively and afFefting terms, in thefe replies to the queftion, LorJy when faw we THEE an hungredy&cc. Verily I fay unto you ^ inafmuch as ye have done it unto one of the leafl of thefe my brethren^ye have done it untoM.E, And on the other h,and. Verily 1 fay unto yoUy inafmuch as ye did it not to one of the leafl of thefe ^ ye did it not to Me. — It is faid in Matthev^ xii. 46. That while our Savior was teaching the people, he was informed, that his mother and brethren flood without de» firing to fpeak with him : and h^ ftr etched forth his hand towards his difciples and faid — Behold my mother and tny brethren. For who-^ foever fhall do the will of my Father which is in Heaven y the fame is my brother and fifter fnd mother. In another place he fays to his Apoftles, I will not call you fervants^ but friends. For ye are my friends^ ^f y^ do. ivhatjocver I have commanded you, — Thefe paflages are admirably exprefilye of benig- nity fbe Fra5iice of Humanity inforceJ. 521 nity and afFedlon; yet are excelled by the reprefentatlon in our text. For here we behold our Savior, when inverted with the Sovereignty of the world, when exalted to his higheft dignity and glory, when featcd upon his throne of judgment, when at- tended on by all the mighty Angels, ad- drefling his fpeech to the aflembly of the righteous, and ftiling the pooreft perfons, the moft obfcure, the moft neglected and diftrefled, who had lived virtuoufly and praftifed humanity in this world, HIS BRETHREN. How ftrong an idea of condefcenfion, kindnefs and affcfiion, does this image convey! Yet it is rtill lieightencd, and rendered far more cx- prelFive, by the preceding words, Inajmuch cs ye hai'e done fuch things unto one of THE LEAST oj thcfe my brethren ^ ye have done it imto mk. As if he himfcif, even in his moft exalted rtatc, had the moft entire fympathy with every one, even the mean- eft, in every inftance of regard or ncglcft, kindnefs or cruelty, with which he had been 522 7he Unherfal Judgment : Or, been treated In this world. Is it ufual for earthly Sovereigns to fhew fo much re- fpedt, and exprefs themfelves with fo much tendernefs, to the very lowed of their fub- jefts ? — Such goodnefs, fo perfeft an hu- manity, is not to be found amongft men, but is the peculiar property of the Savior and judge of the world; who thus imitates his Father, the all-perfe6V and cver-blefTed Deity, in adminlftring his re- warding juftice and goodnefs to man- kind. (4) The laft parts of the parable we fhall confider, are thofe which exprefs the punlfliment of the wicked and the reward of the righteous. The former is thus ex- preffed — T'he/e JJjall go away hito everlajihig funiflment — and in a preceding verfe, into everlafting fire prepared for the devil and his angeh — i. e. fliall undergo that undefined age of fuftering, and that total deftru6lion, which are intended for the authors and '■propagators of diforder, wickednefs and mifery the Pradlue of Humanity inforceJ. 523 nufery in the woild. Tlic latter is ex- prelled by going iiito life eternal — and in a preceding verfe, by i?iberiti?ig a Jzingdom Ijohich was prepared for them from the foun-- dation of the world. — There is a great va- riety of exprefllon in the New Teftamcnt, both literal and figurative, denoting the rewards and punifliments of another world. And from the whole connected together wc may learn, that every wicked and impeni- tent pcrfon (hall allliredly fufter in propor- tion to his guilt — that tlic end, the ultimate end, cf the word of fmners, is everlafting deflruftion, from that power of God, which, as our Savior obferves, is able to killy or dc- (Iroy^ loth foul and body^ in hell — and that the lewaid of good men fliall be the enjoy- ment of immortality, and an inheritance incorruptible^ undcfilcdy and that fadcth not aii^ay. As to any controverfies that may have arifcn upon this fubjecl, we fliall only obferve firil, that the beft and only method of difcovering the true fenfe of the New TcftamcJit, is by ftudying the paflagcs of It 524 The Umverfal Judgment : Or^ it carefully and in connexion with each other, in order, not to find our notions in it, but to learn our notions from it: And in the next place, that they alone under- ftand this parable of our Savior, his other difcourfes, and the writings of the Apoftles to the beft purpofe, who are mofl effec- tually incited by an attention to them, to the love and praftice of all goodnefs and humanity. The fcveral views which we have taken of the feveral parts of this parable natu- rally concur to produce this mofl happy effect. This was the chief end which our Savior had in view, in defcribing to his Apoftles a fcene of fuch magnificence and folemnity— — in introducing figures and fpeechesfo animated, elegant and pathetic — in fignifying his own humanity and benigr- nity in fo affeding a manner — and in ex- prefilng the different fentences pronounced on the righteous and the wicked, and the different condition to which they are ad- judged;, the PraBice of Hum a nit y infoj'C^d. 525 judged, in {o Ihong teims, and fo direclly oppofite to each other. — Let an awe then of the grandeur and majcfty of our fu- preme and final judge — a beHcf of the j)er- fed: equity and candor of his procedure — a love of his condefcenfion, kindnefs, and humanity — a terror of his rejection and the enfuing punifhment and ruin — and a hope of his gracious acceptance to eternal life, confpire to engage us to an imitation of his goodnefs, and an obedience to the will of God, in all a6ts of juftice and kind- nefs, humanity and compafiion. — If \vc are vigilant and induftiious in making this bejl preparation for the events of a v/oild to come; we need not to be ftruck with amazement and confternation on account of their grandeur and importance, or be follicitous to underftand the particular manner or duration of them — but banifli- ing all dark and perplexing thoughts, may wait, with entire acquicfccncc and fatisfac- tion, for the righteous judgment of God ; and may hope to be found amongft the Dumber 526 T'he Vniverfal Judgment y &c. number of thofe, whom the judge will fe- parate from the wicked, whom he will place at his right handy whom he will ftile his brethren^ and to whom he will fay, Come^ ye blejjed of my Father^ inherit the kingdom prepared for you from the founda^ tion of the world. FINIS. 1 I>ate Due ! .,^r:;s^^ iife^«'^ n_; ^-' '• " : 1 1 ♦ i ^ >.^4:v".- -^-vrg^;..- .^^^■.^. parables of our Saviour linary-Speer Library 1 1012 00062 2821