# $ £ >$ d «^, 3 -M § * CD **^" •_! ■H » fc _l o » 5 C CO t* o " 4- *25 En 13 * ® g i i O fe V 8 ^ *£ M o •S 8 ^ 3 llecti Divis Secho 5 1 *<** o o U &* x & V* e> ^ < SCjC- ?347 ft . / J y SERMONS o N Umfiortant zfuv-jectd ; COLLECTED FROM A NUMBER OF MINISTERS, IN SOME OF THE NORTHERN STATES OF AMERICA. PRINTED By Hudson & Goodwin, HARTFORD. HttCCXCYII, urn r CONTENTS. T HE religious' feiitiments of Chrifl. By Mr. Mills. Page I. The Teflimony of God to thejnruth of Ckrijlianity. By Doftor Weft. Page 37. The Church ofChri/i effefltially the fame in all ages. By Mr. Stevens. Page 61. A Future State of exigence, and the immortality of the foul, illufirated from the light ofjfcripture and Reafon. By Doclor Edwards. Page 1 1 u Absolute dependence on God : Or the regeneration and falvation of fin- ners the cffi.cls,folely, of the jEleclion and grace of God. By Mr. Steele. Page 149. The doclrine of divine fiver 'eigntty a mo- tive to morality. By Mr. Catlin. Page 183. On the firfl promife of the, Saviour in the Scriptures* By Mr. Judfon. Page 211* The necejjity of atonement for fin, in order to the pardon, of the Sinner. By Do&or Weft. Page 239. The purpofe of God difplayed, in ahafing the pride of nations. By Mr. Hyde. Page 267* CONTENTS. The divine sincerity, in the free and indi [criminate offer of Salvation to Sin- ners, together with their moral liberty and accountabknefs, confident with dif- tinguifhing, efficacious grace. By Mr. Hooker. Page 291. Religion, ihe one thing needful. By Mr. Day. Page 315. True obedience to the goft&l, harmonious and entire. By Mr. Auftin. Page 347. The nature and importance of covenant- ing with God. By Mr. Starr. Page 565. Calamity coming on the wicked. By Mr. Robbins. Page 38 3. On the judgment of the great day. By Mr. )udfon. Page 405. On the endlefs tormenty/of the finally im- penitent. By Mr. Porter. Page 445. True Chrijlianity thefafety of this world. By Mr. Gillet. Page 459. The char ait er and clajms ofChriJl vin- dicated. By Mr. Catlin. Page 47 J. The wicked, on account of worldly prof- peri ty, and unbelief of a future St ate , openly rejeel anddefpife the Almighty. By Mr. Catlin. Page 495* ijermoiu on KJnihortant Oulyecfa* The Religious Sentiments of Christ. Exhibited in TWO SERMONS, by SAMUEL J. MILLS, Paftor of the Church in Torring- fordy State of Connecticut. PSALM XL. 9, 10. / have preached righteoufnefs in the great congrega* tion ; lo, I have not refrained my lips, 0 Lordp thou know eft. I have not hid thy righteoufnefs within my heart ; I have declared thy faithful* nefs anV thy falvation : I have not concealed thy loving-kindnefs and thy truth, from the great con* gregation. IN the proDJhetic writings, future events are fre- quently txprefled, as though they were already accomplifhed. This text is an inftance of it. The words are a prophecy of the then future preaching of Chrift. That they have ultimate reference to him, will appear, by comparing the preceding verfes with Hebrews x. $9 6, 7. The B words are nearly the fame in both places, and In the latter, have particular reference to Chrift, as thus ; IVherefore, when he cometh into the world? he faiths facrijice and offering thou wouldeft not, but a body haft thou prepared me : in burnt offerings and facrifces for fin thou haft had no pleafure* Thenfaid I ; Lo, I come (in the volume of the book it is written of me) to do thy will, 0 God. The text contains a declaration, or profeftion, which Chrift would be able and ready to make, at the clofe of his public miniftry. He told Pitate, that one great end of his coming into the world was, to exhibit the doctrines and duties of true reli- gion. •' To this end was I born, and for this caufe came I into the world, that I mould bear witnefs unto the truth." In his laft prayer with his difciples, he appealed to the Father, with re- gard to his fidelity : " I have glorified thee on the earth : I have finifhed the work, which thou gaveft me to do."* It is certainly a favour, which never can be fufficiently eftimated, that ms views of the fyftem of true religion, taken from his own mouth, and recorded foon after- wards, have been preferred, and conveyed down to us, that we may, feverally, fee for ourfelves, and be certified what thofe doctrines aft, which it concerns us to believe, and what thofe duties are, which it concerns us to pra&ife. To exhibit, in a fummary and colleclive view, the leading doclrines and duties, which Chrift preached* is the principal de/ign ofthefedifcourfes. To attend, minutely, to every fentiment com- municated by Chrift, in the courfe of his public miniftry, is not propofed : nor is it intended to advert to all the evidence, which might be addu- * John xvii. 4 ced In favour of the leading articles of his fcheme. The dehgn is, only to give the outlines— to notice the principal do&rines and duties of that fyftem of truth, to which he bore witnefs — to adduce fuch evidence, as may be deemed necefTary ; and then, to make fome remarks and reflections. The principal do&rines and duties, which Chrift preached, were thefe which follow. He taught the unity of the God-head — that there is but one God. He ever fpoke of God, and to him, in the fmgular number. He recited, with evident defign and approbation, thofe expreflions of Mofes ; " Thou malt worfhip the Lord thy God*, and him only malt thou ferve."* And, " Hear, Olfrael, the Lord our God is one Lord."f On another occafion, hefaid, " There is none good, but one, that is God. J" In the mean time, and in perfect confidence with the unity of God, he taught the doclrine of the Trinity — that this one Godfubfifteth in a man- ner, to us myflerious, in thre-e perfons, who are one and the fame in erTence and glory. This is evident from what he faid, with regard to each perfon in the God-head. That he taught the di- vinity of the Father, no one will doubt ; and that he infifted on his own divinity, as one with the Father, is fully teftified, by the following words ; " I and the Father are one" — " Before Abraham was, I am." He preached, that all menfkould hon- our the Son> even as they honour the Father. He claimed to be the final judge of the world. Even his enemies were agreed in this, that he made himfelfGod.% That he taught the divinity of the Holy Ghoft, is evident by comparing John iii. 5, with chapter i. 13. In the paflage firfl referred to, are thefe words ; Except a man be born of * Matt. iv. 10. f Mark xu. 29 % Marks. iS. § John x. 33- water and of the Spirit, he cannot enter into the kingdom of God : but in the other paffage, are thefe words ; Which were born, not of blood, nor of the will of the flefti, nor of the will of man, but of God. Here the fame operation, which, in one place, is faid to be of thefpirit ; in the other, is faid to be of God. Finally : as a lading, decided teftimony, that Chrift was a believer in this do&rine, he gave di- rection, that baptifm fhould ever be adminiiiered, " In the name of the Father and of the Son and of the Holy Ghojir He alfo held up to view, and enforced the doc- trine of God's univerfal providence. He repeat- edly preached on this entertaining fubjed, and thereby adminiftered great confolation to his dif- ciples. In his fermon on the mount, he called upon them to confider, that God's providential care was mod minute and particular — that it ex- tended, even to the birds of the air, and to the grafs of the field. It mult, therefore, extend to and encircle all their concerns. On another oc- cafion, he addreffed them in thefe words ; " Arc not two fparrows fold for a farthing ? and one of them (hall not fall on the ground without your Father ; but the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many fparrows." * If God's prov- idence always decides, as to worthlefs fparrows, which of them fhall be brought to the ground by the archer ; well may we believe his providential hand to be concerned, without exception, in ev- ery event whatever. Christ preached, that God was a being of un- limited, abfolute perfcclion — infinite in wifdom, ho- linefs, juftice, goodnefs and truth ; and clothed * Matt. x. 29, 30, 31. with almighty power. To the young man, who kneeled before him, ftyling him good m after y he replied ; " There is none good but One, that is God.J" And to his difciples he faid ; " With God, all things arepoflible."§ To teftify in favor of the perfection of the di- vine character, was the great object in view, throughout his whole miniftry. This was the foundation of his whole fyftem of preaching ; hence this was particularly foretold in the text, as what might be expected of him. " I have not hid thy righteoufnefs within my heart ; I have de- clared thy fait hfulnefsy and thy falvation : I have not concealed thy loving-kindnefs and thy truth, from the great congregation. " That Chrifl teftified, invariably, in favor of the moral char acler of God ; and that this was the foundation, on which his whole fyftem was built ; will more abundantly appear, by attending to the following obfervation : He ever appeared, on all occafions, a mod zealous advocate for the Law of God — the law of the ten commandments, in which God's moral perfections are clearly exhibited. According to his own expofition, thefe ten commandments might all be included in two. " Thou fhalt love the Lord thy God, with all thy heart, and with all thy foul, and with all thy mind. — Thou fhalt love thy neighbour as thyfelf. On thefe two com- mandments, hang all the law and the prophets."* That he was much attached to this law, is evident, both from what he faid, and from what he did. He faid, "Think not that I am come to deftroythe law or the prophets •, I am not come to deftroy, but to fulfil. For verily I fay unto you, till heav- en and earth pafs, one jot, or one tittle fhall in no wife pafs from the law till all be fulfilled."! X Mark x. 18. § Mark x. 29. * Matt, xxii, 37, 39, 40, t Matt, v. 17, 18, His life and conduct agreed with his words. By his obedience to this law, he manifefted his regard to its requirements, by his bearing the curfe, he manifefted his regard to the penalty. His obedi- ence and fufferings were more than words ; they exhibited the ftrongeft poflible evidence of his mod cordial and invincible attachment to the law. His obedience and fufferings caft light on fuch prophetic declarations as thefe ; " I delight to do thy will, O my God ! yea, thy law is within my heart."J " The ^ord is well pleafed for his righteoufnefs fake ; he will magnify the law and make it honorable."§ In thus preaching the law, obeyi?ig its requirements, and fuffering its penalty, Chriil exhibited the mod ample evidence of his intire approbation of the moral character of God, as therein difplayed. As the law is a tranfeript of God's moral perfection — a glafs through which his real character is feen ; every exprefhon of re- fpect to the former, is equally an exprefhon of re- fpect to the latter. In this connection, it may be dbferved, that Chrift preached the doctrine of difintere/ted good- nefs. It was, evidently, his idea, that this is the love which the law requires. In his fermon on the mount, ftating the nature of that love enjoin- ed by the law, he urged, that it was eflentially different from the love, which finners naturally have one for another — that it was of a nature, pure and impartial. " Love your enemies, blefs them that curie you, do good to them that hate you, and pray for them that defpitefully ufe you and perfecute you."^[ All this is urged, as an imitation of the divine character. — " That ye may be the children of your Father, who is in heaven .*'' clearly intimating, that, afide from this, they could X Pfalm xl. 8. § Ifaiah xlii. ai. T Matt. v. 44. not be God's children. This is a moft ftriking method, not only to teach us what holinefs is ; but, alfo, to urge upon us the neceflity of it. This was the love, which Chrift himfelf exercifed. « For even Chrift pleafed not himfelf."|| This, and no other, was the love that he ever inculcated, both by precept and example. " This is my com- mandment, that ye love one another, as I have loved you."* As thefe were Chrift/s views of the divine law, and of the nature of that love and obedience, which it enjoined ; fo, it was fully his opinion, that the penalty of the law was mqft jufily due to the tranfgrejfor. Certainly, had not Chrift thus view- ed the matter, he would have been willing that fome part of the law Jhould pafs , without being ful- filled. Had he not thus viewed the matter, he would never have confented to bear the curfe in our ftead. Had not this been our cafe, there would have been no call, no occafion for his death. If we had not deferved the penalty threat- ened, it could not have been inflicted on us, though Chrift had never died. That Chrift confidered mankind as utterly ruined, and jufily expo fed to the curfe, appears from the following expreSions ; " The whole need not a phyfician, but they that are fick. I came not to call the righteous ; but /inner s to repentance."! " ^or tne *°n °^ man is come to feek and to fave that which was loft." J Further. It was the opinion of Chrift, not only, that it was juft ; but that it was altogether defirablc^ and even nece/fary, that the curfe of the law fhould be inflicted on every tranfgreffbr ; un- lefs, in fome other way, a proper teftimony were borne againft fin, and the honour of the divine authority and government were fupported. Noth- tlRom. xv.3. *John xv. 1%. f Matt. ix. iz, 13. t Matt, xviii. if. 8 ing appears, but that Chrift confidered it to be as neceflary to fupport the penal part of the law, as the preceptive part of it. To difcharge from the penalty, would, in effect, be, to difcharge from the precept ; and to do either, would be an encour- agement to wickednefs. It cannot be conceived, that Chrift would have fo readily confented to be a fubftitute, to fufFer in the room of finners ; had he not viewed it to be neceffary. He faid, on a certain occafion, " as Mofes lifted up the ferpent in the vvildernefs, even fo muji the fon of man be lifted up."* And his prayer in the garden, with its attendant circumftances, clearly fuggefted, that it was not poffible for the cup to pafs. Furthermore. Christ confidered the atone- ment, which was made by his death, in which the higheft teftimony was borne againft fin, as abun- dantly fujjicient for the whole world. The parable of the marriage fupper, and various things in the gofpel teftify to this. In conformity to this idea, Chrift offered eternal life, indifcriminately, to all : he invited and urged all to a compliance with the gofpel. He gave public notice, that none who came, mould be caft out. " Him that cometh unto me, I will, in no wife, caft out."! " Come unto me,all ye that labour and are heavy laden, and I will give you reft. Take my yoke upon you, and learn of me — and ye fhall find reft to your fouls."J " In the laft day, that great day of the feaft, Jefus flood and cried, faying, If any man thirji, let him come unto me and drink."§ " He that cometh to me fhall never hunger ; and he that believeth on me, fhall never thirft."|| While Chrift thus preached the fufficiency of the atonement, he was very careful to ftate the * John iii. 14. f John vi.;~- t Matt, xi.28, 29. § Johnvii.37< ' John vi. 3jr. 9 terms neceflary to an intereft in it. This leads us to obferve, That he ever taught the necejfity of repentance and faith. As to the nature of that repentance, which Chrift infilled on, no controverfy canarife, if his views of the character, law and government of God be properly kept in mind. It is appa- rent, that Chrift faw nothing amifs in the divine character, or fevere in the divine law and govern- ment. He well knew, that Gcd had never faid or done any thing amifs, or to the injury of any creature : that there was no juft ground for the lead uneafinefs. Hence the nature and import of that repentance to which Chrift called finners, may, eafily, be afcertained. It implies^/? views of God, of bis law, and of their own conducl ; and the exercife of anfwerable afftclions. Chrift evi- dently viewed this as mod reafonable : he knew it to be abfolutely neceflary to falvation ; and that finners could not, confidently, object againft it. He, therefore, treated their excufes as vain, and a- bundanrly urged the duty upon them. The very firft direction that he ever gave to the people was, that they mould repent. " The time is fulfilled, and the kingdom of God is at hand ; repent ye, and believe the gofpel."f He told his hearers, after this, that one main object in view, in his coming into the world, was, to call finners to re- pentance. | Obferving that many difregarded his calls, even where mod of his mighty works were done ; he bore the moft pointed teftimony againft them. " Then began he to upbraid the cities, wherein moft of his mighty works were done, be- caufe they repented not."* On another occafion, he expreiTed himfelf thus ; " except ye repent ye (hall all likewife perifh.,, And, as though the f Mark. L 15, % Mat. ix, ij. * Mat.xi. aa. c I-'C duty never could be fufficiently urged, he fent: forth his difciples, further to enforce it wherever they went. " And they went out and preached that menjhould repent "\ As to the nature of that faith, which Chrifl: preached, as being neceflary to pardon and accep- tance with God, no one can juflly fuppofe any thing lefs intended by it, than a hearty reception of his teflimony — a cordial approbation of his character, atonement, and fcheme of doctrines. Not to come into Chrift's fentiments — not to ap- prove of falvation through his atonement, is not to embrace the gofpel, but to reject it. That Chrifl dwelt much, in his preaching, on the ne- ceflity and importance of faith, is well known to all who have ever read his hiflory, his fermons or occafional difcourfes. When the Jews put the queflion to him ; " what fhall we do, that we might work the works of God ?" He anfwered, " this is the work of God, that ye believe on him, whom he hath fent."{ " He that believeth fhall be faved, but he that believeth not fhall be damn- ed.'^ " He that believeth on him, is not condemned; but he that believeth not, is condemned already.,,|| " If ye believe not that I am he, ye fhall die in your fins." In this manner Chrift taught the impor- tance of evangelical faith. But though Chrifl confidered repentance and faith, as being abfolutely necefTary to falvation ; yet he always maintained the doctrine otforgive- uefs and falvation, not on account of thefe •, but only on account of his own blood and fufft rings. Chrift: ever treated repentance and faith, as indif- penfible duties ; but not as duties, which made any reparation for their fins. He taught his dif- ciples to acknowledge, however great their reli- gious attainments might be, even though they — I + Mark vi. 12. % John vi. 28. 29. V MaikxYi.16. || John viii. 24. II tficrdld comply with every thing required of them, that they were unprofitable fervants ^ that they had done that which was their duty to do.* That Chrifl grounded all hope, even for true believer s9 on his own fufferings upon the crofs, appears from his own words. " As Mofes lifted up the ferpent in the wildernefs, even fo muji the fon of man be lifted up, that whofoever believeth in him might not perifh, but have eternal life."f Here it is intimated, that believing in Chrifl would be of no avail, afide from his bearing the curfe. Again. " For even the fon of man came not to be min- iftered unto, but to minifter, and to give his life a ranfom for many.,,| This mows, that without the death of Chrifl:, there could have been no ranfom. Similar to the fore cited paflfces, are thefe words : " thus it is written, and thus it be- hoved Chrift to fuffer, and to rife from the dead the third day ; and that repentance and remiffion of fins be preached in his name."J| Remiflion of fins in his name, could never have been obtained, or confidently preached ; had he not fuffered the curfe of the law in the place and ftead of the tranf- greflbr; and had not his fufferings been necejfary to remiflion and falvation. Let it now be added, that, It was a fentiment, greatly urged by Chrifl:, that mankind are inexcufably criminal^ in refufing to comply with go/pel offers. His words are thefe : "he that believeth not is condemned already, becaufe he hath not believed in the name of the only be- gotten fon of God."§ If men were excufable for their unbelief, why fhould they be condemned for it ? Why fhould Chrifl: fay, " they have no cloak for their fin ?" Why fhould he upbraid them, becaufe they repented not ? In fhort, why fhould he addrefs them, on all occafions, as though they * Lukexvii. 10. \ Johniii. 14, 15. % Mark x. 45. }| LukexxW.46, 47. § John Hi. 18. 12 were inexcufable ? The common plea arifing from the creature's dependence and inability , Chrift often anticipated, by Hating the nature of this in- ability. The plea, in his view, was of no weight. The ground, on which he fixed criminality, is this, that the finner is voluntary and free, in his re- jection of gofpel offers. " Ye will not come to me, that ye might have life."-)- " How often would I have gathered thy children together — and ye would mtV9\ Chrift ever treated impeni- tent finners, as rational, moral agents ; and as accountable for their conduct, even for their in- ternal moral character and affections. He ever addreffed them, as though he confided in it, that common fenfe would dictate to every man's con- fcience, his own freedom and leave him, in his own view, wholly inexcufable in non-compliance with gofpel offers. This would, moft certainly, be the cafe, were mankind, by nature, poffeiTed of the leaft degree of true candour and honefty of heart. They have, doubtlefs, difcernment enough, were it not for their hatred of the light, to fee and know, that there can be no plea of any weight, for continuing in fin. Were there any thing fe- vere or ungenerous on God's part ; or were there any thing criminal and deftructive to the true honour and bed intereft of man, in complying with the gofpel, this would furnifh a fufficient objection : but as nothing of this can be preten- ded, it is clear, that every thing advanced by the fmner, to keep himfelf in countenance, is an ev- idence againft him, leading to the conclufion, that he is utterly void of all moral goodnefs. This, again, is another doctrine which Chrift preached ; that mankind are, by nature, total- ly r>i praved in heart. He confidered the impenitent, not only, as oppofed, infome degree, f John v. 40. i Mat. ::xiii. 47, *3 to the moral character and law of God, to his own character, and to the gofpel ; but as being at enmity againfl the whole — as unconquerable, by any moral fuafion or external means whatever. As a decifive teftimony againft the Jews, that they "were totally void of all moral goodnefs, he brought up to view their treatment of him. " Ye have not his word abiding in you ; for whom he hath fent, him ye believe not."* That any fhould be full of unbelief and enmity againft Jefus Chrift, is perfe'clly inconfiftent with the fmaileft meafure of true godlinefs. Chrifl prornifed eternal life to all, who fhould polTefs the leaft degree of true friendfhip to him — to all who could fo much as give a cup of water in his name ; and yet, he told his hearers, that but few of them would be faved. By this, it is evident, that he viewed the impeni- tent as being his total enemies — totally void of that love which he enjoined. Inftead of poiTeiT- ing any meafure of his own fpirit j he told them, that they were of their father, the devil, and the lulls of their father they would do.f He told them, that he knew they had no goodnefs. " I know you, that ye have not the love of God in you."{ This was the idea, conveyed in the ob- servation to Nicodemus ; " -That which is born of the fleili is fiefh."§ It was on this ground, and this only, that, Christ taught the necejjtty of the new birth ; or of a change of heart, by the fpecial influences of the fpirit of God. Chrifl: well knew, that if mankind were difpofed to comply with their duty, or if any thing lefs than divine power could in- duce them to it, this would not be neceiTary. But he faw that nothing fhort of this could do it. Accordingly, in his conference with Nicodemus, he dated the doctrine. " Verily, verily, I fay un- * John v. 38. f John viii. 44. % John y.4i' § John Hi. 6. u to thee, except a man be born again, he cannot fee the kingdom of God."* Nicodemus was con- founded. Chrift informed him that there was no occafion for his aftonifhment. " Marvel not that I faid unto thee, ye mud be born again."! He afterwards, brought the fubje& again into view, and referred to the old teftament for proof. " No man can come unto me, except the Father which hath fent me draw him : as it is written in the prophets, and they fhall be all taught of God. Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me."f Thefe things being fo, it is natural to fuppofe, Further.; Chrift was an advocate for the doctrine of Divine Sovereignty. If the obftinacy of the human heart be fuch, as not to be overcome by any thing lefs than thefpecial influences of the Divine Spirit^ it will follow of courfe, that God may have mercy on whom he will have mercy— that he muft view himfelf at perfect liberty to be- ftow or withhold fpecial favour, as fhall appear mod wife and defirable in his own fight. It was on this ground, that Chrift taught his difciples to pray ; as appears in what is called the Lord's prayer. The ground of prayer is there ftated in thefe words ; " For thine is the kingdom, and the power, and the glory.'' § It was in view of God's wife and holy fovereignty, that Chrift is faid, at a certain time to have rejoiced. " In that hour, Jefus rejoiced in fpirit, and faid ; I thank thee, O Father, Lord of heaven and earth, that thou haft hid thefe things from the wife and prudent, and haft revealed them unto babes : even fo, Father, for fo it feemed good in thy fight."** For further evidence that Chrift maintained the doctrine of Divine Sovereignty, even at the rifk of his life, I lhall only rehearfe a brief difcourfe, which he de~ * John iii. 5 f Tohn iii. 7. % John vi.44, 4J* $ Mat. vi.13. ** Luke x. 21. Evcred at Nazareth. " But I tell you of a truth, many widows were in Ifrael, in the days of Elias, when the heaven was (hut up three years and fix months, when great famine was throughout all the land : but unto none of them was Elias fent, fave unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in If- rael, in the time of Elifeus the prophet ; and none of them was cleanfed, faving Naamari the Syrian. And all they in the fynagogue, when they heard thefe things, were filled with wrath, and rofe up and thruft him out of the city, and led him unto the brow of the hill, whereon their city was built, that they might caft him down headlong." J This Chrift expected, and yet he preached the doctrine. In perfect agreement with the fentiments al- ready dated, let it be further obferved, that Chrifl preached the doctrine oieleclion. This doctrine, in a more general view, reveals God's purpofe of pardon and falvation to fome of mankind. The coming of Chrifl into the world to fave Tinners, and the promifes made to him, that hzjhould have a feed to ferve him, and that he Jhould fee of the travail of his foul, fuppofe and imply a purpofe of this nature. The doctrine, in a more particular view of it, fuppofes a certain number, fclected and ehofen of God, to be the fubjects of this falvation. That Chrift thus viewed the matter, abundantly appears, from a great variety of obfervations, which he made on the fubject. He faid thus ; << Many are called but few chofen."f To his dif- ciples, after he had acknowledged their cordial friendftiip, he exprefled himfelf thus ; " Ye have not ehofen me, but I have ehofen you, and or- dained you that you iliould go and bring forth fruit."!! Again ; " I have ehofen you out of the world ; therefore the world hateth you."§ He X Luke iv. aj— 39, f Matt, xx. 16. [! John xv, i*> $ J©hn xv. 19. i6 noticed God's fhortning the days of the calamity of the Jews, for the elecl's fake, whom he had chofen, or elecled.\\ And he fpoke of the elecl, as thofe whom the Father had given him, and who were to fhare in his falvation, " All that the Father hath given me, mail come unto me, and him that cometh unto me, I will in no wife caft out."^|" He alfo fpoke of them as thofe, for whom, in a fpecial and peculiar fenfe, he laid down his life. " I lay down my life for the fheep."* And as thofe who would not be fedu- ced ; and whom God would avenge. He con- fidered them as the people whom the angels would gather together from the four wrinds. He often brought the fubject into view, not only in his preaching, but alfo in his pravers. In a cer- tain addrefs to the Father, he hath thefe words ; " I have manifefted thy name unto the men which thou gaveft me out of the world j thine they were, and thou gaveft them me, and they have kept thy word. I pray for them : I pray not for the world ; but for them which thou haft given me ; for they are thine.,,f This is a doctrine, peculiarly precious and dear to all the friends of Chrift. This is the doctrine, which affords ground of hope, in the cafe of awakened, convin- ced tinners, whofe eyes are open. That God in- tends mercy for fome, and that he will beftow it on whom he will, mult be a bleffed and fupport- ing truth xofuch. This muft prove their lad re- fort, their only lure fupport againft defpair. How ftrange it is, that the human kind, who have deftroyed themfelves, and who wifh to be comfortable and happy after death, (hould fo gen* erally as they do, contend and cavil againft the only doctrine, which affords them the leaft encour- agement to hope that this may ever be their portion! )| MarkYrii. ao. H John vi. 37. * John x. 15. t JQkn xvii. $—9. ■* »■*.■ ■■ i n»W w '«■■* ^ .' J7;f Religious Sentiments of Christ. SERMON II. PSALM XL. 9, 10. / have preached righteoufnefs in the great congrega- tion ; lo9 I have not refrained my lips, 0 Loud, thou knoweft. I have not hid thy righteoufnefs within my heart ; I have declared thy faithfuU nefs and thy falvation : I have not concealed thy loving-kindnefs and thy truth, from the great con- gregation* THAT thefe words have an ultimate refer- ence to Chrift, and are a prophecy of what his preaching would be, hath been made to ap- pear from fcripture evidence. The defign of thefe difcourfes, which is, To ex- hibit the leading doElrines and duties which Chrift preached, hath been, in part, executed. Without any further preamble, we proceed to obferve, That the doctrine of the faint9 s per fever ance was a favorite doctrine with Chrift. From the obfervations, which have been already made, with regard to the leading doctrines of Chrift' s fcheme, it would be natural to conclude, had little or no- thing been faid upon it, that he mull have been D i8 a friend to this do&rine. The leaft candid at- tention will fatisfy any mind, that this is a doc- trine, which mud either (land or fall with the reft. It would be very extraordinary indeed, for any one to believe that God mould promife Chrift a feed to ferve him, and that he mould fee of the travail of his foul, and be fatisfied ; and that Chrift mould undertake the great work of redemption, and fuller on the crofs ; that he mould fend the fpirit to awaken, convince, and even to convert fmners ; and yet, after all, as the cafe might prove, no jlejh foould be faved. But it was not Chrift's pleafure to fecrete his own views of the matter. His words are, " Verily, verily, I fay unto you, he that heareth my word, and believ- eth on him that fent me, hath everlajling life, and mail not come into condemnation ; but is paffed from death untolife.,,# He obferved to his dif- cipies, thus j " It is not the will of my father which is in heaven, that one of thefe little ones mould perim."f He faid that he never fhould difown any one, in the coming world, whom he had known to be his friend in this world — that none mould be finally rejected, except thofe to whom the judge could fay, " I never knew you."J With regard to his iheep, for whom he tells us that he laid down his life, he exprefles himfelf thus ; " My fheep hear my voice, and I know them, and they follow me. And I give unto them eternal life ; and they mail never perifh, neither ihall any pluck them out of my hand. My Fa- ther which gave them me, is greater than all, and none is able to pluck them out of my Father's hand."|| Here Chrift declares, that he gives his people a life which mail never end ; and that they Ihall never pcrijb — that none mail pluck them out • John v. 24. t Mat. xviii. 14. t Mat. vii. 33. II John x. 27. *9 ■■■MH of his hand ; and it is fairly implied, that they fhall never pluck themfelves out of his hand. For if they fhould, it could not be faid, with truth ; " They fhall never peiifh." Ckrift's interceflion for his followers is a further, and decifive argu- ment of their final perfeverance. For he tells us, cxprefsly, that the father always hears him.§ Fi- nally, to fix the idea forever, that true believers in him fhould never perifh, he gave his difciples to underftand, that their perfeverance was as fure, and as infallible as his own. If he failed, they might fail ; but not otherwife : M Becaufe I live, ye fhall live alfo."* It was the opinion of Chrift, that the ehrif- tian's perfeverance did not depend on his own liability ; but on grace derived from him — " As the branch cannot bear fruit of itfelf, except it abide in the vine ; no more can ye, except ye abide in me."f Knowing, therefore, his own power to protect them, and that it would be his pleafure to do it ; he felt mofl fafe in faying," that they Jhould never peri/h. It may be proper here to fubjoin,that Chrift was a remarkable advocate for the ufe of means. Many there are, who have queftioned the propriety or importance of means, unlefs the preceding doc- trines were to be fet afide. But it is abundantly evident, that Chrift: viewed religious inftru&ion, and a careful attention to it, to be unfpeakably important; .and on this Yery ground, that the do&rines which have been ftated were true. He fuppofed that the awakening, conviction and converfion of finners, and the perfeverance and final falvation of believers, were all brought to pafs in a way of attendance on means ; and could not, ordinarily, be effected in any other way. § Jphn xi. 4*. * John xtv. 19. f John xv. 4. 20 Had he not thus viewed the matter, it cannot be accounted for, that, at the rifk of his own life and the lives of his friends, he mould fo exert him- felf as he did, on all occafions, in preaching thofe very doctrines in all congregations, fmall and great ; or that he mould fend cut the twelve, and then the feventy, to preach the fame doctrines whereever they went. His calling on the peo- ple to attend and fearch thefcriptures, and the folemn charge which he gave to his difciples, " Go ye into all the world, and preach the gofpel to every creature," decidedly exhibit what his views were, with regard to the neceflity and im- portance of attention to means. In addition to all the foregoing obfervations on thedoclrinal topicks of Chrifl's preaching, it ought alfo to be well confidered, that he preached zjin- gular fyjiem of morality. He taught and urged maxims, very diverfe from thofe which are to be found in any other writings, unlefs borrowed from him ; or from the holy fcriptures. Who would ever have imagined, had not Chrift informed the world, that the way to conquer is to yield ? — that, in order to (trike an enemy through and lay him proftrate, we mud turn the other cheek ?* — that we muft die to fave life, and live by loofing life ?| — that the way to exaltation and honour, is to humble ourfelves ? — and the way to outfhine all others in glory, is to become the leqft of all and fervant of all ?\ How very di- verfe are fuch like maxims irom thofe which are wont to influence and govern the world ; and even from thofe which are adopted by wife men and philofophers ! Chrift oppofed all partial, fel- ii(h affections, either towards the Deity, ourfelves or others — To refpeel either God or men, mere- * Mat. v, 39, 40. f Mark, viii, 2$. % Mat.xx, x6. 21 ly from the conficleration of fome fuppofed par- tial fondnefs in them for us ; or in the view, that they may prove fubfervient to fome private, fepa- rate intereft of our own, he confidered as evidence againft us, that we are void of all moral goodnefs. He alfo bore teflimony againft a life and condufl, •which would be, in any refpecl, the fruit of fuch a temper. " If ye love them which love you, " what reward have ye ? do not even the publi- and indeed, expofed to hell fire, unlefs they em- braced his creed ; they were, at once, out of all patience with him. In fhort, when we confider what human nature is °9 how proud, how irrita- ble and outrageous ; we fhall find more reafon to wonder why they bore with him fo long, than why they were fo hafty in putting him to death. 3. The fubject affords abundant evidence of the truth and divine original of the fcriptures. That the bible is from God, that Chrift was a ftrenuous advocate for divine revelation, appears in various ways. Inftead of faulting the Jews, for receiving the fcriptures as divine, he faid many things to eftablifh them ftill the more in this be- lief. From the old teflament, he often collected proofs of what he advanced. He preached, in a mod illuftrious manner, the law of the two ta- bles, given at Mount Sinai, and the doctrines of the prophets. It was no uncommon thing with him to obferve, that thus it is written ; and to remark, as events took place at one time and a- nother, that they came to pafs, that the fcriptures 28 might be fulfilled. It appears to have been a grand object with him, throughout his whole miniftry, to throw light on the fcriptures ; to open and explain their true meaning ; and urge their im- portance. He appeared moft perfectly to un- derftand every paflage, and brought up fentiments from them, which the moft learned Jews had never difcovered. And his life was a life of per- fect contormity to them. He fet an example of that holy conformity to the law of God, which he urged from the fcriptures. So far, therefore, as his teftimony is to be regarded, when attended with all the force of example, the fcriptures Hand fupported as a revelation from God. Besides, the fcheme of doctrines contained in the fcriptures, as exhibited by Chrift, affords us further evidence in their favour. A fcheme more croffing to the human heart, in its depraved ftate, never was, or can be contrived or conceiv- ed of. Nothing ever known or heard of has giv- en equal anxiety and diflurbance to this wicked world. The friends of Chrift may, doubtlefs, remember the day, when their diftrefs and an- guifh, occafioned by an overbearing conviction of the truth and reality of the leading doctrines of the fcriptures, were fuch as nothing elfe could occafion. They can therefore bear witnefs to the truth of the Apoftle's affertion ; " For the word of God is quick and powerful, fharper than any two edged fword, piercing even to the dividing afunder of foul and fpirit, and of the joints and marrow, and is a difcerner of the thoughts and intents of the heart."* Such a fyftem evidently ipeaks foritfelf, whether it be from heaven or of men. The impoffibility of the exiftence of fuch a * Heb. iv. 12, 13. 29 book as the bible, on any other fuppofition, is al- fo a flriking evidence that it is from God. It is very certain that no created beings, of virtuous characters, either angels or men, ever formed or wrote it, unlefs employed of God. Faggots and flames could never have brought them to it. And it is equally certain, that no beings of vicious characters were ever the contrivers or writers of it. They cannot bear with it iince it is written. It oppofes and condemns their fentiments, feelings and inclinations ; and yet it exifts, and muft have had a caufe. Let fome one inform the world from whence the bible originated : otherwife, let it be acknowledged to be from him, from whom are all things. 4. There is but one fyftem of religious fenti- ments contained in the bible — but one fyftem that has the leaft countenance from it. Our fubject has confined us chiefly to the four Evangelifts ; but in dating Chrift's fentiments, we have in ef- fect, a ftatement of all the leading doctrines, both of the old and new Teftaments. Mofes, the Prophets, and the Apoftles were ailadvocates for the fame doctrines and duties, for fubftance, which Chrift himfelf preached. The Jews, it is true, accufed Chrifh of difagreeing with M®fes ; but the charge was, evidently, without foundation. Chrift repeatedly gave them to underftand, that Mofes thought as he himfelf did. " Think not that I will accufe you to the Father : there is one that accufeth you, even Mofes, in whom ye truft. For had ye believed Mofes, ye would have be- lieved me, for he wrote of me. But if ye believe not his writings, how fhall ye believe my words?"* Every one who is acquainted with the writings of the Apoftles, muft know, that in every elTential * John v. 45, 46, 47. 3® point, they thought and preached exactly as Chrifl did. By him, they were commiffioned, and they faithfully taught the doctrines, which he gave them in charge to teach. Thus Mofes and the Prophets, Chrift and the Apoftles all concur in the fame religious fentiments ; and there is but one fyftem in the bible. 5. We hence infer, that all thofe different fchemes of religion, which in one age or another, have been contended for, if they effentially differ from the fyftem which Chrift preached, are worth- lefs and vain. Any man would be much more confiftent, wholly to reject divine revelation, than to pretend to believe in it, and yet to faflen upon it a fcheme of doctrines, with which it never had any concern, and which it utterly refufes to own. In other words -9 it is more confiftent to reject di- vine revelation, than to reject the peculiar fyftem of doctrines, taught by the Lord Jefus Chrift. It is really fomewhat extraordinary, that men fhould difcover, in their own imaginations, fo many different and contradictory fchemes in the bible ; none of which are to be found there ; and yet, that they mould fo eafily overlook the only fcheme that it contains. This affords ftrong evidence of the truth of our Lord's obfervation, that " Every one that doth evil, hateth the light."* 6. We are inftructed, in this fubject, what is the fcheme of doctrines, and what is the fyftem of duties, which the true church of God have ever embraced and ever will embrace. If it can be decided, what Chrift's religious fentiments were, then it can be determined what that fcheme is, to which the true church have always adhered. By this, we are to diftinguifh between true and falfe churches, as well as between true and f:\lfe * John iii. a«. , 3* profefibrs of religion. " He that is of God, heareth God's words."f " If ye continue in my word, then are ye my difciples indeed, and ye {hall know the truth, and the truth fhall make you free." J Again ; "My fheep hear my voice, and I know them and they follow me." To be a chriltian, and to believe the doctrines and do the duties which he taught, are certainly one and the fame thing. To fuppofe and fay that Chrift and his followers might eflentially difagree in their views and fentiments, is exprefsly to contra- dict what he faid to Pilate. " Every one that is of the truth, heareth1 my voice."* 7. It is very reproachful, as well as criminal, for thofe who live under gofpel light to remain ignorant of the diftinguifhing doctrines and duties of the chriftian religion. Had no revelation ever been given, or were mankind in general of fuch weak capacities, as to be incapable of understand- ing it, it would not be expected of them. But as things are now circumftanced, we mud be inex- cufable for our ignorance. It muft be owing to nothing but wicked prejudice and blindnefs of heart ; according to the words of the Apoftle. " Having the understanding darkened, being ali- enated from the life of God, through the ignorance that is in them, becaufe of the blindnefs of their hearts.'*!! It is acknowledged, that the whole fyftem of effential doctrines of the gofpel is no where, in the fcriptures, collected together, arranged and fet be- fore us, in the form of a creed. We cannot fee at once, without any fearch or enquiry, what all the fentiments of Chrift are. Infinite wifdom hath not judged this advifable ; but rather, that they fnould lie fcattered, in one place and another, to f Johnviii. 47. J John viii. 31,3a. * John xviii. 47. j] Eph. iv. 1 3. fl 32 9 ■ be fought for, and fearched out diligently; Search the scriptures.* We attain to the knowledge of no art or fcience, without applica- tion : and it is bed for us, that application and diligence be called forth on all lawful occafions. Indolence is a bane of human nature. But the religious fentiments of Chrift, or the fcheme of doctrines in the holy fcriptures is, by no means, fo concealed as not to be difcoverable, even by weak capacities. They lie open to the view of ev- ery honeft, candid mind. The humble enquirer fearches not in vain* He may eafily collect, ar- range and compare the main principles of chrif- tianity. The Jews wondered at Chrift, how he mould know letters, having never learned. Je- fus anfvvered them and faid, " my doctrine is not mine ; but his that fent me. If any man will do his will, he/hall know of the doclrine, whether it be of God, or whether I fpeak of myfelf.";* 8. It is a matter of great importance, that the real truths of the gofpel be diftinguifhingly preach- ed, and conftantly urged and enforced. " If the trumpet give an uncertain found, who fhall prepare himfelf to the battle ?"-(• There is nothing fo calculated to imprefs the minds of men with fe- rious thoughtfulnefs, and to excite attention to eternal concerns, as the truths of God's word. " The words of the wife are as troads, and as nails." The religious fentiments which Chrift advanced are very diver fe from all theories of hu- man wifdom ; they will either wound or heal — prove a favour of life unto life, or a favour of death unto death. They are a fource of endlefs comfort, or the occafion of endlefs trouble and aggravated woe. Hence, " The prophet that hath a dream, let him tell a dream ; but he that hath my word, * John v. 39. J John vii. 16, 17. f 1 Cor. xiv. 3.. ,.i 33 let him fpeak my word faithfully : what is the chaff to the wheat, faith the Lord ?"J In fuch a day as the prefent, while infidelity is increafing, while error is fpreading, while fouls are perifhing ^ let fuch as know and love the truth, not fhun to declare and defend it. Let it be the endeavor of all the friends of Chrift, and efpecially, of his em- baffadors, who are fet for the defence of the gof- pel, to inculcate all the plain, pungent, humilia- ting doctrines and precepts, which were taught by Jefus Chrift, the great preacher of righteoufnefs. 9. If fuch were the fentiments which Chrift preached, as have been flared and explained, and if it be thus important, that they be clearly ex- hibited j what opinion muft we form of thofe who profefs to be Chrift's miniflers, fpecially called and fent forth by him to preach his gofpel ; who openly oppofe and preach down thofe fentiments — who level all their ftrength againft thofe very doctrines, in defence of which Chrift loft his life ? — who utterly reject his views of the divine char- aclcr^ as well as of the character of man — who difcard the idea of the total depravity of the heart — the neceflity of the fpecial influences of the divine fpirit to renew it — who deny God's fovereignty and purpofes of fpecial, diftinguifhing mercy — his electing love, and the certain perfeve- rance of his people ; and who, in effect, difcard all the leading doctrines of his whole fcheme ? What opinion muft we entertain of thofe, who preach for doctrines the very fentimenrs which, through- out his whole miniftry, Chrift oppofed and con- fronted ? Can fuch expect, hereafter, to be greet- ed with " Well done, good and faithful fervants, enter ye into the joy of your Lord ?" They cer- t Jei. xxiii 28. F 34 tainly cannot. We mud conclude that fuch are falfe Apoftles, deceitful workers, transforming themfelves into the Apoftles of Chrift.* Hence we find a number of folemn exhortations to be- ware of fuch teachers, intimating that they would multiply and greatly endanger the flock of Chrift. " Beware of falfe prophets, which come to you in fheeps clothing ; but inwardly they are raven- ing wolves. Ye mail know them by their fruits. "f " Beware, left any man fpoil you, through phi- lofophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Chrift. "J " Whofoever tranfgrerTeth and abideth not in the doclrine of Chrift ^ hath not God : he that abideth in the doctrine of Chrift, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your houfe, neither bid him God fpeed. For he that biddeth him God fpecd, is partaker of his evil deeds. "§ Nothing now remains, but to clofe the fub- jecl, with a fhort addrefs ; firft to the friends of Chrift, and laftly to his enemies. Such of you as were fometimes darknefs, but now are light in the Lord — -fometimes alienated and enemies in your mind9 by wicked works ; but now reconciled by the power of God \ may do well to remember, that you were then, like the horfe or the mulcy having no underftanding — " Children of wrath, even as others" — " Sinners of the Gen- tiles' ' — " That at that time, ye were without Chrift, being aliens from the commonwealth of Ifrae^and ftrangers from the covenants of prom^ ife, having no hope, and without God in the world. "|| You concerned not yourfelves what Chrift preached, nor what you believed or difbe- mm ■ — — — * a Cor. xi. 13. f Mat.vii. 15. J C41.il. 3. ti 2 John 9, 10, 11. || Eph.ii. u. 35 lieved. You have, every day, numerous glaiTes held up before your eyes, in which you may fee your former characters. You now confider the impenitent as objects of pity, as well as fubje&s of guilt and condemnation. Your hearts ache and grieve and bleed for them, while you behold their flupidity. Had God been as regardlefs of your welfare, as you then were of his glory, or of the good of your own fouls, you might have been, at this day, obje&s of equal pity and aftonifhment with the vileft and mod: abandoned of men. " But God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in fins, hath quickened us together with ChriuV'* " All things are of God , who hath re- conciled us to himfelf by Jefus Chrift."f Ye who can, with humble hearts, apply thefe fcrip- tures to yourfelves, have become the friends and followers of Jefus Chrift. You know his voice — you partake of his fpirit, and enter into his fenti- ments and feelings. O remember ! " You are bought with a price ; therefore, glorify God in your body and in your fpirit, which are Gods. "J " By grace are ye fayed, through faith, and that not of yourfelves, it is the gift of God.5,§ For- ever acknowledge this — let your conversation and lives teftify your conviction of it. Be wholly the Lord's — Contend earneflly for the faith ; and ever pity and pray for poor, dying Tinners. One word to fuch. Be intreated to realize, that thefe is but one path which leads to glory — that it is, therefore, worfe than lofs of time to fearch for any other. Chrift is the way, and the truth, and the life ; and other foundation can no man lay. There is, therefore, no other alternative for you, but either to embrace his gofpel, cordi- t Eph. ii. 4, j. f 2 Cor. v. 18. t i Ccr. vi. %o. § Eph. ii. 3. 36 ally, or elfe to die in your fins. He that believeth not jh all be damned. In this view, your prefent fituation is truly affe&ing and alarming. For you are rapidly proceeding from bad to worfe— you are treafuring up wrath again/I the day of wrath — making proficiency in rebellion againft God, anpl in oppofition to Jefus Chrift. Your cafe is hope- lefs, except from the infinite and fovereign mercy of God, whofe long-fuffering and patience you are conftantly abufing. Had you a realizing and abiding fenfe of thefe things, you would never have another moment's peace, while unreconciled to God, and oppofed to the gofpel : and indeed, you muft become fenfible of them, or perifh forever. Of what a- vail can it be, therefore, to cry peace ', peace, when there is no peace ? Your prefent inattention and carnality are the mod threatening circumftances. Can you wifh to fleep on the brink of ruin ? Awake from your (lumbers, if you would act the part of wifdom and prudence — realize your fitu- ation— take your final leave of all hope of heaven and glory ; and conclude to lie down in eternal forrow. But if you choofe not to do this, if you fhudder at the thoughts of the fiery billows of di- vine wrath, then believe and embrace the gofpel ~ come into the fentiments of Chrift — efpoufe his caufe — devote yourfelves to his fervice, and reft all your hopes on the boundlefs mercy of God, through Jefus Chrift. That this may be your happy choice, may God of his infinite mercy grant ; and to his name fhall be praifes everlafting. Amen. The Tefiimony of God to the Truth ofGhriflianity* J A SERMON, by STEPHEN WEST, D. D. Paftor of the Church in Siockbridge. I JOHN v. 9. If we receive the witnefs of men, the witnefs of God is greater : for this is the witnefs of God which he hath tejiified of his Son, GOD never requireth men to believe any thing without fufficient evidence : Nor, doth he ever leave any truth, to which he de- mands our aflent, without proper atteftation. The truth, to which our text relates, is, that Je- fus is the Chrift, the Son of God — the perfon a- nointed and fet apart by the Deity, to be the Sa- viour of men. This is the truth to which the Apoflle faith we have the witnefs of God. In the preceding verfes he tells us that " there are three that bear record in heaven, the Father, the Word, and the Holy Ghoft : And, that there are three that bear witnefs in earth, the fpirit, and the water, and the blood." By the water, and the blood, are, probably, intended the two facra- ments of the New-Teftament, Baptifm and the Lord's fupper : by the fpirit, that divine agent who formeth the hearts of men to the love of 38 Chrift, obedience to him, and a careful obfervance of his inftitutions. So that the witnefs of the e- ternal three in heaven to this truth that Jefus is the Chrift \ is the exiftence of the chriftian church on earth* In this fenfe, *c The church of the liv- ing God is the pillar and ground of the truth."* The doctrinal obfervation from the words, is, That the being, or exiftence, of true chriftian- ity on earth, is a fufficient, and an abundant, proof of its divine original. This is God's feal to the truth of the chriftian doctrine. The power of God accompanying gof- pel truth, and caufing it to command the hearts and the lives of men, is his teftimony that Jefus is the Chrift, the Son of God. But, that the evidence in favour of chriftianity, arifing from its exiftence on earth, may appear in its true light, it will be neceflary to obferve the following things, viz, I. The chriftian fyftem of doctrine is exceed- ingly diverfe from all other fyftems whatever : — It is not only widely different from all others \ but, in fome reflects, directly the reverfe. For, i. It requires love to enemies; and, forbids all revenge of injuries, however great may be our provocations. This is manifeft from a variety of paflages in the holy fcriptures. Thus, Chrift ex- prefsly commands, " But I fay unto you, love youi enemies, blefs them that curfeyou, do good to them that hate you, and pray for them that defpitefuliy ufe you, and perfecute you.,,f This agrees with what Mofes required when he faid, " Thou fha't not hate thy brother in thine heart."! And Chrift teacheth that the whole of the duty required of man, is comprehended in love to God, and to our neighbour : directing that the meafure * I Tim. iii. if. f Matt. v. 44« J Lcvit. xix. 17. 39 of our love to ourfelves, and to our neighbour, fhould be the fame — " Thou fhalt love thy neigh- bour as thyfelf."§ Again, Chrift faith, " But love your enemies, and do good, and lend, hoping for nothing again." | The fame fpirit and doc- trine are inculcated by the Apoftle where he faith, " Dearly beloved, avenge not yourfelves, but rather give place unto wrath : for it is writ- ten, vengeance is mine ; I will repay, faith the Lord. Therefore if thine enemy hunger, feed him, if he third, give him drink. ^[ From hence it is manifeft that the chriftian fyflem of dodrine requires an affection which mail embrace all mankind ; and, comprehend enemies as well as friends, the bad as really as the good, in its kind and benevolent wifhes. — The affection here required is evidently a general one ; having for its principal and ultimate object, a common and general intereft. A law more ben- eficial to men, or friendly to human happinefs, can- not be conceived. That the affection here re- quired, both towards God, and towards our neighbour, is a difinterefled love, cannot be deni- ed : For, we are commanded to love our ene- mies, and to blefs them that curfe us, that we may be like our Father who is in heaven, who maketh his fun to rife on the evil and on the good, and fend- eth rain on the jufi and on the unjuft* As God exercifeth benevolent affection towards us, and doth good to us, even while we are evil and un- juft, and have no friendfhip for him ; it cannot be that we mould be like him, if we do not love him with all the heart, whether we apprehend him to be angry with us, or not \ or whether we fuppofe him to entertain faving purpofes towards us, or the reverfe. That we are required to ex- J Matt. xxii. 39. jj Luke fi. ,35. S Rom. xii. 19, %: * Matt. v. 45. 40 ercife an affection of the fame general nature to- wards our neighbour, cannot be queftioned when we read the command to love our enemies, and do good, and lend, hopirgfor nothing again. That we are here prefented with a fyftemof doctrine and morals, exceedingly different from all other fyftems of morals that ever appeared on earth, is very manifefl ; and particularly fo, from the confideration that bat few who profeffedly give their alfent to chriftianity in general, can be prevailed on to admit that it requires a good will fo generous, fo difmterefted, and benevolent. 2. The chriftian doctrine requires felf denial ; and, the religion of Chrift has its foundation, in the heart, in humility. Therefore Chri/l faith, " He that loveth father or mother more than me, is not worthy of me. And he that loveth fori or daughter more than me, is not worthy of me. — And he that taketh not his crofs and followeth after me, is not worthy of me. He that findeth his life, mail lofe it : and he that lofeth his life for my fake, fhall find it."f The fame fentiment was often expreffed by the Saviour in his difcourfes to his difciples. On one occafion he made ufe of thefe ftrong terms, " If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and fillers, yea, and his own life alfo, he cannot be my difciple. And whofoever doth not bear his crofs, and come after me, cannot be my difciple." J That love which the chriftian doctrine inculcated, the apoflle tells us, is a charity which feeketh not her own.§ There- fore he faith, " Let no man feek his own : but every man another's wealth." || Again, " We then that are flrong, ought to bear the infirmi- ties of the weak, and not to pleafe our/elves. Let t Matt. x. 37—39. X Luke, xiv. 26, 27. § I Cor. xiii. 5. || 1 Ccr. x. 24. 4* every one of us pleafe his neighbor for his good to edification. For even Chrifi pleafed not himfelf."^" No other fyftem of doctrine and morals recommends fuch humility as is required in the gofpel. Chrifi faith to his difciples, " Nei- ther be ye called maflers : for one is your maf- ter, even Chrifi. But he that is greateft among you, fhall be your fervant. And whofoever mail exalt himfelf, fhall be abafed ; and he that fhall humble himfelf, fhall be exalted."* To the fame purpofe are the words of the apoflle where he faith, " Do ye think that the fcripture faith in vain, the fpirit that dwclleth in us lufteth to en- vy ? But he giveth more grace : wherefore he laith, God refifleth the proud, but giveth grace unto the humble. Humble yourfelves in the fight of the Lord, and he fhall lift you up."f — The fame fentiment is thus exprefied by another apoflle ; " Humble yourfelves therefore under the mighty hand of God, that he may exalt you in due time."j Therefore it is required, " Let nothing be done through flrife and vain glory, but in lowlinefs of mind let each efleem other better than themfelves. Look not every man on his own things, but eveiy man alfo on the things of others. Let this mind be in you, which was alfo in Chrifi Jefus,&c."§ It is hence evident that the chriflian fyflem re- commends a humility which gives felf the lowefl place of all — a humility which afpires to nothing higher than doing the mofl good to others — • which feeks no other dignity than being the fer- , vant of all. It directs us to feck principally and ultimately, not the interefl and good of our friends, our families, or of our country ; but, the i" Rom. xv. i, 2, 3. * Matt, xxiii. 10, 11, ia. f James iv. 5, 6, 10. % 1 Pet. v. 6. § Philip, ii. 3, 4, $, 4* ii »■* good of God's whole kingdom at large, — the good of the whole intelligent fyftem, comprehen- ding creator and creatures ; and, that this great and general intereft fhall be fought in preference to any private, feparate one whatever. It re- quires that we mould be willing to facrifice any perfonal intereft of our own, or any private in- tereft whatever, which ftands in competition with it, to the general good — that we fhould love, and feek the glory and good of God's kingdom, above and before every other intereft whatever ; and, that all our views and aims mould be ulti- mately directed to this great and glorious object. Accordingly, our Saviour faith, " But, feek ye jirft the kingdom of God, and his righteoufnefs."* This manifeftly implies that we ought to feel friendly to God, and to the good of his king- dom, even though his wffdom and righteoufnefs direct that, as a juft punifhment for our wicked- nefs, we fhould be forever fhut out from the en- joyment of his favour, and the bleilings of his kingdom. And all this is made effential to our being received into the favour of God. For, con- cerning his- ancient covenant people, when for their wickednefs, they mould be banifhed into foreign lands, he faith,*—" If then their uncircumcifed hearts (hall be humbled, and they then accept of the puniflmcnt of their iniquity, then will I re- member my covenant, &c."f II. No fyftem of doctrine gives fc> degrading a view of human nature, as that contained in the holy fcriptures. Here mankind are reprefented as funk unfpeakably low into corruption and guilt ; and, fo utterly ruined and undone that nothing but almighty power and infinite mercy can ever recover them. And this, we are taught, * Matt. vi. }$. f Levit. xxvi. 41, 42. 43 is the cafe, not only with a few individuals, the moil abandoned of our race — not merely in one age, or nation j but, with the whole of mankind, in every age and nation, and that without one fingle exception. The language of the holy fcrip- tures concerning men is, " There is none right- eous, no not one. There is none that underftand- eth, there is none that feeketh after God. They are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one. Their throat is an open fepuichre ; with their tongues they have ufed deceit ; the poifon of afps is under their lips : whofe mouth is full of curfmg and bitternefs. Their feet are fwift to fhed blood. Deftru&ion and mifery are in their ways : and the way of peace have they not known. There is no fear of God before their eyes."* And that this description of human na- ture is meant to comprehend the whole of man- kind, both Jews and Gentiles, is evident from the connexion in which it (lands with the Apoftle's argument in the chapter in which it is contained. Most of thofe things which the pride and van- ity of men have dignified with the title of virtue, the fcriptures reprefent as being, not only empty and worthlefs, but abominable in the fight of God : " For that which is highly efteemed a- mong men, is abomination in the fight of God." f The things which recommend to the efleem of men, and gain the friendfhip of the world, are not only, not pleafing, but hateful, in the fight of God. "Know ye not," faith the Apofile, " that the friendfhip of the world is enmity with God ? Whofover therefore will be a friend of the world, is the enemy of God."} Accordingly, the fpirit of the world has ever been oppofed to Rom. iii.jo— 18. f Luke xvi. 15. v % James iv. 4. 44 the fpirit of Chi ill : And the apoftolic prediction, " Yea, and all that will live godly in Chrift Jefus, fhall fufferperfecution,"* has been, in a greater or lefs degree, fulfilled, in every age of the chrif- tian church. The fcriptures teach us, that there is not the lead difpofition in the human heart to return unto God : but, that men are fo obftinately oppofed to the way of falvation by Chrift, that all will infal- libly perifh unlefs turned by almighty power and fovereign grace. Therefore they who are entitled to the precious promifes and bleflings of the gof- pel, are reprefented as being " born of the fpir- it ;"+ and, as having been the fubjects of a new creation. J And in this way it becomes manifeft that, " it is not of him that willeth, nor of him that runneth, but of God thatfheweth mercy."§ III. It hence appears that the chriftian fyftem of doctrine is not only exceedingly diverfe from all others ; but, that it is a fyftem greatly oppofed by men, yea, with the whole firength of the human heart. That the heart of man is naturally oppo- fed, and that with all its ftrength, to fuch a fyftem of doctrine as this, every one will confefs, who candidly attends to the feelings of his own mind. On this ground, and this only, it is that Chrift faith, " No man can come to me, except the Fa- ther which hath fent me draw him."|| And, " Except a man be born again, he cannot fee the kingdom of God."^~ On this ground, tpo, it is that the Apoille allerts that " the carnal mind is enmity againft God ; and is not fubject to the law of God, neither indeed can be : and, that they who areinthe flefh cannot pleafe God."** Hence it is that fuch unwearied pains are taken by many, to make it appear that no fuch doctrines as there * a Tim. iii. 12. ^ John iii. 5. % Ephef. ii. 10. #Rom.ix. 16 (I John vi. 44. T John iii. 3. ** Rom. viii. 7,8. 45 are contained in the holy fcripturcs. And, for the fame reafon it is that others, on finding that fuch indeed are the doctrines of divine revelation, reject the whole as a mere human contrivance. However unaccountable it be that men, the feel- ings of whofe whole fouls are fo thoroughly op- pofed to fuch doctrines, mould, nevertheless, without a divine authority for it, ever have urged them as abfolutely neceffary to falvation from e- ternal deftruction ! The natural prejudice of the human heart a- gainft the doctrines of chriftianity, is the fource of all the oppofition which has ever been made to it in our world. Had the holy fcriptures con- tained a fyftem of doctrine which only required a facrifice of weaker lufts to thofe which are of greater flrength ; and, that we mould give up a lefs private and perfonal intereft, for the fake of one that is greater ; it would not have differed materially from other religions : but, would have been fo congenial to the feelings of the human heart, as that it would have met with no oppofi- tion from men ; nor, ever been perfecuted by the world. But, feeing the nature of chriftianity is fo exceedingly diverfe from all other religions, it was prefently difcovered that it was utterly fub- verfive of all others ; and, taught that all other reli- gions were, not only empty and worthlefs, but, even abominable in the fight of God. Therefore it was that, upon its general promulgation, the world of mankind prefently rofe up againfl it. Hence it. is that the arts, the learning, and the arms of the world, have combined, though in vain, to fupprefs and root it out. These things being taken into view, it cannot but appear that, if this religion do in fact exift on earth — if there be men whofe hearts and lives are really brought under the power of it — it mud 46 have been originally from heaven. And, there muft have been an invifible power accompanying it, unfpeakably fuperior to all the ftrength of the natural biafes of the human heart ; and, to the united force of the wit, the learning, and the arms of the world. That the Bible doth ftill exift, though combated far beyond what any other book ever has been, we certainly know. That it doth, in a good meafure, command the affections and lives of fome of mankind, is irrefiftibly witneffed by the feelings and experience of, at leaft, a few : and, the evidence of its power over their hearts and lives, is vifible to candid obfervers. The fac- rifice which men have made of every thing which Is naturally dear to them, in a caufe which is per- fectly oppofed by every bias of the human heart, ought to be deemed a fufficient and valid proof of the power and commanding influence of this molt excellent religion. That true chriftianity, a religion of real felf-de- nial, hath an actual exigence on earth, in the hearts of fome, we have all the evidence that can- did minds can defire. Befides the external evi- dence we have that this religion came from God, we have all the evidence that can juflly be requir- ed, or that the nature of the cafe will admit, of its being really fo wrought, in fome inftances, into the hearts and affections of men, as to have fuperior influence to all other principles whatev- er. When we attend to the prejudices of human nature againft the religion of Chrift, on the one hand ; and to the lives of the apoilles and firfl propagators of chriftianity, who had every advan- tage to judge of the truth of thofe facts upon which they ventured to go forth and preach Je- fus, and the refurrection, on the other; we find no reafon left to fcruple the reality of this religion, as being in their hearts, and the power of it over 47 their lives. Every evidence of that real felf-de- nial which the chf iftian religion requires, that the nature of the cafe would admit, they a&ually ex- hibited to the world. There was every evidence that could reafonably be defired, or afked for, that they in fact had the fulled and moil perfect cred- it in thofe do&rines which they preached. . The facrifice they actually made of every thing dear to them in life, and of life itfelf, in defence of thefe doctrines, was* in reality, the occafion of multitudes being won over to the belief of them. This conduct in a caufe which calm reafon could not but approve, and to which every paflion and prejudice of human nature are fo flrongly oppo- fed, carried, in many cafes, irrefiftible conviction* According to the doctrines which they taught, and upon the principles which they inculcated upon the world, they had not a fmgle motive drawn from any private, or perfonal intereft of their own, relating either to time, or eternity, to influence them to this conduct, and to thefe facri- fices : — but, on fuppofition of their pofleffing a fpirit of real felf-denial, the very fpirit of the gof- pel, they had every poffible motive to animate them, which can be conceived to take hold of a benevolent mind, and influence a heart which ver- ily felt the power of that religion which they preached. Feeling thofe truths ; and pofleffing that fpirit, which they fo zealoufly pre fled upon others, they felt an intereft at flake which was unfpeakably dearer to them than life, and which was infinitely fuperior to any thing whatever that was merely private and perfonal. While, on the other hand, without the moft certain and fatisfa&ory evidence of the reality and power of that holy and benevolent religion which they taught, they could not but know, that by preach- ing Jefus and the refurre&ion, and affirming the 4fi things which they did affirm, they actually facri- iiced every intereft, both for time and eternity, and that with not the leaf!: profpect of any thing better to themfelves than the vengeance of angry heaven, and of woful difafler and difappointment to all thofe whom they profelyted to the belief of it. This being the cafe, will candour admit a doubt that the Apoflles and primitive preachers of chriflianity, felt the power of that holy and felf-denying religion which they taught to others! Can the creduloufnefs of incredulity itfelffuppofe it poiTible that men can be brought to facrifice every thing that is dear to them in fupport of a known falfehood, without a profpect of any thing better, either to themfelves, or others on whom they may impofe, than indignation and wrath, tribulation and anguifh ! It will be of no avail to urge, on the other hand, that others befides the Apoflles and difci- ples of Chrift, have made a facrifice of even life itfelf, in other and very different caufes. Various motives may concur, and fuch, too, as are fitted to influence the carnal and natural heart, to ef- poufe almofl any other caufe than that of real chriflianity ; — and, when efpoufed, to fupport and defend it at the hazard of life itfelf. But, not fo as to the religion of the Lord Jefus : for, in the firfl cordial embracing of this, every other in- tereft, every thing that is dear to the carnal mind, is neceifarily given up. That there fhould be hypocrites in this religion, and falfe profeflbrs of it, is not at all to be wondered. This was foretold, both by Chrift himfelf, and by his A- poftles. Where there is a true religion, it is not at all ftrange that there fhould be counterfeits. A counterfeit always fuppofes there is a true. But that men fhould counterfeit that which never was, and which, upon the principles of our op- 49 pofers, never can be, and this at the hazard, and the lofs of every thing dear to them in life, and of their eternal intereft too, is what can be ac- counted for on no principles whatever, which were ever known to exift in human nature, and to influence it. Hence it appears that the evidence of the ex- iftence of real chriftianity on earth, cannot reafon- ably be difputed. There is all the evidence of this which the holy fcriptures themfelves teach us to look for ; or, which could rationally be ex- pected on fuppofition of the truth and verity of every thing contained in the facred oracles. Thus, is the way now prepared for us to attend more particularly to the evidence of the divine or- igin of chriftianity, arifmg from its exiftence on earth. I. Nothing can be more unreafonable than to fuppofe that fuch a fyftem of religion as that contained in the holy fcriptures, mould ever have been invented and propagated by man. There are many things pertaining to chriftian- ity which fo far furpafs the wifdoin of men as, at once, to (how that they could not have been of hu- man invention. No man, of himfelf, would ever have thought of God's being manifeft in flefh, and becoming a facrifice for fin. None could have devifed a way in which mercy and truth fhould meet together ; and, righteoufnefs and peace kifs each other. But, afide from the utter abfurdity of fuppo- jing thefe great and marvellous things to be the fruit of human device ; it is perfectly contradic- tory to every known principle of human nature to fuppofe that a religion, which oppofeth every bias of the human mind ; and, which is refilled and oppofed by the whole ftrength of the heart \ H 5° Hi i mould have been of mere human invention* Who can imagine that man mould ever have been the author of a religion fo every way fitted to abafe the pride of all hearts-— a religion which af- cribes that very character to God to which the heart of man is fo ftrongly oppofed ; and, which fo fully yields all thofe claims to the Deity, which are the fource of the whole controverfy which men have with God £ — Who could fuppofe that it mould ever enter into the heart of man to in- vent, and entertain one thought of propagating, fuch a religion as this \ and that without arms, without evidence, and without one qualification in it to recommend itfelf to the wifhes of the heart, and to the tafle of the world ! Is it fuppofeable that any man, or fet of men, mould endeavor to palm fuch a religion as this upon the world ; and that too by divine authority, and in the name of the Lord, when they knew the whole to be a grofs impofition, and a mod palpable forgery ; and, all this at the hazard of every thing which is dear in life \ and, then fufpend their own eternal all upon its truth, fubjecting themfelves to the everlafling curfe of God for not cordially com- plying with it, and embracing it as the only fa- ving truth ! Surely it requires a much greater flretch of faith to believe this, than to give the fulled credit to chriflianity upon the evidence it actually hath for its fupport. II. If any one of mankind be ever brought cor- dially to embrace this religion, and imbibe the fpirit ofit, it mud be by the influence of a power foreign from his own, and fuperior to it. It can- not be denied that the hearts of men are wholly oppoied to chriflianity,' when confidered in that light in which the paffages referred to, in the pre- ceding parts of this difcourfe, mod naturally re- prefent it. All this oppofition of heart mud be 51 overcome before any one will embrace this reli- gion, and reft his eternal all upon it. If, there- fore, it be overcome, it muft be by a power fupe- rior to that of man, operating againft the whole ftrength of the human will and inclination ; bringing mail to give up, both for time and eter- nity, every thing that is dear to the natural heart ; and, that too, for the fake of an interelt to which, before, it was entirely oppofed. The power which produceth fuch an effect as this, and that under fuch circumftances, and agamft fuch great and manifold oppofition, cannot be fcrupled to be divine : — "We might with as much reafon de- ny the power, which produced our natural exif- tence, to be almighty and divine. This argu- ment muft be conclusive, if it be once admitted that the chriltian fyftem of doctrine exhibits, both the character of God, and of man, in colours which are ungrateful to the human heart ; and, the terms of pardon and acceptance, together with the penalty upon which we are required to com- ply with them, in fuch a light as to be refilled and repelled by the whole force of human inclina- tion. III. That fuch a religion as this mould get footing on earth, and maintain its ground in every age, and that in oppofition, both to the whole current of human inclination and defire, and to the united exertions of the wit, the learning, and the arms of the world — and, that it mould be pro- pagated, too, without the aiTiftance of any exter- nal force whatever ; certainly witneffeth a power above, and fuperior to, that of the whole world. Not even the exiftence of the world, the mining of the fun, the falling of the rain, and the pro- ductions of the earth, are a clearer demonflra- tion of a divine hand, an almighty power, than this. When we confider human nature, what it 52 is ; and, the world of mankind, what they are, and what, in all ages they have mown themfelvc s to be ; if we can behold chriflianity, fuch as the Bible reprefents it, actually exifting on earth ; we have as clear and full evidence of the power and prefence of God, as Mofes had when he faw the bum on fire and not eonfumed. Such a reli- gion, wrought into the hearts of men, and achurch formed of men of this fpirit, and prefer ved amidfl all the oppofuion it has met with in every age ; is as finking a testimony of the prefence and pro- tection of the God of heaven, as was exhibited in Ifrael,of old, by the pillar of cloud by day and fire by night. The exiflence of chrifHanity, fuch as the holy fcriptures really reprefent it to be, in fuch a world as this, and amidfl fuch a vafl variety of great ar.d flrong oppofition as is made to it ; is an effect to which nothing but an almighty pow- er is adequate as a caufe. It may be faid that this is an effect which nothing but an almighty power could produce, with at leqjl as much truth and -propriety as, the exiflence and revolutions of the heavenly bodies. Let any one fee, and un- derftand, what the truths and doctrines of chrif- tianity really are — what is required of man, and upon what penalty — what the nature of the good is, which it offers, and upon what terms and with what a temper only it can be enjoyed : and, on the other hand, have a proper underflanding of human nature, and of the human heart, as they really are, and are abundantly reprefented in the word of God : how could he but be con- vinced that, to bring the whole foul of man un- der the power and influence of this religion, and fave finners with fuch afalvation, as this, muft of necefhty be a work proper and peculiar to God. 5Z In the exiftence and prefervation of a church, formed out of fuch materials as the chriftian church is formed, the Deity makes his power and glory known. This is the way in which the ETERNAL THREE in heaven do give and in every age of the chriftian church, have given, teftimony to the truth of chriftianity. This is God's feal to his own holy truth, fet on men's hearts : — The fignature of a divine hand — a fig- nature which proclaims its author to be divine. IMPROVEMENT. i. We may, hence, learn the nature of that witnefs which believers have in themfelves. Af- ter the apoftle had mentioned the ftrong and remarkable teftimony which is given to the truth, that yefus is the Chrift \ he immediately adds, " He that believeth on the Son of God, hath the witnefs in himfelf." If the exiftence of chrifl- ianity on earth be God's witnefs, to the world, of its divine origin; how much more convincing and irrefiftible will the teftimony be, to him in whom Chrift is formed, and on whofe heart God has feaied the truths of his holy and excel- lent religion ! The chriftian has as real evi- dence, in proportion to the ftrength of his faith and the degree of grace of which he is pofTefled, of having been the fubjecT: of a new creation, and of that almighty influence which the holy fcriptures attribute to the divine Saviour ; as he hath from his natural exiftence, of the being of the one eternal God. That chriftianity is a glorious reality, and, that Jefus is the Chrift, may be as clearly inferred from the new nature which is formed in him -y as the being and power of God may be, from his firft and originaj creation. 54 It cannot be unreafonable to fuppofe that the moral power 's, which are by far the fuperior part of man, are fufceptible of as clear a knowledge, as lively a fenfe of the perfections of the glorious God, as the mere intellectual faculty. Nor, is it to be conceived that the Deity cannot communicate the knowledge of himfelf to thefe, in as clear and convincing a manner, as to the other. We, all of us, know that certain perceptions, of which we are the fubje&s, are more fenfible, ftrong, and vivid, than any which are obtained by mere rea- foning and argumentation. It would be unfup- pofeable, that that part of man by which he is pe- culiarly capable of enjoying God, and being hap- py in him, mould neverthelefs be unfufceptible of as clear and convincing a knowledge of him, as that faculty in which there is, really, no enjoy- ment. But, the communication of that knowl- edge of God in which he is enjoyed, and which is eternal life, is wholly in and through Chrift. Therefore, the apoftle, fpeaking of chriflians, faith, " But we all with open face, beholding as in a glafs the glory of the Lord, are changed into the fame image, from glory to glory as by the fpirit of the Lord."* On this ground it is that our Saviour faith, " The fheep hear his voice— that they know his voice — that he knows his fheep, and is known of his — that his fheep know his voice, and follow him."f He that believeth on the Son of God as really feels the power of chrif- tianity, feeding and fupporting a life to which, before, he was an utter ftranger ; as he feels his natural life fupported by that almighty power which originally gave him his exigence. Here, then, is the ground of what the Apoftle after- wards faith, as an inference from his preceding * 2 Cor.iii.i8. f John x. 4,14,27. 55 reafonings, " And' we know that we are of God* and the whole world lieth in wickednefs." J 2. We may fee, by what has been faid on the fubjecl:, that the evidence of the divine origin of chriftianity, is not at all weakened by the exift- ence of other religions upon earth. Christian it y is a religion of pure felf-denial ; fumifhing no one motive capable of influencing the natural heart to efpoufe and embrace it. All other religions, and religious fyftems, in fome way or other, feed the pride, and flatter the hopes, and the expectations, of the flefnly mind — prom- ifing a good, either in this world, or in that which is to come, which is fuited to the tafte, and fitted to allure the wifhes, of the natural man : — As all religions of human invention ever have done, and will do. Nor, is it, even in the nature of things, fuppofeable that man, mould ever de- vife a religion of a different complexion, and in no way whatever fuited to one bias or inclination of his heart. No man would ever devife a reli- gion which, in every view, is utterly ungrateful to his own heart ; fufpend all his hopes for time and eternity upon it ; and then palm it upon the world as a revelation from God, and that when he knew that th£ Lord had never fpoken to him. The fuppofition of the poffibility of this, contra- dicts every known principle of human nature. It cannot be thought ftrange that religions, and religious fyftems, which have nothing of the nature of true felf-denial in them — which are fuit- ed to the tafte of the world, and congenial to the feelings of the human heart — which promife a good hereafter, of a nature fitted to attract the wifhes, and win the defires of the carnal mind ; fhould eafily find advocates amongft men. Ae- 1 i John ?. 19. _50. This was often folemnly promifed by the 69 people of Ifraela as may be feen, Chap. xxiv. 3,7. and elfewhere. It is further evident, that God required faith and holinefs of heart, as a qualification for vifible memberfhip in the Jewifh church, from his con- duel towards them. Unbelief fnut them out of the promifed land. So we fee, fays the Anof. tie, that they could not enter in becaufe of unbelief. How often did God, for this, give them up into the hands of their enemies, and fend them into long captivities ? And finally, for unbelief, he broke off almoft the whole body of the Jews from his church, and poured down his vengeance on that nation. Are not thefe things mofl convin- cing proofs, that God defigned his church of old to be a holy fociety ? Is it not evident, that there was not, according to divine requirement, any fuch thing as a proper {landing in that church, without faith, any more than in the Gofpel church ? If faith and holinefs of heart were not requifite qualifications for a {landing in the Jewifh church, why did God deal with that people in fuch an awful manner, fo repeatedly, becaufe they had not that, which he never required them to have ? The Apoflle declares that they were bro- ken off from the church, becaufe of 'unbelief '; and to the chriftian, he adds, Thouflandefi by faith ; plainly intimating, that the qualification for Han- ding, in both, was the fame. And further ; If our minds be not wrapped up in darknefs and prejudice, we may clearly fee what kind of qualification God required of his an- cient church, from what Paul abundantly de- clares, Gal. iii. 6, 7, 8, 13, 14, 29. Even as A- braham believed God, that is, believed in the Met fiah to come, and it it as accounted to him for right- eoufnefs. Know ye, therefore, that they which are of faith , the fame are the children of Abraham. 7° And the fcriptnre forefecing, that God would juflify the heathen through faith, preached before, the gof- pel unto Abraham — Chrifl hath redeemed us from the curfe of the law, being made a curfe for us — that the bleffing of Abraham might come on the Gen- tiles, through Refits Ghrijl — And if ye be Chrifl9 s, then are ye Abraham9 s feed, and heirs, according to the pro?nife. Now if God did riot require Abra- ham and his feed, in the Jewifh church, to be holy, how does holinefs, or union to Chrifr, con- ftitute us the feed of Abraham ? And in what fenfe did Abraham hear or receive the gofpel ? Or in what fenfe does the blefling of Abraham come on us-, Gentiles ? It is evident from thefe, and many other paffages, tiiat God required ho- linefs as a qualification for his ancient church, and in no other way can the fcriptures be made intel- ligible. As to qualifications under the gofpel, it is evi- dent, that nothing fhort of faith and gracious af- fections of heart are required of all who become vifible members of the church of Chrifl. For, afide from plain fcripmre teftimony, it is abfurd to fuppofe, that God required faith and holinefs in his ancient church, but does not require the fame in his prefent church. One great difficulty, in the minds of fome, is, they look at the praclice of the church, inflead of God's requirements. But in this way, we never can didinguifh truth from falfehood. It is evi- dent, that the Jewifh church greatly departed from the divine conflitution ; and, undoubtedly, the chriftian church does the fame. But neither the conducl: of one nor of the other can pollibly in- validate the constitution itfelf. God always re- quired the heart, under both difpenfations ; and from famenefs of qualification, it is evident, that Chrifl has had but one church. 7* 3. Another argument in fupport of the doc- trine is, the real character which the holy fcrip- tures give of the church of God, under both dif- penfations. And here we find an exacl fimilar- ity between the' Jewifh and Chriftian churches. Exod. xix. $, 6. Now therefore, if ye will obey my voice indeed^ and keep my covenant ; ■ then ye jball he a peculiar treafure unto me, above all people. And ye jhall be unto me a kingdom ofpriefls, and an holy nation. Let this be compared with a defcrip- tion of the gofpel church, i Peter ii. 9. But ye are a chofen generation, a royal prieflhood, an holy nation, a peculiar people ', that ye Jloould /hew forth the praifes of 'him, who hath called you out of dark- nefs into his marvellous light. This character is evidently quoted from that of the jewifh church ; and ii the fame. If it fhould be urged by any, that the holinefs required of God's ancient church was only a cer- emonial holinefs ; confequently, very different from that which the gofpel requires ; it may be obferved, that it was fuch a kind of holinefs as was required in the ten commandments, given at Mount Sinai ; and fuch a kind as confiiled in fu- preme love to God and his precepts. Deut. vi. 5, 6, 7. Thoujhali love the Lord thy God, with all. thine heart, and with all thy foul, and with all thy might. And thefe words, which I command thee this day, Jhall be in thine heart, and thou fJo alt teach them diligently unto thy children, and /halt talk of them when thoufittcft in thine houfe, and when thou walkefi by the way, and when thou liejl down, and when thou rifefi up. Thus it is evident, that noth- ing fhort of moral holinefs was required of them. The conclufion of this argument is, that the real character of the Jewifh and Chriftian churches, as held forth in the word of God, being the fame, Chrifl never has had but one church. (a > 4. The do&rine may be further eftablifhed, from the fimilarity of the facraments, under the old and new difpenfations. Circumcifion and the paflbverj baptifm and the Lord's fupper, are defigned to anfwer the fame ends in the church. As this is quefHoned by fome, let the fol- lowing refemblances be particularly confidered. Firft. Circumcifion was a fign or token of a covenant fubfifting between God and his church. All, on whom this mark was put> unlefs they dis- qualified themfelves, by wickednefs of heart and life, and were legally caft out, were vifible mem- bers of the church. Baptifm, under the gofpel difpenfation, anfwers the fame end. Secondly. Circumcifion was defigned to lead the Jewifh church to fee and feel the neceflity of the (hed- ding of blood* in order for the remifTion of fins. It typified the blood of Chrift, which cleanfeth from all (in. Baptifm, under the gof- pel, anfwers the fame end. It is adapted to im- prefs the mind with an abiding fenfe of the neceffity of being warned in the Redeemer's blood, as a proper ground for the hope of pardon. — Thirdly. Circumcifion was a teftimony to God's ancient church, of the natural corruption of the human heart ; and the neceffity of its becoming changed and fanclified. Mofes, evidently, un- derftood it in this light, Deut. x. 16. Circum- ctfe9 therefore ) the forefkin of your hearty and be no moreflijf -necked. Deut. xxx. 6. The Lord thy God will circumcife thine heart , and the heart of thy feed) to love the Lord thy God, with all thine heart and with all thy foul ', that thou mayefl live. Bap- tifm anfwers the fame end in the church now. Col. ii. 1 1 . In whom alfe ye are circumcifed, with the circumcifion made without hands ^ inputting ojf the body of the fins of the jlefh, by the circumcifion of Chrijl. Paul frequently declares, that outward / J circumcifion is not fufficient ; but it mud: be ac- companied with that of the heart; which fuppo- fes, that baptifm is peculiarly calculated to exhib- it the natural pollution of mankind, and the ne- ceffity of their being warned, with the wafning of regeneration. Fourthly. Circumcifion was a dif- tinguiming mark of feparation, between the vifi- ble church of God and the reft of the world. It defignated the fubjects of it to be dedicated to God, and fet apart for his fervice. It was a vifi- ble, folemn, covenant tranfaclion. Gen. xvii. 10. This is my covenant, which ye Jh all keep, be- tween me and you, and thy feed after thee ; every man-child among you ft all be circumcijed. Baptifm anfwers the fame ends now ; and is the fame, diftinguifhing, folemn, covenant tranfaclion. — Fifthly. Circumcifion was the door of admif- fion into the vifible church — It was the initiating ordinance. So is baptifm. Respecting the paffover, little need be faid, to fhow the refemblance between that and the Lord's fupper. The pafchal lamb, the manner of keeping it, previoufly to its being flain, the kill- ing of it, the ufe to be made of its blood, the manner of eating it and the like, all which are ex- plained, Exod. xii. typified, in the mod lively manner, the Lord Jefus Chrift, his death and fufTerings, and the redemption purchafed there- by ; together with the temper of mind, which all ought to poifefs, who partake of the holy ordi- nance of the Lord's fupper. Hence the Apoftle, in his exhortations, refpecting this ordinance, ufes, figuratively, the very language which ref- pects the pafchal feaft. i Cor. v. 7, 8. Purge out, therefore, the old leaven, that ye may be a new lump, as ye are unleavened. For even Chriji our P4SSor£x, is facrificed for us. Therefore let us L 4 keep thefeaft, not with old leaven neither with the leaven of malice and wickednefs ; but with the un-> leavened bread of fincerity and truth. The main difference between the paflbver and the Lord's fupper is, that one pointed to the Sav- iour to come, and the other to the Saviour already come. Since, therefore, the facraments, under the old and new difpenfations, fo perfectly agree, as to their defign and import, it is abundantly evident, that ChrifLhas had but one church. . 5. Another argument, in fupport of the doc- trine, is, the fimilitude, to which the church of God is compared, viz.. the natural body, compof- ed of many members, yet but one body. 1 Cor. xii. 12, 13, 27. -For as the body is cue and hath ?nany members, and all the members of that one body, being many are one body, fo alfo is Chrifl, For by one fpirit we are all baptized into one body, whether we be yews or Gentiles, whether we be bond or free ; and have been all made to drink into onefpirt, — Now ye are the body of Chrifl, and numbers in particular, 6. The church of God, Jewiih as well as Chrif- tian, is purchafed and redeemed by the blood of Chrift, and this proves the do&rine. This is clearly and abundantly declared in the word of God. A few paflages, out of many* will be con- fidered. Exod. xv. 16. Till thy people pafs over, 0 Lord, till thy people pafs over, which thou ha/2 ■purchafed, Pfalm lxxiv. 2. Remember thy con- gregation, which thou haft purchafed of old, the rod of thine inheritance, which thou hajl redeemed, — Ifai. xliii. 1. But now thus faith the Lord that created thee, 0 Jacob, and he that formed tlyee, 0 Jfracl, fear not : for I have redeemed thee, I have called thee by thy name, thou art mine. Let thefe be compared withfimilar declarations in the New Teftament. Acts xx. 28. Feed the church of 75 Gcciy which he hath pur chafed with his own blood. i Pet. i. 1 8, 19. For af much as ye knczv, that ye were not redeemed with corruptible things — but with the precious blood of Chrift , as a lamb without blem- ifh and without fpot. Thus, the Jewifli, as well as the Chriftian church is declared to be purchafed and redeem- ed : and the redemption of the Jewifli church was, not only from Egyptian bondage, but from iniquity. Pfal. cxxx. 8. And he fhall redeem If- rail from all his iniquities. Consequently, if it be urged, that the Jewifli church was effentially dif- ferent from the Chriftian, it muft be denied, that it belonged to his body, or was purchafed by his blood ; and this is the fame as to fay, that God never had a real church until the Chriftian era. Or if we fay, that God had a vifible church, though eflentially different from the Chriftian church, we make a monfter, a head joined to two heterogeneous bodies, and yet both purchafed by the fame, infinitely precious blood of Chrift. But, from what God declares, concerning the redemption and purchafmg of his church, both under the old and new difpenfations, it is exceedingly evident, that, under both, Chrift has but one church, always effentially the fame. 7. Another argument in proof of our doc- trine, arifes from the great ends and defigns of Chrift, in all that he hath done in his mediatorial office. Thefe, in a word, are, to exhibit to the moral creation a uniform character of God, and to redeem and fave a people out of the ruins of our lap fed race. How can it, there- fore, appear confident to fuppofe, that Chrift fhould conftitute two fucceiTrve, public bodies, effentially different from each other, to anfwer the fame ends and defigns ? — that he mould exhib- it a covenant and prcmifes, to one of thefe bod- 76 ies, principally or wholly, refpecUng temporal blelTmgs ? and teach them, in all their covenant tranfactions with their God, to have regard to thefe, as their higheft objects ? and that he mould not require the heart and affections ; but only external obedience? While, to the other public body, he mould exhibit a covenant and promifes, principally refpecting fpiritual and eternal bleff- ings ? and mould teach them, in all their cove- nant transactions, chiefly to regard the glory of God and eternal good ? Now I afk ; would this be to exhibit a uniform character of God, and to anfwer the bell purpofes to effect the fal- vation of men ? Surely, no unprejudiced mind can admit it. It is abundantly evident from fcripture, that the primary object, which Chrilt had in view, was, to exhibit the true character of God ; al- though a fubordinate end was, to effect the fal- vation of Tinners. 2 Cor. iv. 6. For God who com- manded the light tojhine out of darknefs, hath /hined in our hearts, to give the light of the knozuledge of the glory of God j in the face of Jefus Chriji. It is by and through Jefus Chriit, that God's true character is revealed, and was revealed to the an- cient church ; and by him finners have been fa- ved, at all times. It is evident, therefore, from all that Chriit hath done, in his mediatorial office, that he never has had, and never will have, eiTen- tially, but one vifible, conilitutedbody, or church on earth. 8. My lad argument I mail take from plain, exprefs, fcripture teltimony. But before I quote fcripture, directly to prove the point under confideration, I mail introduce a paiTage or two, in order to mow, in what line, the church of God hath been handed down, from the days of Abraham. Rom. ix. 6, 7, 8. Not as 77 though the word of God had taken none effecl. For they are riot all Jfrael, which are of Ifrael. Neither becaufe they are the feed of Abraham, are they all children ; but in Ifaacfhall thy feed be called. That is, they which are the children of the fief >, thefe are not the children of God ; but the children of the promife are counted for the feed. Gal. iii. 7, 29. Know yc therefore, that they which are of faith ', the fame are the children of Abraham — And if ye be Chrifl's, then are ye Abraham's feed, and heirs according to the promife. Thefe paffages plainly ' fliow, in what line the church of God hath been handed down. It appears, that the church took in all who had true faith, and in this way, became Abraham's fpiritual feed ; and it appears, not- withstanding the great corruption of the natural feed of Abraham, as a body, that there was a be- lieving feed among them, until the Apoftie wrote, which God confidered and owned as his church. Thefe were reckoned or called in Ifaac. That is, they were, like Ifaac, in all generations, children of promife. If any doubt whether the church of God came down, by promife to Abraham, in the line of his natural pofierity, as well as by taking in other believers, let them read the beginning of the eleventh chapter to the Romans. I fay then, hath God caji azuay his people? That is, hath he calt off the feed of Abraham from being his church ? God forbid. For 1 alfo am an Israelite, of the seed of Abraham. God hath not caft away his people which he foreknew. It appears, in the fame chapter, that God never intended to call off that people. Verfe nth. I fay then, have they ftumbled that they fhould fall? God forbid. Verfe 25th, and onwards, teaches us, that they are nev- er wholly call off; but are blind, only in part, and are yet had in divine remembrance, for the father's fake ; that is, for the fake of covenant 21 bleflings, inherited by Abraham, Ifaac and Jacob. a Blindnefs in pari, is happened to Ifrael, until the fidnefs of the Gentiles be come in. Andfo all Ifrael fhall be five d — For this is my covenant unto them, when If Jail take away their fins. As concerning the gofpel, they are enemies for your fake ; but as iouch'mg the eleclion, they are beloved for the fa- f bees' sake. For the gifts and calling of God are without repentance" Thus the church hath de- fended and will defcend, to the end of time, in the line of Abraham's natural feed ; taking in at ail times, from other nations, thofe who have the fame faith. They who arc of faith, are bleffedioith faithful Abraham ; and he is the father of all them thai believe, though they be not circumcifcd% In this way the promife is fulfilled to Abraham, that in him, not only mould his own feed and family, in great multitudes, be bleffed ; but likewife all the nations of the earth. From this view of the line, in which the church hath been handed down, it is clear that Chrifl hath but one church. But 1 now proceed to more pofitive and ex- prefs fcripture teftimony. Eph. iii. 6. That the Gentiles fhould be fellow-heirs, and of the fame body, and partakers of his promife in Chrifl, by the gofpel. The Apoftle could not ufe words more plain and exprefs than thefe, to fhow, that the believing Gentiles were, in fact, united in one body with the Jewifh church. There muff be fome mean- ing to the words, fellow-heirs, and of the fame body. With whom were they fellow-heirs ? Evidently, with God's ancient church. And of the fame body, means, evidently, the body of God's church, conftituted in the family of Abraham. For the Apoftle ufes the definite article, the, which always denotes a particular thing ; and if, by body, be not meant the ancient church, it is altogether unintelligible. 7v Further light will be gained, by attending to the eleventh of Romans. At prefent I mall only ftate a part of the defcription. " For if the fir ft fruit be holy ; the lump is alfo holy ; and if the root be holy, ib are the branches. And if fome of the branches be broken off, and thou being a wild olive-tree, wert graffed in among them, and with them, partakefl of the root and fatnefs of the ol- ive-tree ; boaft not againfl the branches ; but if thou boaft, thou beared not the root, but the root thee — For if thou wert cut out of the olive-tree, which is wild by nature, and wert graffed, con- trary to nature, into a good olive-tree ; how much more fhall thefe which be the natural branches, be graffed into their own olive-tree ?" From this defcription, it is evident, that the believing Gentiles were graffed into the Jewifh, or Abrahamic church, and fo became one body with that church. For the good olive-tree was the Jewifh church, as is manifeft from the fcrip- tures, Jere. xi. 16. The Lord called thy name a green olive-tree, fair and of goodly fruit. Alfo, Ho- fea xiv. 6, fpeaking of Ifrael, fays, His branches fhall fpread, and his beauty fhall be as the olive-tree. The root of this tree was Abraham ; that is, the vifible church fprung up from him, as a tree from its root, according to the metaphor. The branch- es of this tree, broken off, were the unbelieving Jews, who were rejected of God. The wild ol- ive-tree was the Gentile world ; and when con- verted to chriftianity, they were graffed into the flock of the good old olive-tree, by being united to God's ancient church, fet up in the family of Abraham. Obferve the expreiTions, graffed in among them, and with them partakefl of the root and- fatnefs of the olive-tree. Words cannot make a fubjecl plainer, than thefe words make the point before us, that the Gentile church, under th^. So gofpel, is only a continuance and extenfionof the jewifh church. With them, that is, the Jewifh church, ye, Gentiles, partake of the root and fatnefs of the olive-tree ; ye are admitted, only, to the enjoyment of thofe fpecial privileges, prom- ifed to Abraham, and enjoyed by him and his poflerity ; fuch as the oracles of God, holy ordi- nances, divine influences, pardoning mercy, and eternal, falvation. 1 ' ' ' ' ■ The Church of Chrift effentially the fame, in all Ages. SERMON II. reaag EPHESIANS 1. 22, 23. And hath put all things under his feet , and gave him to be the head over all things to the churchy which is his body, the fulnefs of him that filleth all in all. THE perfon here fpoken of is Chrift ; and from the reprefentation of his headfhip over all things to the church, the following doctrinal proportion hath been ftated, explained and pro- ved ; viz. That Chrift Jefus never has had, and never will have but one church here on earth ; or, that the chriftian church, fo called, is only a con- tinuance and extenfion of the Jewifh church. The fum of the arguments, in proof of this doctrine, is, that the church of God ever was, and is, built upon the plan of the covenant of grace, having Chrift for the unchangeable foun- dation— The qualification for vifible memberfhip, under the old and new difpenfations, is the fame — The fcriptures declare the moral character of the Jewifh and Chriftian churches to be the fame— The fimilarity of the facraments, under both dif- penfations— The natural body, a fimilitude, to M Si which the church is compared — Under both dif- penfations, the church is faid to be purchafed and redeemed by Chrift — The great defigns of Chrifl, in all that he has done, in his mediatorial office ; and finally ; plain, exprefs, fcripture teflimony, both reflecting the line, in which the church de- fcended from Abraham, and the particular en- grafting of the Gentiles into the old flock, in the days of the Apoftles. Having, as was propofed, explained the doc- trine, and proved it ; the way is now prepared to proceed, III. To attempt an anfwer to fome of the prin- cipal objections. However clear and ample the proof may be, which hath already been exhibited from the fcrip- tures, in fupport of the doctrine ; yet it is prob- able, that fome may be inclined to make the fol- lowing objections. Objection i. The Jewifh church was na- tional, and never defigned to be a holy communi- ty ; and the Abrahamic covenant, of which cir- cumcifion was a token, principally refpected the land of Canaan and temporal bleiTings. But the gofpel church is widely different, containing only true believers, and heirs of heaven. If a bare, plaufible objection were fufficient to overthrow a wetl eftablifhed doctrine, the Bible would, long agor have been overthrown. But let us weigh the objection in the balance of God's ian£tuary. This is the only tell: of truth and er- ror. What hath God ever faid or done, from which the objector can poffibly get fuch an idea, as is flated above ? We have already examined the foundation, on which God built his ancient church ; the qualification required in all, who vifibly belonged to it ; the facraments of that church , the real character, which God himfelf. — gives of that church ; together with a number of other things, and find them all llmilar to thofe of the gofpel church. And, in addition to thefe things, we have feen the divine conduct towards that church, in fending awful judgments, and fi- nally cutting them off, becaufe of unbelief With what propriety, therefore, can it be faid, that God did not require the Jews to be holy, in order to a {landing in that church ? If it mould be ftill urged, notwithstanding all this, that it evidently was a national church ; be- caufe God required all that nation to be circum- cifed and to keep the paffover ; otherwife, to be cut off from national, as well as church privileges ; to this it may be obferved, that the jewifh church was national, in the fame fenfe, in wThich the Chriftian church is national. Among whatever nation or people the gofpel goes, and churches are erected, God, in a fpecial manner, requires all that nation or people to repent and believe, visi- bly own Chrift and unite with his church ; other- wife, they muft certainly expect his wrath and difpleafure. The import of God's requirements and threatnings, refpecting the Jewifh nacion, and of his requirements and threatnings, refpecting mankind now, who enjoy the gofpel, is nearly the fame. Therefore, it may, with as much pro- priety, be urged, that God doth not now require the Chriftian church to be a holy community, as that he did not require the Jewifh church to be a holy community. It is true, that external difobedience, in neglecting to be circumcifed, and in refufing to keep the law, deprived the Jew of the external privileges of that church ; and inter- nal difobedience and rebellion of heart deprived him of fpiritual and eternal bleflings. And it is equally true, that external difobedience, in neg- lecting to be baptized, and in refufing to walk in 84 the ordinannces of the gofpel, deprives a perfon, now, of the external privileges of the gofpel church , and this, joined with internal difobedi- ence to God, will wholly deprive him of fpiritual good. Thus it appears, that the Jewifh church was national in the fame fenfe, in which the Chrif- tian church is national. Further. The inconfiftency of afferting, that the church in the family of Abraham was only national, appears from the exprefs teftimo- ny of God concerning Chrift who is called the floepherd of lfrael. Pfalm lxxx. i. Give ear, 0 fhepherd of lfrael, thou that leadefi Jofeph like a flock ,- thou that dwelleft between the cherubims, fhine forth. The fame perfonage is again fpoken of, Pfalm lxxvii. 20. "Thou leddefl thy people like a flock, by the hand of Mofes and Aaron. And again, Ifai. xl. 11. He fhall feed his flock like a Jhepherd ; he fhall gather the lambs with his arm, and carry them in his bofom, and fhall gently lead thofe that are with young. Thefe paffages, as well as many others on the fame topic, exprefs the character and office of Chrift, and the relation, in which he flood to his ancient church. Likewife their views of Chrift, and the temper and affec- tions of their hearts towards him. As a fhep- herd, he directed and guided his church in the way they fhould go. He prepared, and fet be- fore them living food. The unbelievers among his flock, fpake againft him, and faid, ' Can God furnifh a table in the wildernefs r" Bur he did, not only furnifh a table with manna and flefh, but alfo with more divine and heavenly nourifhment. He gave them fpiritual meat and fpiritual drink. " They drank of that fpiritual rock which followed them, and that rock was Chrift." 1 Cor. x. 4. Multitudes did actually re- ceive this divine nourifhment. The Apoftle, in connection with what is juft mentioned, fays, " They did all eat the. fame Spiritual meat, and did all drink the fame fpiritual drink." It h true that many, who belonged to that church, gave evidence, that they were only nominal profelfors ; and were, in heart, enemies to the great fhepherd. Of this, Paul proceeds to take notice, verfe 5th. But with fome of them God was not wellpleafed : for they were overihrovjn in the wildernefs. But he appears very far from re- nouncing God's covenant people, on this ac- count, as not being his true church. \l is un- doubtedly the cafe, now, that many who belong to thegofpel church, are only nominal members, and will meet with the fame difapprobation of God. But doth this prove, that God hath no church under the gofpel which he owns and bleil- es ? If not, neither does the fame argument prove, that he had no real, fpiritual church in Ifrael. Again. Chrift Jefus, among other titles, hath been pleafed to exhibit himfelf to thegofpel church, under the title and character of a Jhep- herd. John x. n» lam the good fhepherd, the good fhepherd giveih his life for the /keep. 1 Pet. ii. 25. For ye were as Jheep going aftray ; bid are now returned unto the fhepherd and bijhop of your fouls. Thus it is evident, that Chrift is the fame to his church, even to his nominal, vifible church, in all ages. Asa fhepherd, he protected his flock, and took the moft kind and tender care of it, in the wildernefs. " The angel of his prefence faved them ; in his love, and in his pity, he redeemed them ; and he bare them, and carried them, all the days of old." The fame, in kind, as their cafe requires, he hath done at all times ; and the fame he will be and do, till the end cf time. How great is the 86 abfurdity, therefore, of faying, that God's ancient church was only national and political, and en- tirely diftind from the church under the gofpel ! Respecting the promife, made to Abraham and the church in his family, having a principal reference to the land of Canaan, and temporal bleflings ; I readily grant, that temporal good was promifed. But it cannot be admitted, that this was the principal thing intended in the prom- ife. And even thofe who plead for it, often talk about the earthly Canaan typifying a better country , and that fpiritual bleflings, and even eternal good, were exhibited and promifed to Abraham and all his believing feed. According- ly the Apoftlc, fpeaking of Abraham and his believing feed, Heb. xi. 16, fays, Ihey dejire a better country, that is an heavenly ; wherefore God is not afhamed to be called their God, If, therefore, fpiritual and divine bleflings, and a better country, that is, an heavenly, were, in fa& promifed to Abraham, and all in the church of old, who fuftained the fame moral character -> with what propriety can it be faid, that thofe promifes had a principal reference to temporal bleflings ? For the lead fpiritual blefling, far, yea infinitely out-weighs the greateft temporal good. The truth is, God did promife temporal good to the ancient church ; and, for holy and wife purpofes, he was pleafed to promife a particular country, in cafe of obedience ; and that they fhould not be removed, but remain a diltinct and favourite body, until the coming of the Saviour, and even forever, if they would be obedient \ that is, as long as time endures. But what does all this prove ? It furely does not prove, that tem- poral bleflings were the chief things contained in thofe promifes ; but the reverfe. It proves that «7 they were God's peculiar people, his peculiar treafure, above all people ; and that God had in- finitely greater good in view, and would make them heirs of a heavenly and eternal inheritance. It is equally true, that the Chriftian church hath the prcmife of the life that now is, i Tim. iv. 8. Godlinefs is profitable unto all things, having the promife of the life that now is — Chrift promifes a hundredfold, in the prefent life ; and he aflures his church, that their heavenly Father knoweth what things they have need of, in the prefent life, and will fupply their wants. But it would be ftrange inconfiflence, to argue from this, that the principal bleflings promifed to the Chriftian church, are temporal good things. But it is no more abfurd than to argue in the fame manner, refpecting the church fet up in the family ©f A- braham. It is thought, that by bringing into view the arguments in fupport of the doctrine, together with what hath now been obferved in anfwer to the objection, every candid mind mud be fully fatisfied, that the objection cannot ftand. Obj. 2. If the objector have failed, on his firft ground, a retreat and refuge are provided, as he imagines, in that memorable paflage of the prophet Jeremiah, quoted by the Apoftle Paul. Heb. viii. 8, and on. " Behold the days come, faith the Lord, when I will make a new covenant with the houfe of Ifrael, and with the houfe of Judah : Not according to the covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt j be- caufe they continued not in my covenant, and I regarded them not, faith the Lord. For this is the covenant that I will make with the houfe of Ifrael, after thofe days, faith the Lord : I will put my laws into their mind, and write them in their s$ hearts : and I will be to them a God, and they Jhall be to me a people — In that he faith, A new covenant, he hath made the firft old. Now, that which decay eth and waxeth old, is ready to van- ifh away." It is obferved in the introduction of this paf- fage, that Chrijl hath obtained a more excellent min- ijlry, than the Levitical priefthood, by how much alfo he is the Mediator of a better covenant, which was ejlablijhedupon better promifes. Verfe 6. When the above quotation is viewed in the prediction by the prophet, and expounded and applied by the Apoftle, it is thought, by fome, to be a conclu- five proof, that the gofpel church is materially different from the Jewifh ; and taking into view what is faid of Chrifi, that he is the Mediator of a better covenant, eflablifhed upon better promifes, it is concluded, with great confidence and affu- rance, that the gofpel church is built upon an en- tirely new foundation. I am willing to allow the objection all the weight, which it can, in juftice, claim ; but am unwilling to admit its conclufivenefs, without ex- amination. Let the following things, therefore, be particularly confidered. Firft. This new cov- enant, of which theApoflle fpeaks, cannot be op- pofed to, or different from that which God exhib- ited and eflablifhed with his church of old. For that was nothing fhort of the covenant of grace ; as is evident from this plain reafon, that the fame diftinguifhing bleflmg was promifed in that, as is promifed, in what is granted to be the new cove- nant— / will be a God to you. This God ex- prefsly promifed to the church of old. Exod. vi. 7. I will take you to me for a people, and I will be to you a God : and ye Jhall know that I am the Lord your God, How very fimilar are thefe expreff- ions to thofe of the Apoftle, under confideration ! 89 / «//'// fo to them a God, and they Jhall be to me a people. For God to give himfelf, or engage to be a God to any people, is the greateft good he poflibly can bellow : and this fignal bleffing is a- bundantly declared to be given to, and enjoyed by God's ancient church. In the fecond place, it ought to be particularly noticed, that the Apoftle, in fpeaking of the new and old covenant, in the paffage before us, has decidedly removed the objection. For he ex- prefsly informs us what he means by the old cov- enant. After fpeaking of the new covenant, which God would make with the houfe of Ifrael and Judah, he adds, Not according io the covenant that I made with their fathers in the day when I took them by the hand, to lead them out of the land of Egypt — This old covenant, it appears, was fome- thiner which took place, at lead- four hundred and thirty years after God had made a covenant with Abraham, and kt up his vifible church in his fam- ily. It is, therefore, abfurd for any to pretend, that this old covenant, which was ready to vanifh away, was the covenant which God made with Abraham, and with his ancient church. For the v/ords are plain and unequivocal, that it was that covenant, which God made with Ifrael, when he led them from Egypt to Canaan. If we can be- lieve the Apoftle' s teftimony, it was the ceremoni- al law, which God appointed for Ifrael at Mount Sinai, when he ordered and inftru&ed Mofes to make the tabernacle, and fet up the ceremonial rites. For it is immediately added, Chapter ix. i. Then, verily, the Jirft covenant had alfo ordinances of divine fervice, and a worldly f ancillary. For there was a Tabernacle made. Therefore, noth- ing can be more plain and exprefs than, that, by the firft covenant here fpoken of, is meant the N 9° fyftem of Mofaic ceremonial rites, which were done away in Chrift. But how widely different is this from the original covenant, which God made with Abraham and his feed ! Those rites and ceremonies, which confided in meats and drinks^ divers wajbwgs and carnal or- dinances, impofed on God's people, under the Mofaic difpenfation, did indeed, wax old, and were ready to vanijh away. For Chrift was now come, to whom they all pointed : confequently, there was no further ufe for the external peforrn- auce of them. Accordingly, they fubfided and gctve room for the ancient covenant of grace to mine forth, with peculiar luftre. So that now the church and people of God are under advan- tage, without the aid of rites and ceremonies, to view the great and glorious things, comprifed in the covenant of grace. And this is that, to which thofe better promifes mentioned by the Apofile, have reference. Thirdly. It is worthy of particular notice, with whom it is, that the Apofile declares this new covenant fnall be made ; viz. with the houfe of Ifrael, and the houfe of Judah. How can the gofpel church, which is now made up of believ- ing Gentiles, be called the houfe of Ifrael and Judah, any other wife than by admitting a con- tinuation of God's church, from the old to the new difpenfation ? and that the believing Gentiles become the children of Abraham, Ifaac, and Ja- cob, by fuflaining the fame moral character with thofe patriarchs, and by being admitted to the fame (landing with them, and united with the fame vinble body of Chriil ? The above confederations, not only effectually remove the ground of the objection, but likewife, open a confiflent view of the old and new cove- nant, which correfponds with the declared defign 9* of the Apodle. But, fhould difficulty dill remain in the minds of fome, as to the word, new, appli- ed to the gcfpel covenant ; mould they imagine, that it mud imply fomething never made known before ; fuch are deiired to read John xiii, 34. A new commandment I give unto you, that ye alfo love one another. Would any perfon venture to affirm, that this commandment was never enjoin- ed before ? It is as old as the Bible ; and was ex- prefsly delivered to God's ancient church. Thou Jhalt love thy neighbour as thy/elf, was the fecond great command, given by Mofes, and often re- newed afterwards. This is a cafe fimilar to the new covenant ; and John, in his firft Epiille, has •given us a clue, by which we may trace out and folve the difficulty. Brethren^, I write no new com- mandment unto you, but an old co?nmandment^ which ye had from the beginning ; the old commandment is the word, which ye have heard from the beginning. Again, a new commandment I write unto you, which thing is true in him and in you ; becaufe the darknefs is pafl and the true light now /hincth. Because THE DARKNESS IS PAST, AND THE TRUE LIGHT now shineth — This unravels the whole difficul- ty. Under the old difpenfation, the great and important things of Chrid's kingdom were but darkly exhibited, through types and figures : and even the plained things were corrupted — this com- mand to love one another among the red. But when Chrid came he reclined the former midakes of his church, removed former obfcurities, and fet all things in open light. So thac the mean: of the word, new, applied to commandment, is a renewed commandment, fet forth in its original de- fign. And in the fame manner, is the new cove- nant to be underdood. Obj. 3. AccoPvDIng to the conditution of -the gofpel church, a faying, nidifying faith in -92 Chrifr, is a requifite qualification for vifible mem- berfhip. Not To in the Jewifh church. There- fore, the Chriftian church is materially different from the Jewifh. In order to fee this objection anfwered, the reader is defired to turn back to the fecond ar- gument in proof of the doctrine, which contains a fufficient confutation. But fhould believer's haptifm, fo called, be dill urged by any, as hav- ing weight againfl the doctrine, it may be ob- ferved, that this is nothing new in the church un- der the prefent difpenfation. The fame was re- quired of God's ancient people, in order for cir- cumcifion. In proof of this, what has been al- ready obferved upon the qualification, which God required, under the old difpenfation, is per- tinent to the point. Efpecially what is faid of Abraham, in the above cited Rom. iv. n. And he received t he Jign of circumcifion, afcal of the righteoufnefs of the faith which he had, yet being uncircumcifed* Here faith is made the condition of circumcifion, and circumcifion ig made an outward teftimony of faith. And previous to Abraham's being circumcifed, God required this, Walk before me, and be thou perf eel* Thus it is evident, that under the old difpenfation, it was, Believe and be circumcifed, as under the new, it is, Believe and be baptized. Therefore it appears abundantly clear, that believer's baptifin, is noth- ing new in the church under the gofpel. There are other objections which are fonie- times made ; but they are of much lefs confe- quence, than thofe which have now been flated. Thcfe are, evidently, the principal ones, by which our doctrine has been oppofed. So that if what has been faid in anfwer to them, be fuf- ficient to fhow, that they are groundlefs and can- not, in the view of fcripture and reafon, be fup- 93 ported, all thofe of lefs importance mud neceffa- rily fall with them. IMPROVEMENT. I. We learn from our text, that the church of God hath one to prefide over all its important affairs, who is infinitely well qualified for this high and exalted flation ; even Jefus, the fon of God, the Saviour of the world. His character is unexceptionable, and his perfection and ability infinite. In him dwelleth all thefulnefs of the God- head, bodily. Col. ii. 9. His divine glory mines forth, with diftinguifhed ludre, through heaven, earth and all worlds. The natural and moral creation rofe into exidence by his command \ and all things are, in the mod abfolute manner, put into his hands as mediator. The kingdom is the Lord's, and he is governor among the nations. — Pfalm xxii. 28. Such is the perfonage, who fits king over the church, forever, and he is given to be the head 0- roer all things to the church. He is the foundation and lawgiver, and hath given fuch precepts, ap- pointed fuch ordinances, and granted fuch privi- leges as infinite wifdom hath feen fit and bed. — wAnd he is the fource of all vital influence, grace and fupport to his church. He it is, who hath en- gaged to protect and defend his people from be- ing overcome by the afTaults of earth and hell ; to carry them through all the dorms and tempeds of thefe lower regions, and finally to land them on the more of unclouded, endlefs and increafing felicity. II. From our text and fubjecl, we are led to fee the infinite fafety of the church of God. — Earth and hell may rage and combine for herde- ftru&ion ; but her munition being a rock, none 94 who fight againft her {hall profper. TV fo /£# fitteth in the heavens /Jo all laugh ; the Lord Jhall have them in derifwn. Then fn all he /peak unto them in his ivrat/\ and vex them in his fore difpleaf- ure. God has given the higheft alTurance of the fafety of his church, both by his promifes and by a remarkable feries of providences, He hath often reproved kings and darned many nations to pieces, when they have flood in the way ot his church. In times of diflrefs, he hath often raifed up deliverers, who have fubdued the enemies of his church ; the language of which is, " Touch not mine anointed, and do my prophets no harm." The prophet Ifaiah, fpeaking of the fafety of the church, ufes language very em- phatical ; Ch. 43. " But now thus faith the Lord that created thee, O Jacob, and he that formed thee, O Ifrael, fear not: for I have re- deemed thee, I have called thee by thy name, thou art mine. When thou pafTefl through the waters I will be with thee, and through the rivers they mail not overflow thee : when thou walked through the fire thou fhalt not be burnt ; neither ihali the flame kindle upon thee." The reafon is then given : " For I am the Lord thy God, the holy one of Ifrael, thy Saviour. I gave Egypt for thy ranfom, Ethiopia and Seba for thee. — Since thou waft precious in my fight, thou hall been honourable, and I have loved thee : there- fore will I give men for thee, and people for thy life. Fear not, for I am with thee." What a combination of promifes and encouragements here unite ! And Chrift himfelf has faid a num- ber of things to comfort and fupport his church againft the moft formidable oppofiticn. His ex- preflions are fuch as thefe, Fear not, little flock — fear them not — fear none of thofe things — For lo9 1 am with you alzvay, even unto the end of the world.. 9 \fj Thus the ancient church in Ifrael, and the fama church, fince the coming of Chrifl, have the fame glorious promifes of divine protection. Of what infinite importance therefore, in God's view, is the church in ail ages ! He hath redeemed it, with an infinite price, and protected it by almigh- ty power. The attention and admiration of the holy angels are excited to the higher! degree, by viewing the glorious things of the Redeemers kingdom. They are conflant attendants en Chrifl, to execute his orders refpe&ing his church on earth. And there is no difpenfation of providence, towards the nations of the earth, or the world in general, but what tends to the accomplishment of the divine purpofes refpecling the church. With this animating view of the Redeemer's kingdom, let us make off the flumbers of a long- night of deadnefs and indifference, trim our lamps, and thereby conllrain the world to acknowledge that we believe the doclrines of our holy reli- gion. Let us, unitedly, prefs forward towards the mark for the prize of the high calling of God in Chrifl Jefus. Do we truli in fuch an Almighty friend, being afiured that his caufe mail Hand and profper forever, after thefe lower worlds (hall diffolve and pafs away ? and do we hope fhortly to exchange tranfitory things for thofe which are heavenly ? and go and dwell in the beatific prefence of our divine Emmanuel I do we hope to join the company of Seraphim, to praife the eternal God, for his infinitely rich, free and fovereign mercy, glorioufly difplayed in the falvation of fmners ? How powerful are the motives which are fet before us to fidelity to Chrifl, and to pray fervently for the peace and enlargement of Zion ; and withal, to exercife a holy jealoufy over our own hearts, and fuitably 96 to fear left a promife be'mg left us of entering into his reft) we fhould feem to comejhort of it ! Let us take theutmoft heed, in examining our hope, and be fatisfied with nothing fhort of that which is as an anchor to the foul, both fure and fledfaft, and which enter eth into that within the vail. Such a hope is fet before us ; and fuch a hope is laid up in heaven for all the faithful. Such a hope bring- eth forth the fruits of hoiinefs ; and it is the only one, which will fupport and cairy the foul through death in peace, and land it on the ihore of a blelfed eternity. III. The foregoing view which we have taken of this fubjecl:, may ferve to correct our miftakes about the church of God, if we have been fo un- happy as to imbibe any. It mod clearly appears* from fcripture teftimony, that the church of Chrift is the fame in all ages. I have endeavored to flate my ideas of the church, in a plain and fa- miliar manner, and the reafons why I have em- braced them, with a view, rather to aflift the com- mon clafs of chriftians, than to amufe the learn- ed. And if people are honeftiy enquiring after truth, they will be willing to attend with candour, and weigh arguments and fcriptures juflly. Re- alizing, that they are under the omniprefent eye, they will feel obligation to underftand and em- brace the great truths refpecting the Redeemer's kingdom ; and they will not reject a doclrine, merely becaufe it is againlt their natural inclina- tion, or pre-conceived opinions ; but will, gladly- exchange the molt favourite errors for the doc- trines of truth. Therefore, let all be earneflly intreated to examine the fentiment here advanced, and care- fully to compare it with the word of God ; and I am fully perfuaded that it will be found to be a fentiment very clearly taught in the fcriptures \ 97 and peculiarly adapted to exhibit a confident view of the great defign and work of the Saviour, in re- deeming and fetting up a vifible church on earth ; and conducting it through the various difpenfations and changes of time ; and finally caufing it to tri- umph over all oppofition, and extend to the re- moteft ends of the world. But a contrary view of things, which is, thai God never had a real, vifible church in the world, until the Chriftian era, is peculiarly calculated to darken and confufe the mind, and leave it utterly at a lofs, how to underftand things right. For when a perfon reads the old teftament, he finds much faid about the church of God, and what great and marvellous things he hath done for it — that he hath called a people out from among the idolatrous nations, and by a feries of remarkable events of providence, attending them, for the \ fpace of four hundred and thirty years, finally fettled them, a diftincl: body, in the land of Ca- naan. He finds that the divine conduct towards them, for many ages afterwards, was marvellous; expreffive of fatherly protection, government and difcipline : and, moreover, that, by divine direc- tion, they fet up and performed the folemn wor- fhipofGod; in many inftances, with ardent af- fections of heart for the real enjoyment of fpirit- ual and divine food. It is alfo found, that God avouched them to be his peculiar people ; and that they, in the mofl folemn manner, avouched him to be their God, in the prefence of heaven and earth, and engaged to walk before him in fear, and. obey all his requirements ; and that the Angel of the covenant was their Redeemer, their fhepherd and Saviour ; and that glorious things were fpoken concerning Zion — that Chrift Cat king over it — that God dwelt in it — that it O 98 it was the joy of the whole earth — fent forth praifes to the eternal I AM — was never to be moved, becaufe God had founded it upon a pre- cious corner (lone, and there he commanded bleffmgs, even life forevermore. These, and many other great and important things, the reader finds fpoken, in the old tefta- ment, concerning God's ancient people. And further, he finds exprefs teftimony, in the new ted amen t, that they did eat fpiritual meat, and did drink fpiritual drink : for they drank of that fpiritual rock which followed them, and that rock was Chrifl. If after all this, and much more which might come into view, the reader mould be informed, that in all this fpaee of time, which was about two thoufand years, God had no real, vifible church in the world, and mould he be fo unhappy as to give credit to it ; what darknefs and confufion mud cover his mind ! and how could he get any rational and fatisfactory underdanding of the old teftament ? It rauft, in a great meafure, become a feaied book to him. The above declarations of God, concerning his ancient people, together with fpiritual bleffings innumerable, conferred on his people in the courfe of his providence, are altogether unintelligible, up- on any other principle, than, that the feed of Abra- ham were, in his view, his real church. And the fame didinguifhing bleflings being promifed and conferred on the gofpel church, it is evident, that God confiders believing Gentiles as being graffed into the old Mock, and making, with his ancient church, but one vifible body. Thus the great and inLereding things of the kingdom of Chrifl aie fubmitted to candid examination; and as jofhua faid of old, fo I fay now ; Choofe you, this day, whether you will embrace God's revealed fentiments of his church, and fo be on his fide, 99 or whether you will oppofe and reject them, and be found fighting againil him. IV. The foregoing fubject teaches us, in a dif- tinguifhing manner, what the new difpenfation has done, with regard to the church of God : and this confifts, chiefly, in three things. i. Chpjst Jesus haying actually come and performed all thofe things which were predicted of him, to whom all the ancient types and cere- monies pointed ; the new difpenfation fupercedes any further ufe of the external part of thofe types and ceremonies. 2. By reafon of the new difpenfation' s fuper- ceding the ufe of ancient ceremonies, it has taken down the partition wall, which long feparated between Jews and Gentiles ; and has opened a free, accembie door for all nations to come and enjoy equal privileges in the church of God. And, 3. Under the new difpenfation, the great and important things of the Redeemer's kingdom are exhibited in vaftly clearer light than before : fo that we may clearly fee and underftand things, which were but darkly typified to God's ancient people. By reafon of the more clear gofpel light, which now mines, mankind may go directly to Chrift and to God through him, for pardoning mercy and all fpiritual bleifings, without the in- termediate aid of types and ceremonies. But obferve, that in all this, the new difpenfa- tion has made no eifential alteration in the real church of God. That remains frill the fame, and fo it will continue to the end of the world. It (lands upon the fame immoveable foundation ; its real character, qualification for member (hip, and facramental privileges are the fame. See the a- bove obfervations beautifully fet forth by the A- poftle. Eph. ii. 12 — 22. " That at that time ye lOO were without Chrifl ; being aliens from the com- monwealth of Ifrael, and ftrangers from the cov- enants of promife, having no hope and without God in the world ; But in Chrifl: Jefus, ye who fometimes were far off are made nigh by the blood of Chrifl:. For he is our peace, who hath made both one, and hath broken down the middle wall of -partition between us ; having abolifhed in his flern the enmity, even the law of commandments, con- tained in ordinances, for to make in himfelf, of twain, one new man, fo making peace ; and that he might reconcile both unto God, in one body by the crofs, having (lain the enmity thereby ; and came and preached peace to you which were afar off, and to them that were nigh. For through him we both have accefs, by one Spirit, unto the Father. Now therefore, ye are no more ftrangers and foreigners, but fellow- citizens with the faints, and of the houfeholdof God ; and are built upon the foundation of the Apoftles and prophets, Jefus Chrifl himfelf being the chief corner flone -, in whom all the building fitly framed together, grow- eth unto an holy temple in the Lord: in whom you aifo are builded together for an habitation of God, through the Spirit." In what a clear and diftinguifhing manner, does the Apoftle here reprefent to us what the new dif- penfation has done refpe&ing the vifible kingdom of Chrifl ! If I miftake not, it is the fame for fub- ftance, which I have endeavoured to exhibit : and it is worthy of particular notice, that the Apoftle is exceedingly careful to hold up to view God's ancient church, under the ideas of convmonwealth of Ifrael, body, and houfehold of God, having the covenants and promifes made to them ; and like- wife, to reprefent the believing Gentiles as incor- porated into the fame body with God's people of old ; And further, that this body never had but 101 ene head, this houfehold or holy family never had but one foundation ; being built upon the founda- tion of the Apofllcs and prophets , Jefus Chrift him- felf being the chief corner ftone. The infpired writer defcribes to us, in a very (hiking manner, the fad and awful ftate of the Gentiles, previous to their embracing chriflianity ; bein£ Grangers and aliens from the covenant of grace, and from the great and precious promifcs and privileges which are given to the church ; and being without Chrift and without God in the world. But as foon as they embraced the gofpel, their moral character became the fame which God always required for vifible memberfhip in his church. Therefore, by their profeffion of faith in Chrift, the door was opened for them to be brought nigh to God by the blood of Chrift, not only in the internal exercifes of their hearts, but in their outwnrd Handing with his church. So that they are now become f ei 'low-citizens with the faints, and are of the houfehold of God ; and may, with freedom, enjoy all the fignal blefiings and privileges granted to the fame. And the mind of the reader mud be exceedingly inattentive, of wholly wrapped up in prejudice, not to fee, that one great end of the Apoftle's writing is, to teach the believing Gentiles not to imagine, that Chrift had dilfolved his ancient church, and was about incorporating a new body, diftincl and different from that which he had fet up ages before. For the Apoftle is careful to inform them that God has but one building in this world, called the church, and, that, under every difpenfation, he has been collecting materials, and is fo fitly fra- ming them together, by the agency of the divine fpirit, that it is continually growing unto an holy temple in the Lord, and for an habitation of God. Thus we fee, with what clearnefs, Chrift exhibits I02 the interefting and important things of his king* dom, under the new difpenfation. The church of God, like a material building, t© which it is compared, puts on different appear- ances, according to the different degrees of light in which it is viewed, and of perfection, to which it is raifed. In the early ages of time, there were but few external marks, by which the church was diuinguifhed from the comman mafs of mankind. A view of the church in that ftage, is fomewhat like viewing the materials of a building in the rough, or before much feparation takes place. If viewed from the calling of Abraham to the fetting up of the Tabernacle, there appears a greater fe- paration between the church and the world. And if viewed from that time down through the Mo- faic difpenfation, the marks of God's fpiritual building appear much more confpicuous. The foundation was not only laid, but the fuperftruc- ture rofe and advanced on towards perfection. If the view be carried on, from the beginning of the Chri/lian era, down through the millennian period of the church, we may clearly fee the ad- vances which it is making towards perfection, by the aid and polifh of the unerring Architect. Order, fymmetry, beauty and glory begin, and will continue, to brighten up and fhine with pe- culiar fplendour. Glorious things are fpoken of thee, 0 city of God ; fays the enraptured Pfalmift ; and the prophet Ifaiah, looking down through future times, by the fpirit of prophecy, and feeing the accomplifhment of the great and precious promifes to the church, was flung into the higheft extacy of joy, and broke forth in the following rapturous exprefhons ; Awake, awake, pit on thy flrength, O Zion ; put on thy beautiful garments, 0 Jerufale?n, the holy city : for henceforth there JL all no more come unto thee the uncircumcifed and the un- roj mmmmmmmigf dean. jirife^fnne^for thy light is come, and the glory of the Lord is rifen upon thee — All which re- fpe&s the church in this world, and only preludes the abfolute perfection and eternal glory of it, iu the triumphant (late above. V. From the preceding difcourfe, if we have paid due attention, we may gain abundant fatif- faction, with refpecl to the privileges to be enjoy- ed by the Chriftian church. It being fo demon- flrably clear, from the holy fcriptures, that the church of Chrifi is effentially the fame in all ages ', in the fulled manner eltablimes the doctrine of in- fant baptifnu And let no one be furprifed at this inference : for truth mud, fooner or later, clear its way, and the more it is examined with can- dour, the brighter will it mine. With refpecl: to the doctrine of infant baptifm, it is undeniable, that God's ancient church, from the days of Abraham, did enjoy the privilege of vifibly dedicating their infant feed to him \ and of having his mark, the diftinguifhing external mark of his flock, fet upon them. This inftitu- tion was exprefsly appointed and commanded by the great head of the church. Whether it was, in human view, a wife appointment, or adapted to anfwer any valuable ends, is not the queftion : but the queflion is, whether it was, in fact, an ap- pointment of Chrift, for his real church ? That it was an appointment of God, none difpute, who admit the divine origin of the Bible. But fome of our Chriftian brethren have queftioned whether circumcifion was an ordinance of the real church of God ; or whether it, in any meafure. defignated the vifible family of the Redeemer. In order to folvethis doubt, the reader is defired to view and weigh, with candour and impartiality, the abundant fcripture teftimony, proving that God had a real church, under the former difpen- 104 fation, which he owned and bleflfed as his people, and his peculiar inheritance : and that the gofpel church is engrafted into, and incorporated v/ith the fame body. To me it. appears, that thofe fcriptures mult either be darned out of the Bible, or perverted by unnatural conflruclion, or elfe, with honeft hearts, we muff, feel conftrained to acknowledge, that circumcifion was an ordinance of the real church of God, defignating the vifi- ble family of the Redeemer. Plainly alluding to this idea of circumcifion, the ApofHe fays, •* We are the circumcifion, which worjhip God in the fpirii" Thus the very word is fynonimous with the true church of Chriil. Circumcifion, which was a feal of the righteoufnefs of faith, and an ordinance of the real church of God, was an or- dinance for the infant feed, as much as for the a- dult parent and believer. Confequently, as the church is flill the fame, and baptifm of the fame import, the validity of infant baptifm mull una- voidably be admitted. It hath been already mown, that circumcifion under the old, and baptifm under the new difpen- fations, evidently anfwer eilentially the fame ends in the church of God. This not only proves, that baptifm fupplies the place of circumcifion ; but likewife proves, that the church under the gofpel enjoys the fame privilege, as formerly, of vifibly dedicating their children to God, in hopes of inheriting for them, the fame fpiritual good, promifed to Abraham and his feed, in the covenant of grace. And, that it is a privilege, thus to dedicate to God, and to receive the feal of his covenant, we have the exprefs teflimony of an in- fpired Apoflle. Rom. iii. 1,2. What advantage then hath the yew ? or what profit is there of circumcif ion ? Much every way : chiefly becaufe that unto them were committed the oracles of God, Here we fee, 105 that the Apoftle viewed circumcifion as a peculiar privilege, and great advantage which Chrift has granted to his Church. The advantage is much ev- ery way ; and a peculiar part of it was this, of pub- licly giving up their children to God. The Apoflle goes on to give the reafon why the Jews enjoyed this privilege, above all other people, Eecaufe that unto them were committed the oracles of God, The plain import and meaning of which is, Chrift has had a church for ages paft, to which he has re- vealed and unfolded the covenants of redemption and grace ; and by the profeffion of faith, which his people have made in him, as the only Saviour, he has gracioufiy taken them into covenant ; and not only fo, but he has depofited in their hands, as truftees, to keep pure and uncorrupt, the ora- cles of divine truth, to be, by them, handed dowrn to all fucceeding generations. The evafion, which is fometimes attempted, by faying, that circumcifion was only a feal of a temporal covenant, and of national blefiings, and not a feal of the covenant tranfa&ions of the real church of God, is directly contradictory to the declared fentiment of the Bible, which has, al- ready, been fufficiently brought into view. It muft, therefore, be proved from fcripture, that the gofpel church, which is now compofed of believing Gentiles, is not graifed into the old flock, God's ancient church ; confequently, is, in his view, entirely a diftinct and feparate body : and it muft be proved, further, that Chrift, who It given to be the head over all things to the churchy has actually taken from his people the ineftimable privilege of vifibly dedicating their infant feed to him for a blefTmg ; or elfe infant baptifm ftands as immoveable as the church itfelf. But I fee no poflible way, in which either of thefe things P io6 can be proved. As to the firft, the evidence from fcripture is as full, plain and exprefs, as any candid mind can even defire, that the gofpel church is, in fact, graffed into, and incorporated with God's ancient body of people, which he constituted in the family of Abraham, and con- tinued down for about two thoufand years. And as to the fecond, that Chrilt has difannulled that exprefs, pohtive command to his church, to ded- icate their infant feed to him ; and to put the vifible token upon them, which he hath appoint- ed, under the different difpenfations ; it cannot be found in the bible. Neither can it be found, that he has given the lead intimation, either per- sonally, or by his Apoftles, that he has taken this privilege from his people. And this is a full an- i'wer to the enquiry which is fometimes made ; Why did not Chrift and his Apoftles exprefsly enjoin infant baptifm, if it was his will that his church mould practife it, under the new difpen- fation ? A law or requirement is always confidered as being in force, until it be repealed by the au- thority which enacted it. But, in the prefent cafe, no repeal is to be found. So that it was wholly unnecefiary, for Chrift or his Apoftles, to re-enjoin, in particular, that which was already in full force. And thus we fee, that, as the church of Chrilt is the fame, effentially, under every difpenfation, it is not only a privilege, but an incumbent duty on all believing parents, who vifibly belong to the body of Chrift, to dedicate their children, in baptifm, to him. Therefore, my Chriftian brethren, it will exculpate us no more to fay, that we cannot fee the fcripture evi- dence to fupport this duty, than it did thofe fpo- ken of in the gofpel. John iii. 19. "And this is the condemnation, that light is come into the i ©7 world, and men have loved darknefs rather than light." Further. Baptifm is not the only privilege enjoyed by the Chriftian church, under the gofpel. But there is vifible communion of faints, in the Lord's fupper, anfwering to the communion of the faints of old, in the panover. The defign of thefe communions is effentially the fame. And what ardent defires and affe&ions of heart did ma- ny of the ancient faints feel for communion with their brethren, and with their God, in holy or- dinances ! So ought chriftians now, and in a pro- portionably higher degree, as our light and ad- vantages exceed thofe of God's people who lived informer and darker ages of the world. Divine worfhip is another privilege which the church of God has long enjoyed. Under the former difpenfation, the people of God often met, and joined in the folemn worfhip of the Mod High. They united in folemn prayer to Him, whom the heaven of heavens cannot contain. Mofes and the prophets were read and expound- ed— praifes to the eternal God filled their places of worfhip — holy joy and delight glowed in many of their fouls. And when thofe facred a£ts of devotion were ended, they retired, with giadnefs of heart, more than when their corn and wine increafed. Yea, it was fweeter to them than the honey, or the honey comb. Let us, my Chriftian friends, catch this holy flame of divine love, and imitate fuch worthy ex- amples which are fet before us. And whereas, at certain periods, many who were vifibly God's people, gave evidence, by their indifference to the worfhip of God, that they were only fo, nom- inally ; let heaven and earth witnefs the fmcerity of our hearts, our conltancv and fervency, in im- io8 proving the great and precious privileges, which we enjoy under the gofpel. VI. Is Chrifl Jefus given to be the head over all things to the church ? And is he building up a holy family in this world, and even in the midfl of us ? Is he preparing all the real members of it for endlefs and increafing felicity ? We are hence led to fee, that it mufl be a moft defireable thing, to every benevolent mind, to belong to this great family of God. And as to you, my friends, who are fpeelators and obfervers of thefe infinitely important reali- ties, difplayed before your eyes, in a clear and finking manner, by the word of God, by a preached gofpel, by the adminiftration of holy or- dinances, and by divine providence ; and yet re- ject the whole, by turning your hearts away from Chrifl, and the interefting things of his kingdom ; you are conftantly filling up the meafure of your fins, and ripening for a moft aggravated ruin., unlefs a fpeedy repentance prevent. And what can be faid to you, more than you have often heard ? The infinite amiablenefs and tranfcend- ent excellency of the divine character, the medi- atorial offices of the Saviour, together with the glories of the upper world, the permanent and increafing happinefs of the redeemed, beyond the grave, have been often exhibited to you. You have alfo heard the terrors of the law : the flames of divine wrath from Sinai — the dreadful woes of the eternal God, in his word — ftriking and overbearing judgments, which have come upon the wicked in this world, and the dark regions of endlefs defpair in the next, all, as it were, flare you in the face. And yet you remain unmoved, heedlefs and fecure. How infinitely fhort do hu- man language and conception fall of defcribing fuch wickednefs, obllinacy and folly ! 109 In this view of your deplorable fituation, I can- not but adopt the pathetic language of the prophet Jeremiah : Oh that my head were waters, and mine eyes a fountain of tears ; that I might weep, day and night, for the Jlain of the daughter of my -people. Be intreated, therefore, my friends, now to hearken to one more felicitation of him, who is fet to watch for your fouls, and whom you mud meet before the bar of God. I pray you, in ChrifVs (lead, be ye reconciled to God. Imme- diately throw down the weapons of your rebellion againlt heaven ; and make your efcape, by faith, to the ark of fafety, Chrift Jefus. Enlift under his banner, and fight the good fight of faith — • Run, with patience, the chriflian race ; and let nothing divert your attention from thefe infinitely important concerns. In thus doing, when he who is the believer's life fhall appear, you alio, together with all the redeemed from among our race, fhall appear with him in glory ; to fpend an eternity in celebrating redeeming love and grace. And may God, of his infinite mercy, grant this lignal bleffing to each of us, and to his whole If- rael, every where, for the mediator's lake. Amen. *t> I A future State of Exi/ience and the Immortality of the Soul9 illujlraied from the Light of Scripture and Reafon. A SERMON by JONATHAN EDWARDS* D. D. Paftor of the Church in Colebrook, State of Connecticut. 1 TIMOTHY 1. 10. Our Saviour Jefus Chrifi hath aboli ed death and brought life and immortality to light through the gofpeL !HE knowledge of a future ftate and of the immortality of the foul is very important and very practical. If we die like brutes, it is of no great confequence how we live. But if we fhall exift forever, nothing is more important to us, than that this our exiftence be happy. We ought, therefore, to inform ourfelves of the truth in this paticular, and then to take our meafures and live accordingly. Now this doctrine of a future ftate.and the im- mortality of the foul, " is brought to light by Je- fus Chrift." Thefe words do not imply, that it was intirely unknown before Chrift. There were many intimations of it in the old teftament j and there were forne rational confiderations urged, 112 by the heathen philofophers, in favour of it. Still it needed further iliufuation ; accordingly it was, by our Lord, clearly illuftrated, and brought; out of that obfcurity, in which it was and ha.d been, until that time, into clear light. Theve- fore let us confider, I. What light we have concerning a future flate, and the immortality of the human foul, without divine revelation. II. What light revelation, and efpecia.fly the gofpel affords, concerning this fubjecl. I. I am to confider what arguments of a fu- ture flate, and of the immortality of t]Ae human foul, we have without divine revelation* i. One argument of this kind is,, that without fuch a ftate, it does not appear thrjt this world was made for any very valuable end. As the Deity is porTerTed of infinite per'/e&ion, infinite wifdom and goodnefs, doubtlefs all his works are defigned to anfwer fome mod valuable and im- portant end. But if there be Mot a future ftate, the creation of this world, and of the human race, does not appear to anfwer any fuch end. For what end mail we fuppofc the world was created ? For the happinefs of mankind ? This is, certainly, very imperfectly obtained in the prefent ftate. If then that was the end, why was not the human race made perfectly happy ? Or a.t leaft, as happy as it was poifible it mould be ? If v/e believe, that the happinefs of mankind was the: end of creation, and that God feeks this end in a lower degree, than it may be obtained, we impeach his good- nefs. If he feek this to as great degree as pof- fible, and yet obtain it to a lower degree than is pofTible, this fuppofition impeaches his power or wifdom. Or, fhall We fuppofe, that God made the world and mankind for the difplay of his own glory ? ll3 The difplay of the divine glory is the difplay of in- finite wifdom, power and goodnefs. And to dif- play thefe perfections is to produce a fyftem of intelligent creatures, to the highefl poilible de- gree, excellent and happy. But it is manifefl, that mankind are not, in the prefent (late, to the highefl poffible degree, excellent and happy. It is in vain to fay, that if God had chofen, he could have kept out, at lead, fome of the difeafes, pains, mortifications, difappointments, or other calami- ties, which mankind fufFer in the prefent ftate. To fay, that God has glorified himfelf in the creation of the human race, and has fecured the happinefs of the race, becaufe, in the prefent (late, men enjoy more happinefs than they fufFer mif- ery, will not relieve the difficulty. In the firil place, it is a matter of great difpute, and has nev- er yet been fettled, whether the happinefs of mankind, in their prefent (late, does exceed their mifery. But let us allow, for the prefent, that it does ; why is any mifery fent upon them, which it was in the power of Deity to prevent ? How is this confident with the infinite goodnefs of God ? and with his aiming at the happinefs of mankind in their creation ; or at the difplay of his glory, efpecially of his infinite goodnefs ? Is it afuflicient vindication of the impeached goodnefs of a father, to fay, that he does his children good more often than he does them hurt ? Or of the impeached juflice and goodnefs of any man, to fay, that he pays his debts and beflows charity more often than he robs or fleals ? No. It is a (lain on the character of any parent, that he inflicts pain on his child, in any inftance, unlefs it be neceffary to mof e important good. And it is a (lain on the character of any man, that he has been once guil- ty of theft or robbery. How then can we vindi- 114 cate the character of God, and make it out, that the happinefs of mankind was the end of crea- tion, on any other ground, than that the evils of this life are to be overruled to good to them in a future (late ? Or how mall we make it appear, that thefe evils are fubfervient to the 'clear man- ifestation of the divine wifdom and goodnefs, if there be no future flate ? Or if it be faid, that the evils of this life are not to be overruled to the good of mankind in a future flate, becaufe there is no future flate ; but they are to be overruled to the good of fome oth- er order or orders of beings, and fo to the good of the whole ; this is to admit that mankind may be made to fufterevil, in this world, in order to promote the general good. Iffo, how do we, or how can we know, but that they are to fuffer evil in the future world for the fame end? But this will open a door, by which to introduce the doctrine of the eternity of hell-torments, which it is prefumed the advocates for the mortality of the human foul would be very unwilling to open. For once allow, that mankind were made, not for their own happinefs, but to promote the hap- pinefs of others, by their fufferings, and it will be difficult, if not impoffible, to prove that they may not promote the happinefs of others, by their endlefs, as well as their temporary fullerings. Nor is this all ; it is further to be obferved, with refpeel to this matter, that if it were ever fo true, that men were made not for their own fakes, but for fome higher order or orders of beings ; dill they are moral agents, capable of moral government, and actually do praclife either virtue or vice* There- fore God, as the fupreme moral governor, and the patron of virtue and oppofer of vice, muft take fukable notice of the conduct of thefe moral agents, and muft reward and punifh them, accor- ll5 ding to their refpective characters. So that the plea, that men were not made for their own hap- pinefs, does not at all weaken the argument, from the moral government of God, in favour of a fu- ture date. But of this, more prefently. 2. If the eternal exiftence and happinefs of mankind, as a race of beings, be more fubfervi- ent to the general happinefs of the univerfe, than their annihilation at death, the infinite goodnefs of God will doubtlefs choofe and fecure their eternal exiftence and happinefs. Infinite good- nefs feeks the good and happinefs of intelligent beings in general ; and will confent to the mifery or annihilation of any, on no other condition, than that their mifery or annihilation is neceffary for the greater good of the whole. Therefore, as the annihilation of all mankind at death implies the intire lofs of that good and happinefs, which they enjoy in life, and might enjoy to all eterni- ty ; we may be fure, that infinite goodnefs and a God of infinite goodnefs, would never confent to it, unlefs it were abfolutely neceffary for the greater happinefs of the whole fyftem of intelli- gences. But their annihilation does not appear to be neceffary, or fubfervient to the greater good of the fyflem. In what refpect would the reft of the fyftem be rendered more happy by it ? It is, I confefs, impofTible for me to conceive, but that the reft of the fyftem might be at leaft as happy, though mankind mould eternally exift and be happy, as they would be, if mankind mould be annihilated. As benevolence rejoices in the happinefs of others, and is more happy by their happinefs ; and as all innocent intelligencies are intirely benevolent, therefore we may fafely con- clude, unlefs fome fpecial reafon be affigned to mow the contrary, that all innocent and well dif- pofed intelligencies will be rendered more happy by the eternal exiftence and happinefs of man- 1 1 6 kind, as a race of beings, than they would be, if they were annihilated at death : and therefore, that the infinitely good God will fecure their eternal exiftence and happinefs. If it be faid, that this argument proves the final happinefs, as well as exiftence of all man- kind ; and therefore leads to univerfalifm ; I obferve, it undoubtedly does, unlefs we have evidence, that the exclufion of fome men from happinefs is fubfervient to the greateft happinefs of the fyftem, or to the divine glory : and this evidence we certainly have, by divine revelation. If we had the fame evidence, that the annihila- tion of all the race would be fubfervient to the good of the fyftem, we fhould, doubtlefs, have reafon to believe, that ail men would be an- nihilated. 3. Unless there were a future ftate of rewards and punifhments, it would not appear that God is a holy God, a friend to virtue and an enemy to vice. God can, by no other means, appear to be a friend to virtue and an enemy to vice, than by acting the part of a friend to the former, and an en- emy to the latter ; or by difcovering, in his treat- ment of the virtuous and the vicious, approbation of the former and difapprobation of the latter. But he is a friend to virtue and an enemy to vice. This is generally granted by infidels themfelves. Therefore, he will exhibit this character : he will, on the whole, appear as he really is : he will treat the virtuous and the vicious fo as to fhow his approbation of the former and his difap- probation of the latter. Now fuch a treatment as this, is rewarding and punifhing : it is to be- friend, uphold, protect and reward the virtuous, and to punifh the vicious. Ir God mould not thus fhow his approbation of virtue and difapprobation of vice, he would not 1 17 appear in his true character ; he would not final- ly appear to be fuch a 'being as he really is : and his final neglect to act out his real character, in the view of his intelligent creatures, would be unaccountable, and irreconcileable with his char- acter and nature itfelf. But he does not, in this life, thus act out his character. Therefore I infer, that there will be a future ilate, in which he will act it out. To this reafoning, feveral objections are made, which require an aniwer. It is objected, that we do not know, but that virtue is properly and fully rewarded in this life : that many whom we judge to be happy are miferable 5 that perhaps thofe vicious men, whom we judge to be moft happy ate extremely miferable ; and thofe virtuous men, whom we judge to be miferable, are happy ; and thus the former are properly punifhed, and the latter are fully rewarded. To this I anfwer ; the objection fuppofes, that it is impoilible for us to know who are happy, and who are miferable. If fo, it is irnpoflible that God mould ever fo reward the virtuous and punifh the vicious, that mankind mall know it. It is impolTible that he mould ever do it vifibiy to mankind. If fo, God cannot manifeft himfelf to mankind, as a friend to virtue and an enemy to vice. For they can fee his true character no otherwife, than by feeing him reward the virtu- ous and punifh the vicious : and this implies that they fee, or are convinced of the happinefs, which he communicates to the former, and of the mife- ry which he inflicts on the latter. If it were indeed true, as this objection implies, that we cannot know, by external appearances, when our fellow creatures are happy, and when they are miferable ', we cannot know, that they n3 are either happy or miferabie in the future (late. And though, in the (late of the damned, they fhould appear to be exquifitely tormented, yet they might, in reality, be fuperlatively hap- py. So that, on the ground of this objection, there would be no foundation to object, to com- plain, or to be at all terrified in the profpeclt of hell and all the apparent torments of it. On the ground of this objection, though the virtuous and vicious are really rewarded and punifhed in this life ; yet neither the rewards nor punifh- ments are vifible. But the honour of God and the vindication of his character, as a friend to virtue and an enemy to vice, require that, fooner or later, they be viji- ble9 fo that men and intelligent creatures in gen- eral fhall fee and know them. What fhould we think, and what mould wc have a right to think of the Deity, if he mould always appear to treat the virtuous and vicious in the fame manner, or without any proper difcrimination ? If God doj really and properly, distribute re- wards and punifhments, in this life, why does he conceal this proceeding, when the vindication of his own character, and the relief of his mod du- tiful children from their anxiety for his honour require, that it mould not be concealed, but be openly manifetted ? Another objection to the foregoing reafoning is, that virtue is its own reward, and natuialiy and neceiTarily tends to happinefs while it is prac- tifed ; and that, on the contrary, vice naturally punifnes itfelf : fo that there is no need of a future ftate of rewards and punifhments. To this I anfwer, 1. That virtue is thus properly rewarded, and vice properly punifhed, does not appear. For in- itance j it does not appear, that our Lord Jefu* IIQ Chrifl was, in this manner, rewarded according to the excellency and merit of his perfect and di- vine virtue and holinefs. Nor does it appear that, in this way, the Apoftle Paul received an ade- quate reward of his virtue and piety. This ap- pears, neither by the hiflory of their lives, nor by divine revelation. Nor, indeed, will it be pre- tended to be fact. Therefore it is a mere unfup- ported conjecture. Besides ; if it were ever fo true, that virtue is thus fully rewarded, and vice fully puniflied ; yet as long as this reward and punifhment is unfeen by mankind, the ends of reward and punifhment in the cafe are not anfwered : two of the princi- pal of which are, the encouragement of virtue, and the difcouragement of vice. 2. So far as virtue, by its native tendency to happinefs, rewards itfeif, and vice, by its native tendency to mifery, punifhes itfeif ; God does not reward the one, nor punifn the other. For this fame reward would attend virtue, if God were an enemy to it, provided he did not pofitively in- terpofe to prevent the native effect of it ; and the fame punifhment would attend vice, if God were a friend to that, provided he did not prevent the native effect of it. This reward of virtue, there- fore, is no token of his approbation of it ; nor is this punifhment of vice any token of his difappro- bation. By this reward, and this punifhment, we mould never know that God is a friend to vir- tue and an enemy to vice. Another objection is, that if there be a future ftate, it needs not be an immortal flate ; but vir- tue may be fufficiently rewarded and vice fufh- ciently punifhed, in a limited time. So that, if it fhould be allowed, that the argument from the unequal diftribution of rewards and punifhment^ in this life, proves that the foul exifls, for a time, 120 in a future flate ; it does not prove the immor- tality of the foul. To this it is anfwered, that what the proper reward of virtue is, we may be very inadequate judges. Yv'hatever the reward may be, it is a re- ward of grace, and not of debt ; becaufe the vir- tue of the befl man is imperfecl. He is therefore, a (inner, and on the footing of law and juflice, deferves no reward. But God means to fhow his own infinite grace^ in the reward of an imper- fecl creature. Now, that a reward fufflcient for this may be be/lowed on a finite creature, in a limited time does not appear. That a reward equal and fupe- rior to the merit of the creature^ may be beflowed in a limited time, is granted ; for, indeed, he has no merit at all. But, that a reward expreflive of the infinite goodnefs, bounty and grace of God, can be received and enjoyed, by a finite creature, in a limited time, does not appear. Whether it do not appear to be an impoiTibility, that fuch a reward mould, in fuch a time, be en- joyed by a finite creature, I fubmitto my audito- ry : and whether the punifhment expreflive of the divine, infinite abhorrence of fin, do not require an equal duration, as that which is exprefTive of the infinite love and goodnefs of God, I fubmit to the fame judges. If there be, indeed, a future ftate of reward and happinefs to the righteous, but a limited one ; the befl of men mufl be rendered miferable, by the profpecl, that their happinefs, however entire without that profpeel;, mult come to an end, and that they themfelves mufl be no more. On the other hand, the worfl of men, under their pun- ifhment, muft be greatly comforted by the prof- peel:, that their mifery, however great, will alfo come to an end. 121 Besides ; what end can be anfwered, by the annihilation of either the righteous or the wicked, after they fhall have been fully rewarded and punifhed ? What if the righteous have been re- warded fufficiently to fhow God's approbation of their virtue, and his own grace and goodnefs ? Why may they not yet be permitted to exifl and enjoy further good ? Would not the fame infi- nite goodnefs, which, at firft, gave them exif- tence, and afterward made them happy, be dif- pofed ftill to permit them to enjoy the fame exift- ence and happinefs ? What good, to God or the univerfe, can we fuppofe or imagine would refult from their annihilation ? On the other hand ; what good can it afford, to God or the univerfe, to annihilate thofe, who have, by their own fufferings, fatisfied for their own fins ? To annihilate them imrft be, it feems, a further punifhment of them ; which, by the nature of the cafe, mud be unjuft : as they are fuppofed to havefuffered, already, all that juftice requires. These confiderations are alfo worthy of notice, on the fuppofition, that the virtuous and the vi- cious are fully rewarded and punifhed in this life. If they be thus rewarded and punifhed, why mould they be annihilated at death ? The lofs of exiftence, and of all that happinefs, which they might enjoy in the eternal date, is certainly a ve- ry great evil. And why mould this evil be brought on them ? The virtuous might certainly be fuppofed to efcape it, as a punifhment, on the fame ground, on which they efcaped the pun- ifhment, which the wicked are fuppofed to have fuffered in this life. And the wicked having, by fuppofition, fuffered the full punifhment of their fins, in this life, do not deferve any further punifhment ; nor can they, confidently with juf- R 122 tice, be made to fufter any. Therefore, to fup- pofe annihilation brought- on them as a punifh- ment, would be to impeach the divine juftiee. If it mould be faid, that annihilation h brought on, borh the righteous and the wicked, not as a punifhment; I anfwer, dill, if it be brought on them at all, it mud: be for fome wife and good end ; and muft be, fomehow, fubfervi- ent to the general good ; otherwife we fhall im- peach, both the wifdom and goodnefs of God. It is, therefore, incumbent on the advocates for annihilation, to point out fome wife and good end, to be anfwer ed by it ; fome end, fubfervient to the divine glory and the general good. Until this be done, we have no reafon to fay \ nay, it would be unreafonable to fay, that the annihila- tion of mankind will take place at death, or at any future period. I have now exhibited what appears to me the principal evidence, from the light of nature, of a future ftate of exiftence, and of the immortality of the foul. This evidence may be briefly fummed up thus ; — Men were made for fome important end, either their own happinefs or the divine glory. But neither of thefe ends appears to be, in this life, obtained, in a degree correfpondent to the divine goodnefs, power and wifdom. — Therefore, there is a future ftate, in which, one or other, or both thefe ends will be properly ob- tained. We have reafon, from the goodnefs of God, to fuppofe that mankind will exift in a fu- ture ftate, and be happy ; fince goodnefs, efpe- cially iniinite goodnefs, delights in the exiftence and happinefs of intelligent beings. We may, therefore, believe that it will eftablifh, both their exiftence and happinefs, unlefs they be inconfift- ent with the greater happinefs of fome other being or beings. But there does not appear to — — - 123 be any reafon to believe, that the exiftence of all men, and the happinefs of the virtuous, in a fu- ture ftate, are at all inconfiftent with the happinefs of any other being or beings. — Lqfily. Man is a rational creature, capable of virtue and vice, and actually pra&ifing either the one or the other. He is, therefore accountable to God ; and God, as a friend to virtue and an enemy to vice, rauft properly reward the former and punifh the latter. And, as this is not done in the prefent life, it muft be done in a future ftate. I grant, that all this reafoning depends on the fuppofition, that God is a being of moral perfec- tion. This is generally granted by deifts. If he be not a friend to virtue, he will not he difpofed to reward it, or to punifh vice. On the other hand ; he may be difpofed, eternally to punifh virtue, and to reward vice. Or he may be dif- pofed to give all men a future exiftence, to grat- ify his own malevolence, in their endlefs mifery. So that the advocates for annihilation will obtain no advantage to their caufe, by a denial of God's moral perfections. II. We are to confider what light revelation, and efpecially the gofpel affords, concerning this fubjecl:. i. By revelation, we are clearly taught the' moral perfections of God ; that he is a friend to virtue, and an enemy to vice -, perfectly holy, juft and good. This character of God is not clearly demonftrable by the light of nature. Though it affords probable arguments of it, they do not amount to demonftration. Hence the heathen, with all their improvements, were ignorant of God and efpecially of the moral attributes of the divine nature. They made God like unto men, and imputed to himfome vile paflions and lulls. |5ut revelation gives us clear light on this fubjecl. 124 Therefore, from the moral perfections of God, fully made known, we may infer a future ftate of rewards and punifhments ; and that there will be a ftate, in which thofe ends will be accom- plifhed, which are worthy of a God of infinite holinefs and goodnefs. 2. Divine revelation directly teaches us, that Godwill, in the future world, reward the right- eous and punifh the wicked ; that he will render to every one according to his works ; that " There is no reward to the evil man ;" that *c To them that are contentious, and do not obey the truth, but obey unrighteoufnefs," he will render, " indignation and wrath, tribulation and anguifh upon every foul of man that doth evil." But, " To them, who by patient continuance in well doing, feek for glory, honour and immortal- ity," he will render " eternal life." 3. The fcriptures teach us that thefe rewards and punifhments are to be inflicted on both the fouls and bodies of men ; that, not only their fouls will live forever and be happy or miferable, according to their refpe&ive characters ; but that their bodies will be raifed, and be made the fub- jects of happinefs or mifery. 4. They further teach us, that thefe rewards and punifhments are to be difpenfed in confe- quence of a public inquiry, trial and judgment. God has appointed a day, in which he will judge the world in righteoufnefs by Jefus Chrift. This inquiry and judgment are not for the informa- tion of God : but for the conviction of thofe judged, and for the fatisfa&ion of others. There- fore it is called the day of the revelation of the righteous judgment of God ; the day in which it will be made to appear, that God's judgment is righteous. 5. The fcriptures teach us, that this (late, both with refpect to the righteous and the wicked, is to 12$ be of endlefs duration. The latter fhall go away into everlafting punifhment, and the former into life eternal. That the ftate of happinefs, awarded to the righteous, will be without end, is eafily admitted by all. But, that the ftate of mifery, to which the wicked fhall be doomed, will alfo be endlefs, is not fo eafily admitted by many. Yet this is as clearly revealed as the other ; and we are bound to receive it, on the authority of God. I have now gone through with what I propo- fed. I have confidered both what the light of na- ture, and what the fcripture teaches concerning a future ftate : and fhall clofe with fome inferen- ces and reflections. i. How unwife are thofe who live in neglect of the future ftate. They mull: fhortly enter upon it ; and when once entered on it, they muft contin- ue in it forever ; and, without preparation, it muft be to them a ftate- of punifnment and mifery. Yet they are eafy, carelefs andfecure, taking no pains to render their future ftate, a ftate of peace and happinefs ; which is to be done by preparing for death and eternity according to the gofpel. 2. If there be a future ftate of rewards and punifhments, and this be evident, even by the light of nature ; let not infidels deceive them- felves by the fond imagination, that they are nev- er to be called to an account for their conduct ; but are to die like the beafts that perifh. L e them not foolifhly fay, " Let us eat and drink, for to-morrow we die." And let no man embrace infidelity with the idea that it relieves him from all ground of fear of a future ftate, and of the pun- ifhment to be inflicted in it. 3. How important is time ! It is the only op- portunity we have to prepare for eternity. As our conduct is in time, fo our eternal ftate will be. If we be wife and virtuous 5 if we walk in the narrow way of holinefs, our eternity will be blef- I 26 fed. But if not \ if we call off fear and reflrain prayer ; if we love not God fupremely and our neighbour fincerely ; if we live without God and without Chrift in the world ; we muft expect to be rejected by our final judge, faying, " De- part, ye curfed, into everlafting fire prepared for the devil and his angels." 4. Let us be fincerely thankful for divine rev- elation. By this we are clearly taught a future flate, and that upon divine authority ; and are not left to the mere deductions of obfcure reafon. By this we are taught, not only the reality, but the nature of the future date ; and what it is to be, with refpect to men of different characters. We are informed what is to be done by us, that we may be prepared for it ; and the means of preparation are pointed out. All thefe things demand our fincere gratitude. 5. How much greater are our obligations to vir- tue and piety than thofe of the heathen, ancient or modern ! They are greater, in proportion as our light and advantages to know the truth are greater, than thofe which they enjoyed. To whom much is given, of the fame is much required. 6. Therefore, if thofe who live under the light of the gofpel, reject this light, or do not comply with it ; they will have fo much the more to anfwer for, as they have more light and more advantage to do their duty. As it will be more tolerable, in the day of judgment, for Tyre and Sidon, and even for Sodom itfelf, than for Chorazin, Bethfaida and Capernaum ; fo it will be more tolerable for the heathen tribes of In- dians, who inhabit the remote parts of this conti- nent, than for infidels or impenitent finners, in the United States. Let this confideration fink into the ears of all fuch as are concerned in it, and produce a proper effect on their hearts and lives. f'J'i""'1 ■<-> ■■■■■■., ■ ABSOLUTE DEPENDENCE. 0R9 f7>£ Regeneration and Salvation .of Sinners the Ef- feels, folely, of the eternal Purpofe, and free Grace of God— / Two SERMONS, by ELIPHALET STEELE, Paftor of the church in Paris, State of New* Tork. 2 TIMOTHY 1. 9. Who hath faved us, and called us with an holy cal- lings not according to our works ; but according to his own purpofe and grace which was given us in Chriji Jefw, before the world began. THE Apoflle Paul, who was a furprifing in- ftance of grace, takes opportunity, in his writings, very frequently, to call our attention to the doctrines of firee grace. Of this, we have an inftance in the te?ct before us. He, firft, mentiions the fafe and happy ft ate of chriftians. He averts, not only the certainty of their porTeffion of complete faivation hereaf- ter ; but, that they are now faved. They exer- cife, in a degree, the fame temper, and enjoy, in a degree, the fame happinefs, which will be complete, in the h\ ture world. Being now 128 poffefTed of the chriftian temper, and aflured, by the prcmifes in the covenant of grace, that they fhall have poffefiionof future and complete hap- pinefs, they are faid to bz faved — faved from the dominion of fin and from condemnation. We are next informed, in the text, that a holy calling is necefiary in order to produce this falva- tion. Saved us, and called us with an holy calling* Thofe who are faved are in the firft place, effica- cioufly called by divine grace. They are, by di- vine power and grace, convinced of fin, truly humbled, reconciled to the law and government of God, and to the gofpel of Jefus Chrift — They are regenerated. Mention is then made of the ground and caufeof this holy calling and falvation. Not ac- cording to our works. No moral excellency exifts in the fmner's character, nor is any thing done by him, antecedently, which operates as a motive in the divine mind, to produce this falvation. Not according to our works ; but according to his own purpofe and grace. The holy calling, expe- rienced by fmners, is a fruit of the purpofe, and mere, felf moved, good pleafure of God, which dc- fignate them to be fubjects of grace and falvation. The next idea in the text is, that this purpofe and grace or God was given in Chrijl 'Jefus. It is on account of the redemption, by Jefus Chrift, that the purpofe of God defign?.teth any for fal- vation, and that any particular iinner is afubject of the holy calling. The atonement, made by him, lies as the foundation, as the chief corner (lone of the fuperftruclure of grace. This part of the text is full of pleafing, and profitable inftruc- tion : Given us in Chrijl jfefus^ according to God's ozvn purpofe and grace. The text concludes, by informing us that this was before the world began. If before the world began, it was before time began : and, indeed, 12$ the naked truths, exhibited by the Holy Ghoft, in the text, are as follow. God, from eternity, or in eternity, determined to fave fome, even a particular, feledt number of mankind. Confe- quently, whenever any particular finner is faved, being called with an holy calling, or brought into the kingdom of Chrift, by the almighty grace of God, there is, in doing this, fo far, an accomplifhment of the eternal purpofe of God, refpe&ing the falvation of that foul. All the good he experiences is a fruit of God's eternal purpofe ; not a fruit of his own exertions ; not in confequence, or in confideration of any moral goodnefs exifting in himfelf ; but a fruit of fpe- cial grace through Jefus Chrift. The words of our text will be further attend- ed to, with reference to the following propofitions. I. God hath chofen a felect number of man- kind to falvation. II. All thofe, who are chofen to falvation, will be called, with an holy calling, or be regenerated. III. There is nothing, in the character of a finner, nor is any thing done by him, which op- erates as a caufe of his holy calling, or as an influencing reafon of it. I. God hath chofen a felect number of man- kind to falvation. God hath not only purpofed, in general, to fave all who repent and believe ; but he hath determined who, and how many of the human race fhall be regenerated, juflified, and glorified.* Whom he did predeflinate, them he alfo called ; and whom he called, them he alfo juflified ; and whom he juflified, them he alfo glorified. If fcripture dec- larations were candidly attended to, they would * Rom. viii. 33. *3° induce us to believe, that God, who is infinitely holy and wife, hath determined, from eternity, the very perfons, to whom, he will manifeft fpe- cial grace; who (hall unite with Jefus Chrift, and finally enjoy eternal life. The Apoftle Paul, re- citing the hiftory of Jacob and Efau, holds out to view, this fentiment.* For the children being not yet born, neither having done any good or evil, that the pur p of e of God according to eleclion might ftand, not of works, but of him that calleth, it was /aid unto her, the eider fhallferve the younger. As it is written, yacob have I loved, but Efau have 1 hated. God made this difference between thefe two, that his purpofe, according to eleclion, might ftand. The fame inftruction is given us, by thofe figurative expreflions, in which our Lord calls himfelf the paftor, and believers, the fheep.f He calleth his ownfhcep by name* He names them, calls them, as it were, one by one, calls them, by name. The fame idea is exprefled by the Apoftle. | Netherthelefs, the foundation of God fiandethfure, having this feaU The Lord knoweth them that are his. Our divine Redeemer, fpeak- ing of his difciples, makes a diftin&ion between the traitor, Judas, and the reft.§ / /peak not of you all ; / know whom I have chofen. That there is a certain number given to Chrift, by the Father, who, through grace, fhall inherit eternal glory, is evident from fundry paf- fages of his interceflbry prayer. || He, repeat- edly, makes ufe of the word, given, to illuftrate the idea. The following words are a fpecimen : As thou hafl given him power over allfieflo, that he fjould give eternal Ufe to as ?nany as thou hafl given him. The fame truth is further evidenced, by * Rom. ix. ii, i», 13, -j Johnx.3. % z Tim. ii. 19. f John xiii. i2. || John xvii. a, 6, 7,9, II, i», 14- I3L what Paul fays to the brethren. § God hath, from the beginning, chofenyou to falvatien, through fane- tification of thefpirit and belief of the truth. Par- allel with this is another paffage.^f According as he hath chofen us in him, before the foundation of the world, that we fhould be holy, and without blame before him in love : having pre deftinated us unto the adoption of children, by Jefus Chrijl, to himfelf, ac- cording to the good pie afure of his will* We may now attend to the nature of the divine ad, in election, and confider forae of the proper- ties of it. i. It is an aft of God which is fixed and infallible. This purpofe of God is, like himfelf, un- changeable.* For the gifts and calling of God are without repentance, God never alters his pur- pofes.f He is in one mind, and who can turn him ? and what his foul dejireth even that he doth. For he performeth the thing that is appointed for me : and many fuch things are with him. If the will of God be thus unchangeable, it is certain that his elec- ting love towards his people is fixed and infalli- ble. J The foundation of Godftandeihfure. 2. The act of God, in election, is free and gra- cious. There is nothing in the moral character of thofe who are chofen to falvation, by which, the mind of God is influenced to make choice of them, rather than of others. The character of all men, in a ftate of unregeneracy, is, effentially, the fame. Jews and Gentiles, in all ages, are in the fame ftate offinfulnefs and depravity :|) All under fin. Rightly to apprehend the freenefs of the di- vine conduct, in the election offinners to falva- § % Thcf. ii. 13. 1T. Eph.i. 4, 5. * Rom. xi. 19. T Jobxxiii. 13. 14. % % Tim. ii. 19. I) Rom. iii< 9. 132 tion, it is abfolutely neceflary that our ideas of the human character be formed upon the plan of di- vine revelation. In the holy fcriptures, we find depravity, total depravity of hearty to be the char- acter which belongs to all mankind. § Dead in trefpaffes and fins. All are in a ftate of moral death : and, in fuch a ftate, there cannot be any amiable moral quality, nor can there exifh any ho- ly exercifes, or gracious affections. Life and death are oppofites. He, therefore, who is fpiritually dead, is, in no degrc, fpiritually alive. To fay that a man is, at the fame time, and in the fame fenfe, both dead and alive, is a manifeft contra- diction in terms. Confequently, the words laft quoted are a clear teftimony of the doctrine of to- tal depravity. That no moral exercifes, but fuch as are fin- ful, are put forth, by depraved man, from his fin- ful, impenitent heart, is evident from numerous and various divine tcftimonies. Let us attend, with folemnity, to the teftimonies given by the holy and omnifcient God, concerning the wick- ednefs and depravity of mankind.* God faw that the wickednefs of ?nan was great in the earthy and that every imagination of the thoughts of his heart was only evil, continually. We cannot evade the force of this teftimony, by fuppofing it defcrip- tive only of the character of the antediluvians. We find, by the teftimony of God, the fame char- acter, univerfally, in the human race, thoufands of years after the deluge, f The Lord looked down from heaven, upon the children of men, to fee if there were any that did under/land, andfeek God. They are all gone afide ; they arc all together become fil- thy ; there is none that doeth good, no not one. Nor may we think to invalidate this divine teftimony, < Eph.ii. i. *Gen.vi.j. f Pfalm xiv. a, 3. *33 by faying that it refpected only the Jews, who al- ways exhibited an exceedingly vicious character \ who were -^fiiff -necked and rebellious people. For the apoftle quotes thefe expreffions of the pfalmift, and applies them to the character of both Jews and Gentiles, meaning all mankind, in his day.* They are all under fin. The clofe of the melan- choly defcription, in the fame connection, is, De- fir uclion and mifery are in their ways, and the way of peace have they not known : There is no fear of God before their eyes. The apoftle adds, in the fame epiftle, another teltimony. i| When yc were the fervants of fin, ye were free jrom righteoufnefs. Not free from obligation to be holy ; but perfect- ly defiitute of holinefs. Thus the holy and omnifcient God views the character of mankind. He pronounces the hu- man heart wholly corrupt, totally fmful. It follows, therefore, as a confequence, which can- not be denied, that there is nothing exifting in the character of that perfon, who is an object of God's electing love, which operates as a reafon why he fhould be chofen to falvation, rather than any other perfon. From all which, it appears, that the election of God is free and gracious.* At that time Jefus anfwered and faid, I thank thee, 0 Father, Lord of heaven and earth ; obferve the appellation, Lord of heaven and earth, becaufe thou haft hid thefe things from the wife and prudent, and haft revealed them unto babes. Evenfo, Father, for fo it feemed good in thy fight. By the Apoftle, this is refolved into the good pleafure of God's wilLj Having predefiinated us unto the adoption of children, by Je- fus Chrifi, to himfclf, according to the good pleafure of his will. X Rom. iii. 9. ij Rom. vi. 20. * Mat. xi. 25, :6. t Eph. i. 5. 134 3. Election is a lovereign a£r. of God. When we attend to events which take place, under the divine government, we are, fometimes, capable of difcovering the reafonablenefs and pro- priety of them. But, at other times, and refpedt.- ing other events, divine wifdom is not fo confpic- uous. It is feen, only, by faith. The (hort line of our underftanding cannot fathom the depths of infinite wifdom. We find this to be the cafe refpecting the fubject under confideration. Why God choofeth one particular perfon to falvation, and not another, he afligns no other reafon, but his own good pie afure. In his fovereign will, we mull acquiefce. Thus faith the high and lofty one who inhabiteth eternity, j I will be gracious to whom I will be gracious, and will Jhew mercy upon whom I willjhew mercy. Again. § / will have mercy on whom I will have mercy, and I will have compajjion on whom 1 will have compajjion — Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Let our proud hearts oppofe this doctrine, and quarrel with it ever fo bitterly, yet we muft final- ly believe it, or lay afide our Bibles. There is but this alternative : we mud believe in the fove- reignty of God's election, or give up divine revelation. 4. Election is an eternal aft of God. In the text, it is faid to have been before the world began. Iffo, it was before the perfon elec- ted had cxillence. The fame fentiment is again expreffed by the Apoftle.|| According as he hath chofen us in him, before the founelation of the world. Indeed, the plan of redemption, by which God, made a difplay of his manifold wifdom and \. Exod.xxxiii. 17. $ Rom.ix. 15, 18. UEph.i.4. »35 grace, was* According to the eternal purpose, which hepurpofed in Jefus Chrift our Lord* It hence appears, that all, who are called with an holy calling, were, by the purpofe of God, chofen, to be veflels of mercy, even before they had exiftence. No objection, it is prefumed, can be urged againft the eternal purpofe of God, which does not lie, with equal force, againft his prefent pur- pofe. If a finner be regenerated by divine power, it is certain that God previoufly determined to regenerate him. We cannot conceive of divine operation, but in confequence of divine determi- nation. The caufe is always prior to the effect. If therefore, it be fuitable that God mould regen- erate a finner, it is equally fuitable that he fhould previoufly determine to do it. If it be fuitable that he mould, for one previous moment, have this determination, it is juft as fuitable that he Should have it, an hour, a day, a year, or any pe- riod of time, fince the finner had exiftence.— And if it be fuitable that God mould determine in time, that the event mould take place, it is equally fuitable that this determination mould exift in his mind from eternity. Confequently, objection againft God's eternal election and pur- pofe implies objection againft his prefent purpofe. Besides. If there be any, who live under the light of the gofpel, fo grofsly ignorant of the plan of revealed doctrines, as to deny the eternity of the election and decree of God, refpecting the regeneration of finners ; on this ground, they muft, of necemty, deny the divine immutability, omnifcence, and perfection. For if, at this mo- ment, there exift, in the divine mind, any purpofe or determination, which did not exift there be- * Eph. iii. ii. *36 fore, it implies a change of mind. And if the divine mind be now pofleffed of any knowledge* of which it was not before pofleffed, this implies that God hath been, fo far, ignorant ; and, in both cafes, imperfect. From all which, it is evi- dent that all the knowledge of God, all his pur- pofes and decrees are eternal as his exiftence. God's electing love is, therefore, eternal. 5. The elect are chofen by God, in Chrift ye/us. According to his own purpofe and grace which was given us in Chrift ye/us. The finner, who is an object of God's electing love, is chofen to falvation, not becaufe holinefs is found in his heart; but that he might be made holy. * Accord- ing as he hath chofen us in him before the foundation of the worlds that we Jloould be holy, and without blame before him in love : having predeftinated us unto the adoption of children, by yefus Chrift, to himfelf, according to the good pleafure of his will* By the prophet, \ thofe who are elected are con- fidered in the ftate and character of finners. — When 1 paffed by thee, and f aw the polluted in thine c%vn blood, I /aid unto thee, when thou waft in thy blood, live. In the conltitution of the plan of redemption, Jefus Chrift is appointed head of the elect ; in and by him they are chofen : J / have chofen you out of the world. By him they are governed. § And hath put all things under his feet, and given him to be head over all things to the church* From him they receive all fupport, and ail fupplies. The elect, therefore, are the fubjects of God's grace, purfuant to his purpofe, in and by Jefus Chrift our Lord and Saviour. II. All thofe who are chofen to falvation will be called with an holy calling, or, will be regen- erated. * Eph. i.4,5. fEzek.xyi. 6. % Joha xv. 19. § Eph. i, %%. *37 All who are to be veffels of mercy, accord- ing to his eternal purpofe, will, by the fpecial grace of God, be called into the kingdom of Je- fus Chrift. Thofe whom God foreknows will, according to his foreknowledge, and in confe- quence of his predeflination, be conformed to the image of his fon. * For whom he did foreknow, he alfo did predeflinate to be conformed to the image of his fon. A conformity to the character of Jefus Chrift is that, to which, the elect are predestina- ted. For, it is added, Whom he did predeflinate, them he alfo called. There is an infallible con- nection between the eternal purpofe of God in election, and that holy calling which finners ex- perience, when, by the fpecial grace of God, their hearts are renewed. The way is now prepared to explain the na- ture of this holy calling, which is regeneration. i. It is a divine operadon. f Which were born, not of blood, nor of the will of the flefh, nor of the will of man, but of God. Grace is not conveyed by natural generation. Not of blood. I Who can bring a clean thing out of an unclean ? Not one. Not of the will of the flefh ; becaufe, || They that are in the flefh cannot pleafe God. Nor is regeneration a fruit of the exertion of the will of man ; becaufe, § The carnal mind is enmity againfl God ; for it is not fubjecl to the law of God, neither indeed can be. But of God. It is a divine operation. ^[ We are his workman/hip, created in Chrift Jefus, unto good works, which God hath foreordained that we Jhould walk in them. 2. It is a powerful work of God. Regeneration is a work, in which, there is a moft magnificent difplay of divine omnipotence. * Rom. viii. 29. f John i. 13. J Job xiv. 4. |l Rom. viii. 8. § Rom, viii. 7. T Eph. ii. 10. T i3» He, who is mighty tofave, now goes forth, in the greatnefs of bis flrengtb, conquering and to conquer* Satan is the jlrong man armed : Jefus Chrifl is the ftronger : regeneration is the conquering of the Jlrot'g man9 and the dividing of his fpoils. It is thus that king Jefus, by his irrefiftible power and grace, takes poffeflion of the fmner's heart, which was the place of Satan. Divine om- nipotence is as gloriouily difplayed, when God, by his grace, renews the fmner's heart, as it was, when he raifed Jefus Chrift from the dead, and exalted him to glory and honour, at the right hand of the majefty on high. * And what is the exceeding greatnefs of his power to us ward who be- lieve, according to the working of his mighty power ; which he wrought in Chrifl, when he raifed him from the dead, andfet him at his own right hand in heavenly places* Here is a difplay of power, of exceedingly great and mighty power, manifefted towards thofe who believe, when God, by regen- erating grace, firft fubdues their hearts to himfelf. Regeneration is, by the Apoftle, confidered as a fpiritual refurreclion, and creation*^ Hence may be inferred the abfoiute neceflity of almighty power to effect it. And further ; fuch is the temper of finners' hearts, fo intirely, fo fixedly, fo flubbornly oppofed to holinefs, that no power ihort of that which is all power, can form them to holinefs, and make all things new. Thus, in the light of fcripture, the work of regeneration ap- pears to be a powerful work of God : a work, indeed, of power abfolutely irrefiftible. When divine omnipotence operates, the de- figned effect will certainly be produced. As in natural creation, God faid, Let there be light and * Eph. i. 19, 30. f Eph. »• *» i°« U9 ihere was light, let us make man, and man exijled ; fo, in fpiritual creation, God fpeaks, and it is done, God breathes divine life into the foul, and it is alive. Divine power, in this cafe, as well as in the other, operates ir refill ibly. * Thy people shall be willing in the day of thy power* The (in- ner, who is fpiritually dead, can no more effectu- ally refift almighty power, operating, in a way of fovereign grace, on his heart, than thofe, who lie in the embraces of natural death, mouldered to duft in the filent regions of the dead, can refift, effectually, the voice of the archangel, when he founds the univerfal fummons, at the day of judg- ment, to call the deeping duft into life again. As thofe, who are under the power of natural death, will then arife and come forth, at the voice of Chrift ; fo, when the Son of God, by his pow- erful and quickening word, fpeaks to the finner's heart, who is under the power of fpiritual death, he hears his voice, and lives, \ Verily ', verily , / fay unto you7 the hour is comings and now is, when the deadjhall hear the voice of the Son of God, and they that hear shall live. 3. This, however, does not imply any coercion, or force upon the will of mankind. To fpeak of forcing the will is a contradiction in terms. Be- caufe, the idea of voluntary agency is infeparably connected with the idea of the will. And, al- though we may not be able to explain the man- ner of divine operation, and fhow how divine power effects the work of regeneration, and in- clines the will of man, in confiftency with the freedom of all its volitions ; yet we mud not ex- plode this truths Should we explode every truth, and deny every fact, which we cannot fully com- * Pfalm ex. 3, f John. v. 25. 14c prehend and explain, very little would be left, with which our minds would be fatisfied. It hath been already proved, by the cleared teftimony of divine revelation, that the renova- tion of the Tinner's heart is a divine work, power- ful and irrefiftible : and, at the fame time, every one finds by experience, every one feels, that he follows his own inclinations, does as he pleafes, and is free, in all his volitions. Here, therefore, are two facts, one learnt from divine revelation, which is this, that God doth incline the will of finners ; and the other from experience, which is this, that we act freely, and not by compulfion. Of thefe truths we are convinced, by the cleared evidence, and ought to be fatisfied. Be it further obferved, chriftians of twenty years Handing have the utmofl affurance of their own freedom. But they are, certainly, no more free, than in the firfl gracious exercife of their hearts. Becaufe, all gracious exercifes, through life, are of the fame nature, terminate on the fame objects, and, are from the fame caufe. The will of the newly regenerated is as free from compul- fion, in the firfl right choice, as in the lafl, be it ever fo late. The firfl holy affections in the re- newed heart are, indeed, as free as any wicked af- fections, which exifled antecedently to the work of regeneration. Finally. Thofe who were regenerated twen- ty years ago are as dependent on God, for prefer- vation in fpiritual life, as they were, for the begin- ning of fpiritual life, when dead in trefpaffes and fins. The Apoftle, fpeaking of chriftians, fays, they are kept , by the power of God.* The fame power of God, which forms the babe in Chrift, fupports and preferves the aged chriflian. He * x Pet. 1.5. 141 would not, without immediate, divine influence, continue to be a chriftian. He lives wholly and abfolutely dependent on conftant fupplies of grace. If, therefore, the exercifes of aged chrif- tians be free, there is equal freedom in the fir ft exercife of the new born babe in the family of Chrift. 4. The change which takes place, in regenera- tion, is inftantaneous. It is not affected, gradu- ally, or progreflively, by a fucceflion of divine operations, but the change, confequent upon the operation of divine power on the heart, is inftan- taneous. The immediate fruit of this divine operation is holy or gracious affection. A ftrict and concife definition of regeneration is as fol- lows : It is a cejfation of the exercife of f up r erne and intire enmity againft God, and the immediately con- fequent exercife offupreme love to him, in the heart. The exercife of fupreme enmity ceafes, and the exercife of fupreme love commences, by divine operation alone, without the interference of any means whatfoever, and without any previous difpofition of will, in the finner, co-operating with divine power, as a partial cr.ufe of the great change which takes place in the fmners heart. If, however, we take into view, regeneration, converfion, fanctification, and all chriftian knowl- edge and improvement, it is true that the word and providence of God are means of carrying on the work of religion, and of forming the chriftian character. The word inftructs, is the rule of duty ; and, by it, we are to eftimate our charac- ter. Yet the good effect of the word is through the fpirit* But, when we fpeak of regeneration, meaning the firft real change of heart, this is not progreftive, but immediate j becaufeno means * 1 Pet.i. 22. 142 whatever, except divine, almighty power, are made ufe of to effect it. As, in the creation of the world, Gadfpake and it was done, he command- ed and it flood f aft ;\ fo, in regeneration, the work is wholly divine, immediate and inftantaneous. It is unafked for, by the Tinner : \ I am found of them that fought me not. In the cafe of miracles, the effect immediately follows divine operation. Thus our Lord raifed the dead. At the grave of Lazarus, He cried with a loud voice, Lazarus ', come forth, and he that was dead came forth. To the widow's fon he faid, Young man, I fay unto thee arife, and he that was dead fat up. Cbrift, alfo, by his word, heal- ed difeafes, immediately. But there is no greater miracle, in the kingdom of providence, than re- generation is, in the kingdom of grace. In both cafes, it is the fame power which operates : in both, the effect is produced without the co-opera- tion of means : and, in both, the effect produced is inftantaneous, 5. The holy calling, by which the elect are called, is, fo far, the execution of God's purpofe refpecting their falvation. Regeneration is the firfl operation on the heart of finners, in the execution of the benevo- lent purpofe of God refpecting their falvation. By this, however, it is not afferted, that, antece- dently to a change of heart, nothing takes place in the intellect, different from what is commonly in the minds of the unregenerate. Conviction precedes the divine work of regeneration. The Tinner realizes truth : he finds that he has an ex- ceedingly wicked heart : he fees that the law is holy, religion of infinite importance, and yet his heart oppofed to it : he is fenfible that he lies at f P£i'm xxxiii. 9. J Ifai. Ixv. j. H3 the mercy of God, and confiders his own ftate as unfpeakably dangerous. Such views and feelings do not imply any right exercifes of heart. They are no better than the devils and damned may have, to all eternity. But when God, by his al- mighty grace, bows the ftubborn will of the mi- ner, he then, in fome degree, executes his eternal purpofe refpecting the falvation of that particular foul. * But after that the kindnefs and love of God our Saviour towards man appeared, not by works of righteoufnefs which we have done, but according to his mercy hefaved us, by the wajhing of regeneration and renewing of the Holy Ghcft* III. There is nothing in the character of a fin- ner, nor is any thing done by him, which operates as a caufe of his holy calling, or as an influencing reafon of it. This proportion, naturally flows from the ex- prellion in the text, Not according to our works. Whatever may have been the conduct of the fin- ner,in attending on means ; or his iuppofed ex- ertions to obtain regenerating grace ; yet the holy calling, with which he is called, is not a fruit of thefe exertions ; the renovation of his heart is not connected with them, as an effect with its caufe. If there were this connection, the work would not be wholly divine ; but the fcriptures allure us that it is, intirely, a work of God. If the work of regeneration be divided between God and the finner, each co-operating with the other, and thus, at laft, the finner be made a new man ; to whom mud this new man give thanks ? Partly to God, and partly to himfelf. How (hock- ing the fentiment, when viewed through the me- dium of divine truth ! But, unfcriptural as it is, a very large part of mankind endeavour, ftrenuouf- * Titus Ui.4, 5. 144 ly, to defend it. Alas, the little regard paid to divine revelation, by many who call themfetves chriftians ! * How is the gold become dim, the mofi fine gold changed! To fay that the fmner co-ope- rates with God, in his effectual calling, and exerts himfelf to obtain regenerating grace, is as abfurd as to fay that he is fpiritually alive, while dead in trefpafjh and fins ; or that he is heartily exerting himfelf to obtain what his very foul abhors. In the word of God, we learn that the finner's character is perfectly vile, completely wicked : not any thing, therefore, which is done by him hath the lead influence, as a caufe, or reafon of the renovation of his heart. | Not according to our works, \ Not by works of righteoufnejs which we have done* The truth of the proportion may be evinced by the following obfervations. i. The heart puts forth no holy exercifes, un- til it is renewed by divine grace. § The carnal mind is enmity againfl God. Mere enmity is in- confiftent with fupreme love to God, or holy af- fection. Jefus Chrifl aflerts, || An evil man, out of the evil treafure of his heart, brir.geth forth that wich is evil. Again. *f A corrupt tree bringeth forth evil fruit — neither can a corrupt tree bring forth good fruit. In this fcripture light, we may, with fafety, affert, that there cannot be any thing in the finner's character, which is an influencing caufe of his regeneration : becaufe, all the affec- tions of his heart are Itubbornly and fixedly op- pofed to holinefs. 2. Special grace is not granted on account of any forefeen goodnefs in the finner. Thofe whom God hath predeftinated to eternal life, he predejlinated to be conformed to the image of his Son : * Lam. iv. i. f Text. t Tit. iii 5. j Rom.viii. 7. jj Luke. vi. 45. If Mat. vii. 17. iJ. *45 and, in confequence of his predeftination, they are called.f By this, it appears, that the image of Chrift did not exifl in them, before they were predeftinated. And, to fay, that God predefti- nated them to be conformed to the image of his Son, becaufe he forefaw that they would be thus conformed, is a mode of expreffion, both improper and unfcriptural. In the fcriptures, we are taught that thofe who are the objects of the diftinguifhing grace of God, in effectual calling, experience this grace, not becaufe he forefaw that they would be holy ; but that he might, purfuant to his gracious purpofe make them holy. * Ac- cording as he hath chofen us in him, before the foun- dation of the world, that we Jhouldbe holy. It is, from this paffage, evident, that regeneration is a fruit of election, and not election a fruit of re- generation. It is alfo to be noticed that the faith which the gofpel requires, and with which fal- vation is connected, is not exercifed, prior to God's ordination' to eternal life ; but is a confe- quent fruit of it. J As many as were ordained to eternal life, believed. The true (late of the cafe therefore, if we may depend on fcripture reprefentation, is as follows. Regeneration is a fruit of election, and falvation a fruit of regeneration. Between election and regeneration, and between this and falvation, there is an infallible connection. Thofe who are elected, will be regenerated ; and thofe who are regenerated, will be faved. § God hath, from the beginning, chofen you to falvation, through fanclifi- cation of the fpirit, and belief of the truth. Gra- cious affections are exercifed, by the fmner, only in confequence of divine operation : and we -f- Rom. viii. 30, 31. * Eph. i. 4. \ Acfts xiii. 48. 6 Rom. xi, i. V 146 cannot conceive of divine operation, except in confequence of previous divine determination. When, therefore, God, by his fpecial grace^ brings a foul into the kingdom of Chrift, it is a fruit of his own purpofe and grace : not a fruit of forefeen holinefs, not in a view of any moral ex- cellency in the Tinner's character. 3. To fuppofe that regenerating grace is be- llowed on a iinner, on account of fome moral excellency in his character, is totally inconfiflent with the idea of falvation by grace. The word of God, uniformly, afcribes the whole of the fal- vation of finners, from the firft purpofe of it, in the eternal counfel of Deity, to the completion of it, in endlefs glory, to free grace. The Apof- tle argues thus : j| If by grace then it is no more of works ; otherwife grace is no more grace. But if it be of works, then it is no more grace ; otherwife work is no more work. 4. If there be any thing in the fmner's char- acter, or if there be any thing done by him, which operates as a caufe of his holy calling, he hath whereof to glory. This fuppoiition affords our proud hearts a mofl ample ground of boaft- ing. Agreeably to this fentiment (and it is the fentiment of multitudes in the chriftian world) the prayer of the pharifee was highly to be com- mended. * God I thank thee that I am not as other men are. In like manner, every convert to Chrift, if he had done any thing, which was a reafon why he mould be called with an holy call- ing, may lift his hands and eyes to heaven, and, with the fame outward gravity, but inward pride, may fay, God I thank thee that I am not as other men are, extortioners, unjufl, adidterers — / fafl twice in the week, I give tithes of all that I poffefs. fj Rom. xi. 6. * Luke xviii. n. 147 But this language is ftated, by our Lord, only to be reproved. The fcripture doclrine of grace wholly excludes boafting. * Not of works left any manfloould boafl. f Where is boating then ? It is excluded. By what law ? Of works ? Nay, but by the law of faith. We, therefore, fee the pro- priety of the conduct of the publican, who, with an affecting view of the prodigious wickednefs of his heart, and fenfible that he lay at the mercy of God, to be difpofed of as hefaw fit, fmote upon his bread, faying^ God be merciful to me a f inner, I Sinners have nothing to plead, but mere mercy : confequently, have no recommending qualifica- tions for the holy calling of God. All their holi- nefs,be it more or lefs,is from God. § By the grace of God lam what I am. || We are his workman/hip, created in Chrifl fefus unto good works. ^[ Of his fulnefs have all we received and grace for grace. From the obfervations which have been made, and the teftimonies of fcripture which have come into view, under the lail general propofition, it muft appear, with abundant evidence, that there is nothing in the characler of a /inner, nothing is done by him, which operates as a caufe of his holy calling. It is, wholly, the operation, and effect of the fovereign, infinite goodnefs and grace of God, in the accomplifhment of his eternal, and immu- table, and infinitely benevolent purpofe and de- cree. * Eph. ii.9. f Rom.iii. 27. % Lukcxviii. 1 3. i 1 Cor. xv. 10. || Eph. ii. 10. f John i, 16. ■ ■■■— * m ■ ABSOLUTE DEPENDENCE. OR. The Regeneration and Salvation of Sinners the Efi feels, folely, of the eternal Purpofc, and free Grace of God — SERMON II. 1 TIMOTHY 1. IX. i Who hath faved us, and called us with an holy call- ings not according to our works ; but according to his own purpofe and grace which was given us in Chrifi jfefus, before the world began. THE difcuflion of thefe words, in the preced- ing difcourfe, has been, by attending to three general propofitions. I. God hath chofen a felect number of man- kind to falvation. II. All thofe who are chofen to falvation will be called, with an holy calling, or be regenerated. III. There is nothing in the character of a finner, nor is any thing done by him, which ope- rates as a caufe of his holy calling, or as an influ- encing reafon of it. 150 Having proved, from fcripture, each of thefe proportions, it remains only to make an im- provement. I. From our fubject, we learn, that we are all in the hands of God to be difpofed of according to his own purpofe. If finners, in order to be faved, mu ft be called with an holy calling, not ac- cording to their works, but according to God's own turpofe and grace ; they, certainly, lie at the mer- cy of God. He hath the fole difpofal of them ; and, according to his eternal, and infinitely wife counfel, orders all things refpecting their falva- tion or damnation ; and this, in a manner, moft conducive to the general good of the univerfe. Should any confider thefe as prefumptuous cxpreflions, they are requefted candidly to review thofe paiTages, quoted from the fcriptures of truth, in fupport of the doctrinal part of the preceding difcourfe. If they candidly and faithfully attend to thefe divine declarations, and, without preju- dice or prepoffeiTion, form their opinions accor- dingly, they will certainly have full conviction of the univerfal agency and fupremacy of Jehovah.* His kingdom ruleth over all. If we difcard this doctrine, we difcard a fundamental doctrine — a doctrine, on which the fecurity of the church de- pends : we fubvert the plan of redemption, and the fcheme of chriftianity : we annihilate the doc- trines of grace, and place the affairs of the univerfe in a flate of the greateft uncertainty. Very little more than this would be infallibly certain, and of this there would be no doubt, that, if we mould exift eternally, we fhouid be eternally miferable. In the word of God, we have plain teftimony, that the continuance of the church, the fupport of chriftianity in this world, and the falvation of Pfa!m ciii. 19. x5* nnners, are the fruits of God's eternal decree, the effects of his dt terminate counfel^ of his own pur- pofe and grace : and that the purpofe of God ref- pecting thefe things, and all other things, was fixed and eftabiifhed, in his infinite mind, before the world began. We have, alfo, evidence that his counfel will (land forever. * The counfel of the Lord flandeth forever ^ the thoughts of his heart to all generations. \ My counfel Jkall Jtand* and I will do all my pie a fur e. In a view of thefe obfervations, feme, perhaps, with an indignant frown, will exclaim, absolute dependence! Is this the cafe ? Are we all in a ftate ofabfolute dependence ? Yes, we are; and how highly doth the proud heart of nan refent the thought ! But why not refent the thought that we are creatures ? Creatures we are ; confe- quently in a (late of abfolute dependence on the Creator. We exi^t, creatures, and, uniefs we could emerge from a (late of created exiflence, and array ourfeivvS with all the majefty, dominion, and perfection, of the only true and living God, it is utterly impoiTible that our exigence mould be any other, but a dependent exiftence. No bein^, but Jehovah, in the whole circle of exiftence, is independent. Men, therefore, would act as con- fidently, mould they quarrel becaufe they are not Gods, as they do, when they quarrel becaufe they are dependent on God. In piain truth, the quar- rel terminates in nothing fhortofthis. Proud men would, if they could, wrefl the throne and government from the hands of Deity, and enter, themfelves, into lull polTeffion of unlimited do- minion, and fuprtme ibvereignty. 1 JVho is the Lord, that I Jbould obey his voice ? § This is the rejoicing city that dwelt carelefsly that faid in her * Pfal. xxxiii. ii. f \\x\ xlvi. 10. :t Exci. v. z. § Zcph. ii. 15. *52 hearty I am and there is none befide me* § We are lords ; we will come no more unto thee. || The fool hath f aid in his heart , there is no God. Such is the language of the heart of every impenitent fmner. Our dependence on God, and his right to dif- pofe of us, appear by the following confederations. i. He gave exigence to all creatures. J In the beginnings God created the heavens and the earth. ^[ All things were made by him. Every creature, of every kind, received exigence, by the creative power of God. He is the great firit caufe of all things. 2. He not only created, but upholds and fup- ports the whole creation. ' Creatures, after they have received exigence, can no more uphold and fupport themfelves in being, than they could, at firfl give themfelves exiilence, independent on the power of God. He not only created, but uphol- deth all things, by the word of his power.** He feeds and fuppoits all who have need of fuch things. From the fiorehoufe of his goodnefs, he deals out liberal fupplies to feed and fupport his creatures. * The eyes of all wait on thee, and thou give ft them their meat in due feafon. Thou opencjl thine hand, andfatisficjl the defire ef every living thing. 3. From thefe premifes, it clearly follows that God hath an abfolute right to all creatures. If he creates, preferves, and provides for all crea- tures, all are his property, in the mod complete fenfe. Ail are wholly dependent on him, as is acknowledged by the prophet, f We are the clay, and thou our potter ; and we are all the work of thy hand. Now if God hath fuch an indifputable right to creatures, it will undeniably follow, § Jer. ii.31. || Pfal. xiv. 1. J Gen. i. 1. % John i. 3. ** Ifcb.1.3. * Pfal.cxlv. 15, 16. f IfaUxiv. 2. *5 i 4. That he hath a right, in the mod complete fenfe of the term, right 9 to difpofe of them and of every thing refpe&ing them, as, in infinite wif- dom, he may fee fit. J Is it not lawful for me to do what I will vjith mine own ? We are fenfible that the proud heart will not relifh this fentiment. But, whether we are wil- ling or unwilling, that God fhould have this rights he certainly alfumes it, and conducts accordingly. Holy men of old have concurred with this divine claim, and afcribed to God abfolute, univerfal, and uncontroulable, fovereignty over all his crea- tures ; as appears by the following paffages of fcripture. || See now, that I, even 1 am he, and there is no God with me : I kill, and I make alive, I wound, and I heal ; neither is there any that can deliver out of my hand, § The Lord killeth, and the Lord maketh alive ; he bringeth down to the grave, and bringeth up* The Lord maketh poor, and maketh rich ; he bringeth low, and lifteth up. ^[ And all the inhabitants of the earth are reputed as nothing : and he doth according to his will, in the army of heaven, and among the inhabitants of the earth ; and none can flay his hand, or fay unto him, what doft thou? The Apoftle Paul dated this pre- rogative of God, and gave his own concurrence, under divine infpiration. * / will have mercy on who?n I will have mercy, and I to ill have compaffton on whom I will have companion. Therefore bath he mercy on whom he will have mercy, and whom he will he hardeneth. f In whom alfo we have obtained an inheritance, being predeftinaied according to the purpofe of him who worketh all things after the coun- fel of his own will. According to thefe fcripture declarations we find that God claims a right to 4: Matt. xx. 15. || Deut. xxxii. 39. § 1 Sam. ii. 6. fl Dr.n. iv. 35. * Rom. ix. 15, 18. f Eph, i. n. w •54 difpofe of his creatures ; and, by his faithful ier- vants, the juftice of his claim is acknowledged. However difagreeable to our felfifh hearts the doctrine of abfolute dependence may be, the fact is, we are dependent, and dependent we mufi be ; becaufe we are creatures. God is the creator and upholder of all things ; therefore, fupreme : he is the abfolute fovereign : and, without afking leave, or advice, of proud mortals, of finful worms of the duft, He will do as he pleafeth, in the army of heaven, and among the inhabitants of the earth. Let us feel, therefore, that God is God, and that We lie at the mercy of God. II. God is no refpecter of perfons. There are thofe who fay, that the doctrine of divine fovereignty, and of falvation by particular election and grace, implies partiality in God, and reprefents him as a refpecter of perfons. It behoves them to attempt a proof of what they aiTert y rather than us to prove the negative aflertion. To hold up light, however, refpecting this mat- ter, the objector is requefted to view the charac- ter of mankind in the fame light, in which it is reprefented by the word of God — a character wholly finful and depraved, wholly ill-deferving. Partiality refpects the treatment of characters, al- ready formed 5 and not the formation of characters.- Consequently, although one be an object of God's election to faivation, and another not ; yet both Handing on an equal footing, as to character, both being wholly finful ; and election refpecting, pri- marily, falvaiion from fin, or the formation of a new character ; there is evidently, no room, no foundation, in the cafe, for the exercife of partial- ity. Although, by the purpofe of God, one, who is dead in trefpajjfes andftns9 be a vejfcl of mercy. - l5S *nd another a veffel of wrath, yet, * God is no re- setter of perfons. The objector is further requefted to examine, with candour, thofe paflages in the records of truth which treat of the divine conduct in this matter. The refult of examination will be, that the char- acter cf thofe who are the veffels of mercy is not the motive, by which the divine mind is influen- ced, in their election to falvation. There is, doubtlefs, perfect reafon and propiiety in the di- vine conduct ; but the particular motives for his choofing one, and not another are, by us, infcru- table. That which our Saviour hath taught us to fay, in the cafe, is, -fEvenfo, Father, for fo it feemed good in thy fight. Let all thefe confiderations be laid together, and viewed with an attentive mind, and, it is pre- fumed, no one can, with a clear conscience, fay that the doctrine of election reprefents God to be a refpecter of perfons. Who, among the difpu- ters of this world, can have the confidence to fay that God is a refpecter of perfons, becaufe Paul is in heaven, and Judas in hell ? None but fuch as have atheiftical hearts, which fay, \ There is no God, or deiftical heads, which deny divine rev- elation. III. The fubject fupports the doctrine of God's immutability. It is generally granted that immutability is ef- fential to Deity. Every one, indeed, who believes in the exiftence and perfection of God, muft be- lieve in his immutability. But to hold, as many do, that God is immutable, and yet, deny his e- ternal decree and ordination of events, is a fcheme, embarraffed with inexplicable difficulties. The divine purpofe, and divine immutability, mutually * Ada x. j4. f Matt. xi. 26. % Pfalm xiv. 1. i56 and neceflarily, imply each other. Immutability implies that all the knowledge and purpofes of God are eternal. If God have any knowledge and choice refpecting all events, and be immuta- ble, he certainly hath fore-ordained whatfoever comes to pafs. Thofe who deny the doctrine of God's eternal election and pre-ordination of e- vents, have formed ideas of a God, who is imper- fect in knowledge, andfubject to continual change and alteration. If a fcheme of religious fenti- ments be formed upon fuch ideas of God, it will be, not only inconfiflent with that which is re- vealed in the oracles of truth, but, alfo, abfurd in the eye of reafon. If God be not unchangeable, he is imperfect ; and if imperfect, then not the true God. If there be a God, he is immutably perfect, and his purpofes are eternal. Thofe, therefore, who deny the eternity of his purpofes,. deny his immutability and perfection, which is, implicitly, denying the being of God. Let fuch, therefore, as oppofe thefe doctrines, confider their prodigious wickednefs, and be af- toniflied at the atheifm which lurks in their hearts : Let them be humbled under a fenfe of it and repent as in duji and ajhes. And let us all be fatisfted with that view which God gives us, in his word, of the immutability of his nature ; and with every fentiment connected wMi it. -\ He is in one mind, and who can turn him ? And what his foul defireth, even that he doth. \ For I am the Lord, I change not. § With whom there is no va- riableness, neither Jhadow of turning. IV. By this fubject, we are led to, conceive that chriftianity is not a catholic religion. If the chriftian religion be called catholic, be- caufe it is a religion, the precepts of which, all f Job xxiii. 13. t- Mai. iii. 6. G James i. 17. 1 1* lS1 mankind are under obligation, immediately and univerfally, to obey ; and the doctrines of which, all are under obligation, wherever they are re-» vealed, immediately to believe ; in this fenfe, it is readily admitted. It is a religion, proper for finful men, univerfally. But there are many, undoubtedly, extremely fond of calling chriftian- ity a catholic religion, who neither believe its doctrines, nor praclife its duties. They pretend great veneration for the catholic religion, as they call it ; but, at the fame time, abufe the character of thofe who mod zealoufly defend the doctrines, pathetically urge the duties, and diftinguifhingly explain and inculcate the belief and practice of real chriiiianity. Men of this defcription are, by them, called bigots, enthufiafrs, contracted, ungenerous, void of catholic fentiments ; who {train at a gnat, and fwallow a camel. Thofe who reproach the zealous chriftian in this man- ner, efteem arguments, in defence of naked truth, to be no better than babbling.-f If the fyftem of doctrines contained in the bible be divine, it certainly is a perfect fyftem ; and if fo, we are under obligation to believe the doc- trines, as they are revealed. \ If any man Jhall add unto thefe things, Godfhall add unto him all the plagues that are written in this book. And if a?iy man Jhall take away from the words of the book of this prophecy, God Jhall take away his part out of the book of life. " Thus faith the Lord," is au- thority fufficient; and demands our immediate belief of all that the Lord faith. Where then do we find room for catholicifm in our faith. Moft certainly, for the leafl deviation from revealed truth, we are criminal. The holy fcriptures contain, not only a fyftern of doctrines, which we are bound to believe, but i A&s ijvii. 18. % Rev- x*ii- l8> *9- alfo, a fyftein of duties, which we are bound tq practife. Are we at liberty, notwkhftanding, to do, or not to do, as we think fit ? Or, may we fubftitute, with impunity, our opinions, in the room of God's precepts ? Nothing of this kind is tolerated. We may not vary, alter, add to, or take from the divine precepts, one tittle. What- ever belongs to the worfhip or fervice of God, mud be done according to divine direction. In building the tabernacle, Mofes was allowed, in no particular, to follow his own tafte \ but, in ev- ery thing, he muft conform to the divine direc- tion. * For fee (faith he) that thou make all things according to the pattern fhewed thee in the mount. Naaman, the Syrian, fuppofed that the waters of Abana and Parphar, were better than the waters of Ifrael 5 and, doubtlefs, there was, in thofe waters, as much efficacy to cure the lep- rofy, as in the waters of Jordan. The divine precept made all the difference. Naaman muft: go and -waft in fordan^ feven times , or go home with his filthy leprofy about him. There was no room for Naaman to be catholic, and to confult his own opinion. Likewise, in the terms of falvation, the word of God is pointedly particular. We muft have juft fuch a faith, juft fuch a temper of heart, juft fuch a moral character, in nature and kind as God requires or be damned, j- Holinefs, without which no man Jh all fee the Lord. \ Except ye re- pent,yejhall all likewife periflo. j| He that believeth not Jhall be damned. § If any man love not the Lord Jefus Chri/1, let him be anathema^ let him be accurfed. Where then do we find, in divine revelation, that catholic fyftem of doctrines and duties, of which fome are fo fond ? The bible 1 rich. viii. 5. \ Heb. xii. 14. X Luke xiii. 5. |{ Mark xvi. 16. $ 1 Cor. xvi. 11. J59 admits of no alternative in religion. We muft believe and do as the word of God dictates, or fuf- fer a mercilefs, and remedilefs curfe. Let thofe, who are on the catholic plan of religion, take heed* left, in the end, their religion be found to be irreligion. V. From what has been faid on this fubject, we learn that it is highly important that the minifters of Chrift preach the doctrines of the gofpel, dii- tinguifhingly. The doctrines and duties of chriftianity, effen- tial to be embraced, in order to falvation, lieopen, plainly, to the view of the mind, in the holy fcrip- tures : fo that the difference of fentiment, among mankind, arifes, wholly from the wickednefs of their hearts. And, in order to bring into view this wickednefs of heart, it is nccerlary that the fword of the fpirit mould be unfheathed, and na- ked truth be prefented to the mind. Thofe doc- trines, which are calculated in the bed manner to inform the mind, muft be explained. When, therefore, the minifters of Chrift undertake to ex- hibit truth publicly, they ought to do it diftin- guifhingly. The priefts, under the law, were to put a difference between holy and unholy, and be- tween unclean and clean,* After thejewifh church had become exceed- ingly corrupt, God marply reproved the priefts for neglect of duty ; and the reproof implied that the degeneracy was owing, in a great meafure, to their negligence, f Her priefts have violated my law, and have profaned my holy things : they have put no difference between the holy and profane, nei- ther have theyfhewed the difference between the un- clean and the clean. In the fame prophecy, the priefts duty is again folemnly enjoined. + Theyfl:all * Lev. x. jo. f Ezek, xxii. a6. % Ezek. x!iv. a.j. i6o teach my people the difference between the holy dnd profane ', and caufe them to difcern between the un- clean and the clean. The minifters of Chrift are, certainly, under equal obligation to diftinguifh between truth and error, between the religion of the gofpel, and the religions of human invention. Many who officiate as public teachers, handle the truths of God?s holy word in fuch a manner, that they difcover more fear of the difpleafure of man, than of the wrath of the holy One of Ifrael. Senfible that fmners hate the true character of God, and the doctrines of grace ; fenfiblethat depraved human nature abhors the fight of itfelf ; they therefore few pillows for ail armholes. § Such were they of old, who /educed God's people, faying, peace and, there was no peace : and one builded up a wall, and lo, others daubed it with untempered mor- tar* || Oh what a curfe, for people to have, among them, fuch teachers as were, fometimes, among the Jews ! ^[ Her prophets have daubed them with untempered mortar, feeing vanity and divining lies unto theniy faying, Thus faith the Lord, when the Lord hath notfpoken. Such preachers (and many fuch there are) fferve not our Lord Jefus Chrifi, but their own belly, and, by good words and fair fpeeches, deceive the hearts of thefimple. Neither" diftinguifhing between true religion and falfe ; nor holding up, clearly, the depravity of the heart ; they flatter finners, with a half-felfmade right- eoufnefs, and thus, by good words and fair fpeeches, lull them to deep in the cradle of felfimnefs. The effential doctrines of grace being kept out of view, finners are, in their own imagination, trained up for heaven, by fuch preachers, with no better re- ligion than that of a Jew, Mahometan, or Pagan. It is a curfe, indeed, for people to have their itch* V F/.ek. xiii. j?.. \\ Ezek, xiii. 10. ^ Ezck. xxii a8. P Rom. xvi. i$. — » *f 161 ing ears gratified with fuch unmeaning, uninftruc* live, declamation. But, if we turn our attention to the preaching of the Prophets, of Jefus Chrift, and his Apoftles ; their difcourfes we find levelled at men's con- sciences. Men felt what they faid. They held up to view the fupremacy of God, the total moral depravity of man, and the doctrines of grace, de- cidedly in unequivocal terms. They crowded the doctrine of abfolute dependence, and made people fee that, if ever they were faved, it muft be by mere, fovereign grace. Ministers are certainly under obligation, at this day, to imitate the example of preaching* given by infpiration to God's faithful fervants -> and, efpecially, the example of Jefus Chrift, who fpake as never manfpake ; who preached righteouf- nefs in the great congregation. The command of God to Ezekiel, who was to be an example of the faithful watchman ; a command, on facred rec^ ord, equally applicable to all the minifters of Chrift, is thus, * Thou shalt speak my words onto them whether they will hear^ or whether they will forbear, Minifters muft preach God's words and not man's words ; and they muft preach truth, not in a loofe and vague method, keeping at a diftance from the heart and duty of man ; but they muft come home to men's bofoms and bufmefs. in a word, they muft hold up truth clearly and diftinguifhingly. All divine, revealed truths muft be taught in a manner beft calculated to give feelings to the hard hearts offinners, wound their guilty confciences, and make them tremble like Felix. VI. By our fubject, the doctrine of the certain perfeverance of true chriftians is eftablifhed. * Ezek.xiii. 30. x6z Sufficient evidence, it is prefumed, may be collected from the fcriptures of truth, if not di- rectly from our fuhject, to prove this doctrine. The language of the Apoftle is, f Whom he did predeftinate, them he alfo called, whom he called, them he alfo juftified, and whom he juftified, them he alfo glorified. Here we difcover a certain connec- tion between predeftination and glorification. All, who are predelfinated, are called, are jellifi- ed, are glorified. The queflion is not, whether it be neceffary to falvation, that chriflians perfevere unto the end ? This, who denies ? But, whether there be not, in the doctrines of grace, full proof, that all, who are regenerated, and once exercife holy affection, mall perfevere in holinefs, and finally obtain eternal life ? The affirmative of this queflion, it is judged, may be eflablifkedby the following confiderations. i. The purpofe of God refpecting the falvation of the elect is immutable. As God is immutable in his nature, fo all his purpofes are unalterable. Confequently that which refpects the falvation of his people is an unchangeable purpofe. \ For the gifts and celling of God are without repentance* This expreffes divine immutability, refpecting the very point in queflion. It is, in other words, by the Apoftle expreffed thus, § Nevertheless, the foundation of Godflandethfure, having thisfcal, the Lord knoweth them that are his. From the immutability of God*s nature is in- ferred the immutability of his purpofe. All, therefore, who are called with an holy calling, pur- fuant to his eternal purpofe, will, unfailingly, in- herit eternal life. 2. Whkn the Lord Jefus Chrift undertook the work of redemption, he had affurance of fuccefs. f Rom. viii.30. j Rom. xi. 29. § % Tim. ii. 19. <*^mmmmmm^mmmttmmmmmmmmm* m ■ '■'■ There was a firm promife. * A feed shall ferve him. If God's promife be true ; if he be a faith- ful God, there will always be chriftians in the world. But if thofe, who are now the feed of Chrift, may apoilatize, and become the feed of theferpent, fubje&s of the Devil's kingdom, it is pofiible that Chrift may at length, not have a feed. One chriftian may fall as well as another \ and if apoftacy be pofiible in one inftance, it is pofiible in every inftance. Upon this fuppofition, it is pofiible that a pofitive declaration of God may- prove falfe. This idea is too fhocking for a friend of God to entertain a fingle moment. The promifes made to Jefus Chrift, in the cov- enant of redemption, are expreifed in very ftrong language, f He shall fee his feed- — The pleafure of the Lord shall proffer in his hands — He shall fee of the travail of his foul — By his knowledge shall my righteous fervant juftify many. Thefe promifes are exprefled in the moft pofitive terms. But if thofe who belong to the kingdom of Chrift, to day, may fall into the Devil's kingdom, to-mor- row, thefe promifes were no evidence to Chrift, that he fhould fucceed in the work of redemption. If one may revolt from Chrift, it is evident that all may revolt, and the whole plan of faivation be fruftrated and come to nothing. This abfurdity is conne&ed with adenial of the doctrine of faints' perfeverance : on this plan, Jefus Chrift had no evidence, from the promifes, in the covenant of redemption, that he fhould bring one foul to glory. 3. From the promifes of God concerning the perpetuity of the church, we learn the doclrine of the infallible perfeverance of all true chriftians. Our Lord, fpeaking of his church, fays, J The % Pfal. xxii. 30. f Ifai. liii. ro. ix. % Mat. xvi. 18. 164 gates of helljhall not prevail againjt it. Th e church fhall not be deftroyed. But if all chriflians may apoftatize ; on what ground may we depend for the accomplifhment of this promife ? God prom-* » ifes the church by the prophet ifaiah, J No weapon that is formed again ft thee fhall prof per. But if Satan be liable to profper againft individuals, he may againft all believers ; and, in this way, the church may become extinct. According to this principle, we afk, to whom waa the promife of Chrifl applied. § Lo I am with you a/way, even unto the end of the worldl Not to any man, or number of men ; becaufe none can continue, by reafon of death : not to any order, or fociety of chriflians, becaufe there is no certainty that a chriftian fociety or individual will remain in all this world. But if we admit the promife s of God, refpecting the perpetuity of his church, as liable to no defeat, we ought, on the fame ground, to admit the doctrine of the certain per- feverance of all true chriflians. 4. Other promifes we find, in the word of God, which prove the perfeverance of all true chriltians. We may now attend to fome promifes which exprefs the perfonal fafety of every true chriftian. || All that the Father giveth me, shall come to me ; and him that cometh unto me, I will in no wife caji out — And this is the will of him that fent me, thai every one which feeth the Son, and belicveth on him, may have everlafling life ; and I will raife him up at the lad day. * I give unto them eternal life ; and they /hall never perijh, neither fhaU any pluck them out of my hand, j Verily, verily, I fay unto you, he that heareth my word, and believeth on him that fent me, bath everlafling life, and 'fhall not come \ tfai.liv. 17. § Mat.xxviii.20. |1 John vi. 37, 40- * John x. 20, 19. f John v. 24- i65 into condemnation ; but is paffed from death anio life* Can any thing be more certain from fcrip- ture, than that every chrifrian mall perfevere to eternal life ? What the Apoftle obferves,'j though it be not, ftrictly, a promife, is pertinent to the prefent purpofe. Believers have obtained an in- heritancein Chriit ; to which they were predefii- nated by the purpofe of God. They are fealed with that holy fpirH of promife* Sealed; the title to the inheritance is made fure. The fpirit of promife, by which they are fealed, is the earnefi of their inheritance. An earned: is part of pay- ment, in advance, defigned as fecurity for the payment of the full fum. Heaven is called the pur chafed ' poffejjion ; becaufe it is made abfolutely fure to all believers. Nothing mail feparate them from the love of God which is in Chrift Jefus their Lord.§ 5. The holinefs of life, the good fruit which God, in his promifes, connects with regenerating grace, is an evidence of perfeverance. God promifes to give his people a new heart, and re- prefents that the fruit of this fhall be, infallibly, good. |j A new heart will 1 give you, and a new fpirit will I put within you — And I will put my fpirit within y oil* and caufe you to walk in ?nyflatutes, and ye shall keep my judgments and do them. The promife of our Saviour is to the fame purpofe : * Whofoever drinketh of the water that If sal I give him, fhall never thirfl : but the water that I fhall give him, Jh all be in him a well of water fpringing up into everlafling life* The fruits of grace f jail continue : grace//^// be in exercife, fhall fpring up into everlafling life* In the fame fenfe, we are to underhand the words of the Apoftle. | Whofoever is born of God doth not com- t Eph \ 11, 13, 14. § Rom.viii.39. (J EzeH. xxxvi. 26. * John iv. 14. j* 1 John iii. 9. i66 nut fin : for his feed remaineth in him : and he can- • not fin, becaufe he is born of God. His feed remain- eth in him : that which the Holy Ghoft implanted abides, and flouriihes. He cannot apoftatize.—- The fame Apoftle had befcre,J given the reafon of all feeming apoitacies. They went out from usy but they were not of us : for if they had been of us, they w&uld, no doubt, have continued with us. If they had ever experienced the holy calling, and become of the number of the faithful, they wouldx v.q doubt, have continued : They would have per- fevered in holinefs, unto eternal life. 6. As a conclufion of the obfeivations, under this inference, we may notice a diftinction between that which gives aflurance of perfeverance, and the caufe of perfeverance. The affurance is from divine declarations ; but the operation of divine, fovereign power and grace alone is the caufe of perfeverance. The Apoftle, emphatically ex- prefles the caufe of the perfeverance of all the re- generate. § Who are kept, by the power of God, through faith, unto falvation. The power of God being employed as a caufe, we need not wonder at the ftrong confidence of the perfeverance of all faints, exprelTed by the Apoftle. || Being CONFIDENT OF THIS VERY THING, that he who hath begun a good work in you will perform it until the day of f ejus Chrift. VII. The doctrines of divine fupremacy, and of total heart depravity in man, appear to be effential to religion. All men, who appear to have religion, equally appear to exercife it, on this general plan. — Some men, we find, who, in converfation, are difpofed to queftion the truth of thefe doctrines, in their extent : but, when they addrefs them- tChap.ii.19. § iPet.i- j. ]im\. I 6. \6j felves to God in prayer, they make ufe of the ftrongeft expreffions, in giving to God the glory of his fovereignty, and of his univerfal agency, in the providential and fpiritual kingdom : acknowl- edging his right to do as he pleafeth in both. — They alfo exprefs, in ftrong terms, with great propriety of language, with apparent fenfibility and humblenefs of heart, the total wickednefs of their hearts and lives, and their abfolute depen- dence on the fovereign grace and mercy of God for falvation. Such perfons would do well to lay afide the prejudices of education, and the modes of converfmg on revealed doctrines, to which they are accuftomed, and conform, rather, to the fenti- ments and feelings of an honefi, upright,and hum- ble heart. 0 Lord God> mojh hlgb^ is an expreffion frequently made ufe of, both in public and private prayer. This expreffion involves in it all that has been urged, in this difcourfe, refpeering di- vine fovereignty. And whoever acknowledges himfelf dead in trefpajfes and Jinsy acknowledges all that has been indited on with regard to heart depravity and the neceffity of divine efficiency to renew the heart. Whoever acknowledges that he is a creature, acknowledges his abfolute de- pendence on God. How common it is for men to pray over thofe very fentirnents, which they oppofe in converfation ! And, indeed, the exercife of repentance towards God, and faith towards our Lord Jefus Chrift, and all external exercifes of chriftian piety, in walking in the command- ments and ordinances of the Lord, are fo many expreffions of the glory andfupremacy of God, of the univerfal, and total apoftacy of the human heart, and of the doctrine of abfolute dependence, on mere, fovereign, infinite, grace and mercy, through the atoning blood of Jefus Chrift, for falvation. - 1 68 Thus it appears that true religion ftands on no other ground but this, which the foregoing fiib- ject exhibits, VIII. The doctrine of election is exceedingly profitable and inftru&ive. Ther.e are thofe who fay that this doctrine, though true, ought not to be preached, becaufeit is one of thofe fecret things which belong to God, and are unprofitable to mankind. The aufwer is, what is revealed is not fecret : and nothing is more plainly revealed than the doctrine of elec- tion. To prove this afTertion, it is needlefs to quote any more texts of fcripture. Enough have already come into view to eftablifh the point. The doctrine being revealed, it is a doctrine which mujl be preached, and mujl be believed. The doctrine of election is very profitable and inftructive, becaufe, i. It unfolds the aftonifhing love of God to fmners. " # We love him becaufe he firjl loved us. The eternal purpofe, the electing love of God, is the foundation of tinners' falvation: it isthecaufe of their love to God. The fruit of election i* fpecial grace ; the fruit of this, love to God ; the fruit of this will be eternal falvation. Now con- fider, what was the character of the elect ? Their hearts were all enmity, their conduct, all rebellion. What was their Rate ? A ftate of condemnation by law, and expofednefs to a mercilefs and remed- ilefs curfe. How furprifmg the love of God to* wards hell-deferving finners ! 2. In this doctrine, the glory of God's mercy, and the riches of his grace appear illuilrious. There is no way, in which grace appears fo rich, and divine mercy fo glorious, as when viewed rhrough the doctrine of election, flowing from * i John iv. 19. i5o the purpofe and grace of God, in Chrift Jefus, before the world began. So that, the more firm and uniform the aflent of the mind is to this doctrine, the more fenfibly will the heart be affected with the triumphs of mercy, and the aftonifhing dif- plays of divine grace in the falvation of finners. 3. This doctrine gives all the glory and praife, for the falvation of Tinners, to God only. When a perfon believes the doctrine of elec- tion, he feels his dependence : but if he believe not this doctrine, he feels independent, and un- prepared to have an affecting fenfe of divine grace. When the finner, under lively views of his depra- ved and dependent (late, has experience of fpecial grace, in the renovation of his heart, he is then prepared to give all the glory to God. Under fuch impreffions of mind, when Turners experi- ence an holy calling, they can heartily repeat the fcripture declarations, f But God, who is rich in mercy, for his great love wherewith he loved us9 even when we were dead in fins, hath quickened us together with Chrift. (By grace are ye faved.) It is God who predeftinates* calls, judifies, glorifies. J As all is from God* to the finner* in a way of fovereign grace ; fo all mufl be to God, from the finner, in humble and thankful praife. § Giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the faints in light. 4. The doctrine of election is calculated to humble the pride of man : it is, therefore a prof- itable doctrine. Men hate God 5 therefore, hate to give up the throne and fceptre to him. Nothing but felfim- nefs, abominable pride and wickednefs of heart, Quarrels about the unchangeable purpofe, the u-~ fEph.ii. 4,5. $Rom. vftt. 29, 30. $Col.i. x*. 170 niverfal dominion and fupremacy of Jehovah. If men loved God with all the heart, nothing would more delight and ravifh all the foul, than to med- itate on the abfolute fovereignty, the unlimited dominion and government of him whofe kingdom ruleth over all* It was a view of the majedy and fupremacy of God, which was a mean of humbling Job. God rehearfed a lecture to him upon the fubject of his dominion : Job began to feel. ^[ Behold I am vile. But though he had feelings, yet he did not feel fufficiently. God, therefore, proceeded, and in a feries of interrogations, called up Job's mind to a clefe view of his greatnefsj, majedy , and fovereign dominion in the kingdom of providence.f Upon this view of God, Job was effectually humbled before the Mod High. J I have heard of thee by the hearing of the ear ; but now mine eye feeth thee, wherefore I abhor myfelf and repent in duft and ajhes> 5. The doctrine of God's unchangeable election and purpofe is calculated to afford comfort and fupport under trouble and affliction. No truth will compofe and comfort the mind* under heart-finking afflictions, like this ; The Lord reigneth. At fuch a time, if we realize that all things which take place, even the mod minute circumltances of them, are wholly under the management of an infinitely wife Being, we mav reft allured that all will iffue well : the moffc benevolent purpofes will be effected. With fuch views of the governing providence of God, but with no other, may we fit down under afflictions, calm and fatisfied. Oh what a happy confidera- tion, that the divine government is fo good, fo perfect, and fo abfolute, that we have reafon to Job xl. 4. f Job xl, 41. £ Jab xlii. 5, 6. 171 rejoice in it at all times ! * Although the fig-tree JJoall not bloffom, neither J hall j rait be in the vines, the la- bour of the olive jhall jail, and the fields /hall yield no meat, the flocks Jhall be cut off from the fold, and there /hall be no herd in the flails ; yet I will rejoice in the Lord, I will joy in the God of my falvation. 6. In the immutable election and purpofe of God, we fee the fafety of the church in this world. The church, amidft all the ftorms which beat up- on it, amidft numerous and powerful enemies, bent on its deftru&ion, is fafe and fecure. f The gates of hell jhall not prevail againfl it. The Lord of heaven and earth, by his eternal election and decree, hath given aflurance of the protection and falvation of his church. Therefore, \ Let Ifrael rejoice in him that made him, let the childen of Zion be joyful in their King. 7. This doctrine is calculated to exalt God : it is, therefore, profitable. No other plan but this, which is founded in di- vine fovereignty, is calculated to exalt God ; be- caufe no other plan gives him the throne and fcep- tre ; no other plan gives him all the glory. He is the Alpha and the Omega, in the kingdom of providence and grace. He is Lord of heaven and earth, and doth aspleafeth him in both : he doth as pleafeth him in the hearts of men. To fuppofe, as fome do, that, if man will dp his part, God will do his ; that real holinefs exiils in unregenerate finners ; or, that, in a view of forefeen holinefs, the fmner is regenerated, and confequent upon his regeneration, elected, on con- dition of his perfeverance, to falvation, is a plan which reprefents the eternal and unchangeable God absolutely dependent, in his operations, on the volitions of his creatures ; and totally igno- • Hab.iii. 17, 1%. f Mat. xvi.jS. £ Ffa!. cxlix. a. 172 rant of the future feries of events in his own dch minions. A fyftem this, Oh how unworthy the majefty of him, who is King of Kings and Lord of Lords ! How doth it fully and deprefs the char- acter of him, who is the Most High ! But regeneration and falvation are of divine operation. To God will be afcribed all the glory of the whole wTork of falvation, in every ftep of it, from firfb to lad ; to him, to him only, and to him forever and ever ; and thus will the church fing, § Not unto us, 0 Lord, ?ict unto us, but unto thy name give glory, for thy mercy, and for thy truth's fake, 3. The doctrine of election is very profitable, becaufe it has a tendency to j5romote morality. It is calculated to difpofe the minds of people to ferioufnefs and fobriety. Some there are, either fo grofsly ignorant or^ elfe have hearts fo fixed in enmity againfl God and revealed truth, that they boldly deny the doc- trine of election. To fuch, no reply will here be made. They are requefted, however, to read the Bible through, once, with an honeft and candid heart. Others admit this to be a revealed doctrine, and that it belongs to the chriftian fyftem of doc- trines ; but yet urge that it is not profitable for inftruclion in righteoufnefs. It is attended with dangerous confequences : it leads to carelerTnefs and immorality. Such objectors may attend tp the following replies. 1. How can this objection be reconciled with the infinite wifdom of the author of revelation ? Has an infinitely wife and good being made a rev- elation, folely for us, a part of which is not profit- able for our inftruction ? Has God revealed to § Pfa!.cxv. x, '73 ■ .n> — * man things, which, in themfelves, are of danger* ous tendency — which tend to corrupt his mind and morals ? Here, then, is a truth, a truth re- vealed by God, mod abundantly ; revealed to men in particular : and yet this truth has no in* ftruclion in it for mankind. Not only fo, but it is a truth attended with the moft dangerous con- fequences. Alas ! How abfurdly will men talk, to gratify their wicked hearts ? 1 hey would rath- er give up their Bibles ; yea, would rather give up their God, and charge him foolifhly, than part with their proud, felfifh, wicked, hearts. Let fuch an objection never be thought of more, except to repent of it. 2. If this doctrine may not be urged, becaufe the wicked make a bad ufe of it, it follows that no doc- trine in natural or revealed religion, may be urged > becaufe a bad ufe may be made of any doctrine ; and, probably, all the doctrines of truth have been improved, often, to the worft of purpofes. If no truth may be difcourfed upon, but fuch as it is impomble for the wicked heart to abufe, it follows that no one truth, in the whole compafs of divine revelation, may be a fubjectof difcourfe. On the fame ground, we may argue, that becaufe fome make a bad ufe of knowledge in general, therefore it is dangerous and wrong to dirTufe knowledge in general. A moft inconclufive mode of reafoning ! By reafoning in this manner, men fhew their weaknefs and inconfiftency, as much as if they mould reafon thus : People in fome inftances, have made a bad ufe of light : it is beft, therefore, that the fun fhould never fhine. People fometimes drown themfelves : it is beft, therefore, that there fhould be no water. Some people are gluttonous : it is, therefore, beft that there fhould be no food. Men would be afhamed to reafon thus, about thefe things ; and afhamed 174 they ought to be, when they argue againft fpreading, and vindicating the doclrines of grace, becaufe fome men improve them to bad purpofes. 3. The moft virtuous, humble and inoffenfive characters among mankind have been thofe who believed the doclrines of divine fupremacy. The prophets, who were called holy men of God^ be- lieved and taught thefe doctrines. Jefus Chrift, who was hoIy9 harmlefs, undefiled, feparate from finners^ believed and taught them. The fame was the belief and inftruction of the Apoftles. — Were they men of libertine principles, and im- moral lives ? The contrary is evident : the doc- trine of election had no fuch effect on them. — With refpect to Paul, in particular, the reader may judge, at what time his character appeared moft odious ; whether before, or after his belief of thefe doclrines : when he was haling men and women ^ and committing them to prifon, or when he believed and taught, that God hath mercy on whom he will have mercy , and companion on whom he will have compajjton. This Apoftlc plainly teftified, not only by his own conduct, but in writing, that the doctrines of grace do not favour libertinifm, or, in the lead degree, promote immorality, but the reverfe, * For the grace ef God that bringeth falvation hath appeared unto all ??ien, teaching us that, denying ungodlinefs and worldly hifts, we Iboidd live foberly, righteou/ly, and godly , in this prefent world. This is the genuine influence of the doclrines of grace, as well as the effect of the exercifes of the grace of God, in the converfion of finners. IX. In the view of human depravity, as ftated in this difcourfe, we learn that it is confident for God to require of unregenerate finners the imme- diate practice of duty. • Tit. ii. 11, 12- l75 As long as finners are under the power of the carnal mind, they are wholly inimical to God : but their fupreme hatred to God doth not releafe them from obligation to love him fupremcly. — If it did, the very idea of moral obligation would be annihilated. Thole who are public inftruc- tors in religion, muft defcribe the human charac- ter, according to fcripture reprefentation : and having done this, they mud urge and direct fin^- ners, even in a view and confederation of the wickednefs of their hearts to immediate repen- tance, and immediate compliance with the divine precepts. Sinners mud be treated as moral agents. Bur fome, perhaps, will reply, that this is in- confiftent. To tell unregenerate finners that they are fpiritually dead, and yet call upon them to re- pent and believe, and immediately become fpirit- ually alive ; to tell them that they hate God per- feclly,and yet that they ought, immediately to love God with all the heart ; to tell them that they can- not come to (Thrift, except the Father draw them > and yet that they mult come, immediately, rnuft: come or be damned, is faid to be very inconfift- ent. To which we reply, i. When the miniiiers of Chrift treat finners in this manner, they exactly imitate the exampLe of Jefus Chrift. Jesus Christ, when preaching to fanners, faid , * No man can come to me, except the Father which hath J ent me draw him. We cannot believe, un- lefs we are the fubjects of fpecial grace. Yc* the fame divine teacher urges the obligation to be- lieve ; and calls upon finners to come to him im- mediately. | In the lafi day, that great day of the feaft> Jefus flood and cried, faying, if any man thirfi, % John Yi. 44, f Jchnvii. 37. 176 let him come unto me and drink. The impenitent fmner is called upon by God to repent. \ Repent, and turn yeurf elves from all your tranfgrejfions ; fo iniquity Jh all not be your ruin. Cajl away from you all your tranfgrejfions , whereby ye have trangrcffed, and make you a new heart and a new fpirit ; for why will ye die ? § Let the wicked forfake his way, and the unrighteous man his thoughts ; and let him return unto the Lord, arid he will have mercy upon him, and unto our God%for he will abundantly par- don. God now commandeth all men, every where, to repent ; and his fir ft commandment, addrefied to all men, confequently to Tinners, is ; Thou fhali love the Lord thy God, with all thine heart. Passages of fcripture to this purpofe, in which God requires of Tinners immediate penitence and holinefs are almoft numberlefs* Thofe faithful minifters, therefore, who direct and urge Tinners to repent and believe, to love and obey God, im- mediately, are imitators of that mode of inftruct- ion which is found in the word of God. They give the fame directions which God gives, and to perfons of the fame character. Say not, there- fore, that it is inconfiftent, to urge unregenerate Tinners to the practice of virtue immediately. 2. Rightly to underltand how to treat thofe who are under the power of fpiritual death, it is neceflary to underltand in what that death con- Tiits. Spiritual death conTilts in fomething, for which, we are either blameworthy or not blame- worthy. If we be not blameworthy for being in a ltate of fpiritual death, we are not blameworthy for any of the fruits and effects of fuch a flare. The innumerable Tins, which are acted out againft God and man, are nothing more than different operations and fruits of that fame temper of heart, X Ezck. xviii. 30, 31. § Ifai. lv. 7. i77 in which human depravity, or fpiritual death con- fiftj. So that, if we be not blameworthy for that, in which fpiritual death confifts, it follows, that none of thofe actions which men call crimes de- ferve this odious epithet — men cannot do an act which is fmful— no one can be juftly blamed, let him do what he may. But God, in his word, reprefents the charac- ter of unregenerate finners to be exceedingly vile and criminal, becaufeit is altogether fmful. This is an evidence that human depravity, or fpiritual death confifxs in fomethmg, for which man is wholly blameworthy. All virtue, or holinefs, is fummed up in love to God ; all vice, or fin, in felfiiTmcfs, or hatred to God. Love and hatred are acts of the will. An act, or exercife of oppofition to God is as truly an act of choice, or inclination of the will ; as an act or exercife of fuprerne love to God is an act of choice, or inclination of the will. Every exercife of love to God is a voluntary act of the creature who loves ; and every exercife of hatred to God is a voluntary act of the creature who hates : and by thefe voluntary exercifes, moral beings form their moral character. Wherever fuprerne regard to God exifts, there exifts a holy character ; and wherever fuprerne regard to felf exifts, there exifts a fmful character. In what- ever perfon gracious affections exiit, they are the perfon's own affections ; and, in whatever perfon felfifh affections exift, they are the perfon' s own affections. By this, it appears that the character of every perfon is according to the temper of his heart ; and his conduct is good or bad, praife- worthy or blameworthy, as the temper of his heart is. * A good man^ out of the good treafure of * Luke vi.45. z i;8 his heart, bringeth forth thai which is good ; and an evil man, out of the evil treafure of his heart, bringeth forth that which is evil : for of the abun- dance of the heart, his mouth fpeaketb. If, therefore, mankind form a chara&er by mental exercife, if the voluntary choice or exer- cife of heart which takes place be the perfon's own choice or exercife, hence will appear the proprie- ty of God's commanding finners, in his word, and by his minifters, immediately to repent, to believe, to be obedient and holy. The reafon is becaufe fpiritual death confifts in voluntary exer- cife or choice — in prefent oppofition of heart to God. Nor is there any thing, but only prefent, heart oppofition, which lies in the way of the fin- ner's exercifing repentance towards God, and faith towards our Lord Jefus Chri/l. * And ye will not come unto me that ye might have life* This being the only obflacle, if finners mould be finally damned, their fpiritual death, their oppo- fition of heart to God, will be the caufe of their damnation. It is this onlv which will merit it. The Tinner is, therefore, under obligation to ceafe from his enmity, and to love God with all his heart. He is under obligation to do this imme- diately, on pain of damnation. Consequently, when the preachers of the golpel invite, direct, urge, and, in the name of the Lord, command, finners, who are fpiritually dead, immediately, to be reconciled to God, im- mediately, to repent and believe, immediately, to become holv in heart and life ; thev are not only iuitified by the divine example ; by the ex- ample ofChrift and the Apoftles ; but they evi- dently acl confidently, f 0 ye dry bones, hearth? word of the Lord, * John v. 4g. f Elick. xxxvii. 4. x79 X. Christians are taught from a view of this fubjeft, the propriety of being humble. As the following obfervations refpect immedi- ately, thofe who have tafted andfeen that the Lord is gracious ) it is hoped that no objection will lie againft them, in the minds of unregeneratefmners. Chriflians, from a view of the doctrines of grace, from a fenfe of what they have been, and have experienced, live in the exercife of contrition and brokennefs of heart. They feel the fuitablenefs of fuch a temper. * For who maketh thee to differ (diflinguifheth thee) /ram another ? or what haft thou that thou didft not receive ? Now if thou didft receive it, why doft thou glory as if thou had ft not received it ? Here the Apoftle urges the propriety of humblenefs of mind, in chriftians, from the confideration of the mere grace of God, by which they have been made to differ from others. God maketh you (chriftians) to differ : therefore, glory not, but be humble. You were, once, in a flate of abfolute dependence on God, for regen- erating grace. [I It is not of him that willeth nor of him that runneth ; but of God that Jheweth mercy. You have been the fubje&s of the fpecial grace of God, by which you are raifed from fpiritual death to fpiritual life. Review this manifeftation of fovereign grace, and be humble. You are, even now, absolutely dependent on God, for preferva- tion in a flate of grace, f For it is God who worketh in you, both to will and to do, of his good pleafure. You are as dependent on efHcacious grace to preferve you in a (late of holinefs, as you were to form you to a flate of holinefs. Your perfeverance is a fruit of divine operation. { 0 Lord, I know thai the way of man is not in himfelf it is not in man that walketh io direcl his Heps. * i Cor. iv. 7. j] Rom.ix. x6. + Phil. ii. rj. t- J^r« x. 23. i8o f Not thai we are fitfficient of ourf elves — but our Jufficiency is of God* Confider your weaknefs, and the preferving power of God, and be humble. Consider further, that you are yet finning, conftantly finning againfl God. \ There is no man that finneth not. § There is not a juft man upon earth that doth good and finneth not. And you fin againft peculiar light and love : your criminality is, therefore, exceedingly aggravated. In view of your prefent aftonifhing wickednefs, how fuirable that you be humble and contrite ! Bleffed are the poor infpirit,for theirs is the king- dom of heaven. And when you come into full poileflion of the inheritance of the faints in light, and receive your crown of righteoufnefs, among the redeemed in glory, you will feel, that all the honour, to which you are advanced, all the glory and happinefs, in which you participate, is a gift of God through Jefus Chrift. / give unto them eternal life. There, in token of deep humility and reverence, you will caft your crowns before the throne : | and, in concert with the ten thoufand times ten thoufand ', and thoufands of thoufandsy you will fay, with a loud voice, Worthy is the Lamb thai wasflain to receive power, and riches, and wifdom, andfilrength, and honour, and glory, and bleffing. You will always feel humble, in a view of your own unworthinefs, and of the power and triumph of divine, fovereign, rich mercy, difplayed towards you, not according to your works, but according to God's own purpofe and grace which was given you, in Chrifil Jefus, before the world began. XL We have abundant reafon to rejoice, that all creatures, and all events, are wholly at the dif- pofal, and under the government of God. f a Cor. iii.5. X1 Kings viii.46. $ Eccl.vii. 30. H Rev.iv. 10. i8i When we look round this world, and behold the wickednefs which reigns in it ; when we be- hold the triumphs of grace, in the kingdom of grace ; when we confider the vaft number of creatures, all under the divine government, all fubfervient to the glory of God and the general good ; when we contemplate the almofl infinite number and variety of events in the univerfe, conftantly taking place, by all which the infinitely holy, wife, and powerful Jehovah is effecting his own purpofes, and accomplifhing his molt per- fect plan of government ; we difcover the mofl ample ground of joy. It is matter of univerfal joy, that the Lord God omnipotent reigneth. * The Lord reigneth, let the earth rejoice, let the multitude ofi/Jes be glad thereof. A being of infinite power, infinite wifdom, infinite goodnefs, and infinite pa- tience, is at the head of the fyftem, and governs all things, without control. That the plan he hath laid is infinitely wife and benevolent, and the execution of it, in all its parts, infallible, we may have affurance. He, who fitteth on the throne of the univerfe, hath ail creatures and all events at his difpofal ; and he can, and doth, make ufe of angels, men, and devils, fin and holinefs, mercies and judgments, to effect his benevolent purpofes, to fecure and promote the goud of the great whole. So that whatever may be our final flate of exiftence, hap- py or miferable ; wherever it may be, in heaven, or in hell ; whoever mould be faved, or whoever ihould be damned, yet the angels, men and dev- ils ; all holy, and all unholy beings, in the realms of glory, in this world, or in the doleful fliades of hell; all, all the fyftem of intelligences will have reafon, and will be under infinite obligation, in * Pfalm xcvii. r. 1 8 time, and in eternity, to rejoice in the reign of Jshovah. They will have reafon, and be under obligation to rejoice in the language of the heav- enly choir, j- Thou art worthy, 0 Lord, to receive glory, and honour, and power ; for thou hajl crea- ted all things, and for thy p leaf ure they are and wers created. Amen. Hallelujah. f Rev. iv. ii. The Doclrine of Divine Sovereignty , a Motive t§ Morality ; Illuftrated in a SERMON, by JACOB C ATLIN, A. M. Paftor of the firft Church of Chrift in New-Marlborough, State of Majfachufetts. psalm xxxiii. 8, 9, 10, n. Let all the earth fear the Lord ; let all the inhab- itants of the world ft and in awe of him. For he fpake and it was dene, he commanded and it flood fafi. The Lord bringeth the courfel of the hea- then to nought ; he maketh the devices of the peo- ple of none effecl. The counfel of the Lord ft and- eth forever ; the thoughts of his heart to all gen* erations. THESE words exprefs a folemn exhortation to moralitVj and a motive to enforce the exhortation. The text is addrefled to mankind of every character and defcription : to the aged and youth, learned and unlearned, virtuous and vicious — to all the earth, and all the inhabitants of the world. It is, alfo, worthy of obfervation, that the ex- hortation has refpect to moral virtue in general. The fear of the Lord is a phrafe in the facred fcrip- tures, defigned, emphatically, to exprsfs a dutiful 1 84 temper. Job xxviii. 28. The fear of the Lord9 that is wifdom. By wifdom, we are to underftand moral virtue. Pfal. cxlvii. 11. The Lord taketh pleafure in them that fear him. But he taketh pleafure in thofe, only, who love him and keep his commandments. Prov. xvi. 16. By the fear of the Lord, men depart from evil. The fummary of that vile character, predicated of both Jews and Gentiles, by the Apoftle, is, Rom. iii. 18. There is no fear of God before their eyes. From this view of the fcriptures, it appears, that the fear of the Lord implies moral virtue in general. To Jiand in awe of God implies the fame. Hence the exhortation of the Pfalmift, Jiand in awe, and fin not. The argument, or motive, to enforce the ex- hortation in the text, is the abfolute fovereignty of God. For hefpake and it was done — the coun- J "el of the LoRDfiandeth forever. The words of the text clearly fuggefl the fol- lowing doctrinal proposition. A confederation of the abfolute fovereignty of God is a proper motive to moral virtue. This is a truth, which, at the prefent day, de- mands peculiar attention — a truth, by many, vio- lently oppofed ; and the popular objection againfl the vindication or belief of the do&rine of divine fovereignty is, that it faps the foundation of mo- rality, and tends to promote licentioufnefs. In order, therefore, to difcufs, with clezrnefs, the fubject before us, I propofe to attend to the ideas of divine fovereignty which are exprefjed in the text — then to thole which are implied in the text — then to illuftrate and prove the doctrinal proportion, as above dated. The ideas of divine fovereignty, which are ex- preJJ'ed in the text, are very intelligible. Hefpake and it was done, he commanded, and it flood fafl. lis Speaking and commanding, here, imply nothing more than an exercife of will or choice : and nothing, more efficacious than this, is neceffary in God, to produce any effect, which is, in the nature of things, poffible. It was thus that the Lord produced the light, the firmament, and all things in the material creation. As we proceed in the text, we find the effica- cious and commanding effort of the divine will to have a large extent. The Lord bringeth the court- fel of the heathen to nought, he maketh the devices of the people of none effect. The counfel of the Lord fiandeth forever, the thoughts of his heart to all gen- erations. This part of our text clearly expreffes the liability of God's counfel, and the unfailing efficacy of the thoughts, or purpofes, of his heart. By the counfel of the Lord, and the thoughts of his heart, are evidently meant his defigns, purpo- fes, or decrees. Thefe (land forever ; and, in- variably fruftrate, bring to nought, and confound all the oppofmg defigns and purpofes of his ene- mies. It is, therefore, clearly expreffed in the text, that, as far as God's counfel, purpofes, or decrees extend, fo far, they are efficacious, and liable to no embarraffment. We now proceed to enquire what ideas of di- vine fovereignty are implied in the text ? And, in anfwer to this, we may obferve, that it would be impoffible for us to conceive how God could be a fevereign, in the fenfe expreffed in the text, un- lefs we fuppofe that his counfel and decrees ex- tend to all events. If there be any event in the univerfe, concerning which, God has no counfel or decree ; fuch event may interfere with his plan, and fruftrate fome of his defigns. If his enemies order and produce fome events, in oppofition to his counfel and decrees, it is, of courfe, a clear A a i86 cafe that his eounfel cannot ftand forever. t( there be any events, which are not comprehended in the plan of divine providence, fuch events will mod certainly interfere with it : and if there be an interference of events with the plan of divine providence, it will, doubtlefs, be defeated and fub- verted. But, according to our text, The eounfel of the Lord Jiandeth forever, Confequently, the eounfel of the Lord, the fovereign will, or decree of God orders and eftablifhes the whole fyftem of events in the univerfe. So much is implied in our text, refpecling the fovereignty of the infi- nitely great and glorious Jehovah. If we pre- scribe any limits to the divine government, or conceive of any events, to which his providence doth not extend, we muft give up the declarations in our text. For it muft, at leaft, be a matter of great uncertainty, on fuch a hypothefis, whether the eounfel of the Lord will (land forever, and the thoughts of his heart to all generations. Thus it appears, that the words of our text; fairly imply the exercife of the divine eounfel and will, refpecling the exiftence of all events. The words, undoubtedly, imply the fame ideas of di- vine fovereignty, which, in other paflages of fcrip- ture, are exprelfed more decifively. One paflage which I have in view is the following : Eph. i. i r. In ivhom we have obtained an inheritance ', being pre* dejlinated, according to the purpofe of him, who worketh all things after the eounfel of his own will* In this paffage, it is plain, that chriftians obtain an inheritance in Chrift, in confequence of a pre- deftination of God 5 and it is added that the fame God worketh all things after the eounfel of his own will. The Apoftles were careful to keep up this idea, when they mentioned falvation by fove- reign grace. 2 Cor. v. 17, 18. Therefore if any man be in Chrifiy he is a new creature j old things 187 are paffed away ; behold, all things are become new* And all things are of God. Jefus Chrift when he was teaching his difciples the fear of the Lord, as the Pfalmift taught all mankind in our text, urged it by the fame motive. He obferved to them, that God ordered the minuted events- Luke xii. 6, 7. Are not Jive [p arrows fold for two farthings, and not one of them is forgotten before God ? But even the very hairs of your head are all numbered. In the old Teftament and new, we are abun- dantly taught, that God, in the exercife of infinite wifdom and benevolence, hath purpofed and de- termined the exiftence of all events ; not even excepting thofe, which are attended with the high- eft degrees of wickednefs. Jofeph teflified, not- withstanding the wicked conduct of his brethren, that it was God who fent him into Egypt. Gen, xlv. 7, 8. God fent me before you, to preferve you a poflerity in the earth, and to fave your lives, by a great deliverance. So now, it was not you that fent me hither, but God. It was God, who fent the AfTyrian to deftroy Jerufalem ; though the Aflyr- ian was very criminal in his conduct. Ifai. x. 6, 7. / will fend him againfl an hypocritical nation — Howbeit, he meaneth not fo in his heart. It was, by the determinate counfel and foreknowledge of God, that Jefus Chrift was delivered, and taken, by wicked hands, crucified, andflain. Act ii. 23. In our text, is implied an idea of divine fove.- reignty as extenfive as wre find exprefled, in any paflage of divine revelation. Eut, to manifeft the truth and reafonablenefs of the idea, we may at- tend to an argument from the divine perfections; and attempt an anfwer to the principal objection. It is, by all parties, granted, that the eternal Jehovah is infinitely wife. His intellectual wif- dom or knowledge is boundlefs. He compre- i88 > hends, in one view, all events in eternity. Heb. iv. 13. All things are naked and open unto the eyes of him, with whom we have to do. He compre- hends all pcj/ible exiftence, and cannot be in doubt, which, among all poflible fyftemscf events, is beft; mofl for his glory, and mofl conducive to the gen- eral good. It is, alfo, granted, that God is infi- nite in power* His power is fuch, that, by the mere effort of his will, he can give exiftence to any fyftem of events, which is, in the nature of things, poflible. Thefe things being granted, nothing more can benccefTary, in the divine char- acter, but only goodnefs, to fix, and render infal- lible, the whole fyftem of events in the univerfe. But, it is granted that God is infinitely good. Confequently he orders, in the befl manner, on the whole, all events in the univerfe. Infinite goodnefs is exercifed, in the beft poflible defires : infinite wifdom perceives what is, all things con- fidered, mofl defirable : and infinite power ac- complifhes whatever is preferred, and perceived to be, on the whole, moll defirabie. Hence ap- pears the truth and reafonablenefs, alfo the great defirablenefs of that idea of divine fovereignty, which is implied in our text, and exprefTed in va- rious parts of the holy fcriptures : efpecialh , as it appears to be the exercife of felf-moved, eter- nal, immutable, infinite goodnefs, aided by infi- nite wifdom, and executed by infinite power. To object, underftandingly, to this, feems to imply an objection to every thing morally good, and an attachment to every thing morally evil. We arc neceffitated, however, to meet an objection. On this plan, it is urged, " God has no rea- fon to blame, or condemn his creatures for their moral conduct; becaufe they do nothing but what he has determined3 in his eternal counfel ; 189 and fo much they muft, of neceflity, do ; for the counfel of the Lord /landeth forever " This is, doubtlefs, the principal objection : for it is the only one noticed by the Apoftle, in his treatment of the doctrine of divine fovereignty. Rom. ix. 19. Thou wilt fay then unto me, Why doth he yet find fault ? for who hath refilled his will? It appears, from the Apoftle's anfwer, in the next words, that he did not give up the doc- trine alferted ; but confidered the objector as op- pofing the real character of God. Nay but, O man, who art thou that repliefl againjl God ? The reply being againft God, implies that God is a fovereign, and that the objection is not merely againft a miftaken idea of the fubjecl. The A- poftle fubjoins a number of interrogations, ex- prefling the abfurdity and wickednefs of this reply againft God. Shall the thing formed fay to him that for ?ned it, Why haft thou made me thus ? Hath not the potter power over the clay of the fame lump, to make one veffel unto honor, and another unto dijhon- or ? In other words ; hath not the potter a right to do thus ? And, from the interrogations, we learn that our criminality confifts not in our being made finners, if the fact mould be admitted : nor does it confifl in any thing elfe, in which we are paflive, and wholly void of agency. It con- fifts, wholly, in our voluntary finful exercifes, after we are in exiftence. If the objection have any force, it muft depend on affirming and prov- ing, that God cannot create a voluntary agent, poffeffed of moral qualities, which mail be worthy of praife or blame ; or for which the agent may be a fit fubject of reward or puniflunent. The queftion, by which Paul oppofes the objection, is, Hath not the potter power? Hath not God as full power, and as good a right, to produce a variety of moral agents ; as the potter, to produce 190 a variety of earthen veiTels. To infift on this ob- jection, in the face of the infpired Apoftle, is bold and arrogant — To give il up, is mortifying to the proud heart ; becaufe it implies, that God is incomprehenfible, and we abfolutely dependent. But what do we fufTer, by admitting thefe things ? Is not the Deity, on any other plan, equally in- comprehenfible ? On the contrary, are we not gainers ? and have we not, on this plan, a foun- dation for comfort and happinefs ? On this plan, we have affurance that the all-wife and holy one reigns, without control. Consequently, that all events are ordered, in the wifefl and bed man- ner. The perfect Sovereignty of God, we have found to be infeparably connected with hit per- fect goodnefs. Consequently, we fee that his agency, refpecting the finful conduct of creatures, is of a nature totally contrary to the agency of finners. His agency is holy, benevolent ; their agency unholy, malevolent. This important dif- tinction is marked, in the words of Jofeph to his brethren. Gen. 1. 20. As for you, ye thought evil agrinjl me ; but God meant it unte^good. By our Subject, therefore, which exhibits the abfolute Sove- reignty of God, as the refult and operation of in- finite wifdom, power, and goodnefs, we gain light and confolation refpetting God's having veflels of wrath, as well as veflels of mercy : The end is good: it is the refult of a plan, laid by infinite wifdom and benevolence. We, therefore, eafily fee that objections againft divine Sovereignty are, as the Apoftle urges, replies againft God ; and efpe- cially againft his infinice goodnefs. They exprefs oppofition to the exiftence and operation of infi- nite benevolence. As to the interference of divine Sovereignty with human liberty, the Apoftle is filent ; real- izing, as all candid minds mud realize, that this 191 obje&ion is in oppofition to common fenfe, and univerfal experience. All that can be urged, with candour, on this ground, is, that the ways of the Lord, the modes of his operation, are incom- prehenfible. After all, it is urged, with great folicitude, that divine fovereignty is a very dangerous and mifchievous doctrine. " It breaks down the bar- *c riers of virtue and morality ; deftroys all the " motives to ferious exertion in religion : it " opens the floodgates of licentioufnefs." With a view to this popular objection, we are now led to an examination of the evidence of the doctrinal propofuion, from the text, which is as follows. A confide rat ion of the a bf el ute fovereignty of God is a proper motive to moral virtue. 1. "With regard to the doctrine before us, let us bear in mind how plainly it is fuggefted by our text. In that, we find the fovereignty of God to be the only motive ufed, to perfuade all the earth, and all the inhabitants of the world to fear the Lord, and to fland in avje of him. And we have found evidence that the fear and awe of the Lord, which are required, imply moral virtue in general. Our text is not the only paifage in fup- port of the doctrine. The bible, in general, holds up the idea of divine fovereignty, as a mo- tive to godly fear. A few, out of many paifages, are the following. Eccle. iii. 14. / know that whatfoever God doth, it /hall be forever : nothing can be put to it ; nor any thing taken from it : and God doth it, that men jhould fear before him. Job xxiii. 13, 14, 15, 16. But he is in one mind, and who can turn him ? And what his foul defireth, even that he doth. For he performeth the thing that is appointed for me ; and many fuch things are with him. Therefore I am troubled at his prefence ; when I conftder, I am afraid of him. For God ma- *9 keth my heart /eft; and the Almighty iroubleth me. It is worthy of fpecial notice that Job's view of the abfolute fovereignty of God was a mean of fofteninghis heart, and of exciting in him godly fear. Had he difbelieved the doctrine of divine fovereignty, and viewed his afflictions as the ef- fects of chance, or of fome uncontroled, finite a- gency ; he might have been full of terror and defpair ; but fuch a view of things would have had no tendency to produce that reverence and fear of God, which is properly denominated/^///*^/} of heart. ISutfcftnefs of heart is peculiarly expreflive of moral virtue. Ezek. xxxvi. 26. This, being the natural effect of a confideration of the abfo- lute fovereignty of God, gives fupport to our doctrine. The pfalms of David, could we be indulged in a lengthy detail, would afford abundant teftimony of its truth. Only for a fpecimen, attend to Pfalm xcvi. 9, 1 o. 0 worjhip the Lord in the beau- ty of holinefs : fear before him, all the earth. Say among the heathen that the Lord reigneth : the world alfo Jhall be eJlabUJJoed, that it Jhall not be moved. The purport of the paflage is plainly this ; beware of fuppreiling this important and falutary truth, that the Lord reigneth : but fay and teflify it a- mong the heathen, among ail forts of people, to ex- cite in them, a proper reverence and fear of God. Maintain it, as an interefting truth, againfl allop- pofition, that the Lord is fo abfolute that the world, even the whole univerfe, {hall be eflablifh- ed — a certain fyftem of events, chofen by the in- finitely wife and holy one, fhall be accomplished; and mail terminate in the richefl difplays of the divine perfections ; as well as in the highefl feli- city of the righteous, and mifery of the wicked. In the view, and by the ftrength of this motive, exhort all men to worfhip the Lord in the beauty 193 of holinefs ; and all the earth io fear before him. If, to worfhip the Lord in the beauty of holinefs, and to fear before him, can be admitted in the lift of moral virtues, then it is clear, from the laft mentioned paffage, that a conftderation of the abfo- lute fovereignty of God is & proper motive to moral virtue. The laft chapter of Habakkuk affords a moft folemn, and fublime witnefs of the truth of our doctrine; but palling over, at prefent, all that is further faid in the Old Teftament> we may con- clude the quotation of parallels to our text, with one paffage from the epiflle to the Philipians, ii. 12, 13. Work out your cwn falvation with fear and trembling. This is a moral precept. The mo- tive follows. For, it is God which worketh in you, both to will and to do, of his good pleafure. Here, as plainly as in our text, that fear of God, which is the eflence of virtue, and is effential to falva- tion, is urged, by a confederation of the abfolute fovereignty of God. Thus it appears to be a very clear and common fentiment, in the Bible, that the doctrine of divine fovereignty has a tendency to excite that fear of God which is the fum and fubftance of true moral virtue* In connection with fcripture teftimony, we may appeal to that of common fenfe and obferva- tion, to fupport the point under confederation. Common fenfe declares, that pride and haughti- nefs are directly oppofed, by the doctrine of di- vine fovereignty. Confequently, the tendency of it is to produce meeknefs, humility, and godly fear. The teftimony of univerfal obfervation is, that men of the proudeft feelings are moft liable to break but in oppofition to this doctrine. They claim it as their prerogative to comprehend the divine government : or, at leaft, to difbelieve and Bb 194 oppofe every doctiine which is incomprehenfible, by their own understandings. Hold up, to fuch people, demonftraticn of the abfolute fovereignty of God, and of its confiitency with their own moral agency, liberty, and accountablenefs ; and the tendency is, to confound their pride, and to make them fear and tremble before the eternal Majefty. It is, in fact, by a difplay of God's fove- reignty, and the glory of his majefty, that The lof- ty looks of man Jkall be humbled, and thehaughtinefs of men J hall be bowed down, and the Lord alone jh all be exalted. Ifai. ii. 10, n. Thus we find, by an appeal to common fenfe and obfervation, that the doctrine of divine fove- reignty is a proper motive to humility and godly fear ; and this amounts to a proof of our doc- trine. But, in order to make the proof more clear ; and, at the fame time, to illuftrate the impor- tance of realizing the fovereignty of God, allow me to add, 2. The doctrine of divine fovereignty is a proper motive to moral virtue ; becaufe, the moR important moral virtues depend on a belief of it : they are grounded on it ; and cannot be exercif- ed in a denial of it. This is true as hath appear- ed refpecting humility. Faith is, alfo, one of thefe virtues. It will be granted, I fuppoie, by thofe who profefs to be- lieve in divine revelation, that we ought to have a lively faith and confidence in all the promifes and teftimonies of God. Faith appears to be confid- ered, in the fcriptures, as the fummary of moral duty. John vi. 29. This is the work of God, that ye believe on him whom he hath Jent. Jam. ii. 23. Abraham believed God, and it was imputed unto himfr righteoufnefs, and he was called the friend of God. iieb. xi. 1,2. New faith is the fubflancs 195 ■tf things hoped for, and the evidence of things not pen. Fer, by it, the elders obtained a good report. Finally. He that believeth /hail be faved, and he that believeth not [h all be damned. Mark xvi. 16. It is generally granted, that f^ithhas refpect to the promifes and threatenings of God ; as well as to the character of Chrift, and the doctrine of his atonement But faith, as it refpects the promifes and threatenings, of God, would be groundlefs, were it not for the abfolute fovereignty of God. If this be denied it could neither be rationally be- lieved that the glorious things, which are fpoken of the church of God, will have a complete ac- complifhment ; nor, that the enemies of pure religion will ever be finally fuppreffed, duly punifhed, and made fubfervient to the glory of God, and the general good. The drift of human exertions is oppofed to the promifes and threat- enings of God; and the oppofition appears, of- ten, to be very fuccefsful. The vaft increafe of fin and evil, and the fuccefs of the empire of vvickednefs, in all pad ages, cut off all profpect of that jail and happy remit of things, which is the fubjeclof the promifes and threatenings of God, unlefs we have recourfe to his abfolute fovereign- ty, in the difpofal of all things. It cannot be ra- tionally believed, and depended on, that God will, accomplifh what he hath promifed,if we deny that he hath any fixed plan or decree, refpetting the courfe, and fyflem of events. We may in- deed, if we pleafe,^ the fovereignty of God dij play- ed, in the accomplifhment of many divine pro- mifes. Many of God's promifes are accomplifhed, by the wickednefs of men ; as well as by other means. This is not the natural tendency of wickednefs. Of courfe, the good effects mufi: depend on the fovereignty of God. Thefe dis- plays of divine fovereignty are ^cn in the hiftorv of Jofeph, and in all parts of Bible hillory j efpe- cially in the account of the fufferings and death of our Lord Jefus Chrift. We often fee that good is brought out of evil, even in the private walks of life; but, more efpecially, in the affairs of nations and empires. Few are fo heterodox, at theprefent day, but that they expect important good to be the confequence of all the pride and cruelty which are exercifed in the French Revolution. It is believed that God is about to make a marvel- lous accomplishment of his threatenings, and of his promifes. But fuch a faith depends on the belief of the fovereignty of God — that he # Work- eth all things according t» the counfcl of his own will". Deny divine fovereignty, and you reject the pnly ground of faith in the promifes or threat- enings of God. Faith, as it refpects the character of Chrift5 and the doctrine of his atonement, ftands on the fame ground. Sovereignty is difplayed in the plan of falvation by the Redeemer. Even the greateft oppofers of divine fovereignty will hardly dare affirm, that the plan of redemption is a novelty in the divine mind — a new invention to remedy previous, unavoidable evils. It will be granted that God is unchangeable ; and the con- fequence is, that the work of redemption is the effect of an eternal plan and decree, which com- prehended the apofiacy, and all the concomitant circumftances of it ; together with the atonement by Chrift's death, and the whole difpenfation oi grace, or whatever are to be the effects of the atonement, in time, and to all eternity. Now if we exclude the idea of divine fovereignty, and of God's eternal decree, refpecting all things ; it would be impoffible that fuch a character as the Redeemer, or fuch a plan as redemption, mould i97 have that exiftence and operation which the Bi- ble declares them to have. Of courfe, there could be no ground of obligation to believe or confide in any fuch things. No one could ever feel it to be his duty to believe, and trult in God, as manifefled by the Mediator, unlefs he firft em- brace the doctrine of his abfolute, eternal, immu- table, and uncontrolable fovereignty. As, therefore, faith in the promifes and threat- enings of God, and in the doctrine of redemption by Jefus Chrift, as well as faith in all the divine teilimonies, is allowed to be the duty of man, and an eiTentiai part of moral virtue, it is clear that a confederation of the abfolute fovereignty of God is a proper motive to moral virtue* In proceeding thus far, we have found, that a confideration of the fovereignty of God, is a proper motive, and has a ftrong tendency to pro- duce, true humility, or godly fear ^ and evangelical faith : and, according to the Bible, the fum of true virtue is comprized in " Repentance toward God, which is humility, and faith toward our Lord Jefus Chrift r But (till, to mow that we are under no mif- take, refpecling the influence of this great and wonderful doctrine, let it be obferved, 3. A confideration of the abfolute fovereignty of God is a proper motive and inducement to obedi- ence. In order to feel obligation to obey the commands of God, we muft be convinced that God and his commands are holy, juft, and good. In the illuftration and proof of the fovereignty of God, under the firft: proportion, it was found that his goodnefs and fovereignty were infepara- bly connected. It was obferved, that the infinite power, wifdom, and goodnefs of God would im- ply his decree and determination of every event. For, on no other plan, could the general good it)8 be fecure. If, therefore, God be infinitely good or benevolent, he is an abfolute fovereign ; and if his fovereignty be denied, it implies a denial of his goodnefs. A want of fovereignty, in God, implies that he is unholy, and if fo, then his com- mands are unholy. But, there can be no reason- able motive to yield obedience to the law of God, unlefs he appear to be a holy and good law- giver. Confequently, no reasonable motive to yield obedience, unlefs he be a fovereign. The motive to moral virtue, as true virtue confifts in a conformity to the law of God, depends upon the conhderation of his abfolute fovereignty. But, left this argument fhould be rejected as a metaphyseal quibble, let us appeal to the Scrip- tures. It will be granted that to hearken unto God, in the Bible fenfe of the words, is to obey his commands. But, we find God exhorting the mod vicious, the flow '-hearted, to hearken unto him, by a consideration of his abfolute fovereign- ty. Ifa. xlvi. 9, 10, 1 1, 12. Remember the former things of old, for J am God, and there is none eife, I am God and there is none like me; de- claring the end from the beginning, and from an- cient times the things that are not yet done, faying, My counfel Jhall fland, and I will do all my pleaf ure : calling a ravenous bird from the eaft, the man that executeth my plea jure from a far country : yea, Ihavefpoken it, I will alfo bring tt to pafs ; I have purpofed it ; I will alfo do it. Hearken unto me, ye flout- hearted, that are far from righteoufnefs. The excellency of God's law, or teftimonies ; and the obligation to holy obedience, are inferred from divine fovereignty in Pfalm xciii. 1, 2, 5. The Lord reigncth, he is clothed with majefty, the Lord is clothed with firength, wherewith he hath girded himfelf : the world, a/jo, is eftahlifL cd, that it cannot be moved. Thy throne is ejlabliflud of old : thou i99 art from everlafling. Thy teflimonies are very Jure : hotinefs becometh thine hoife, 0 Lord, forever. In the xcvii. Pfalm, which celebrates the fove- reignty of Jehovah, in the moft lively manner, the infpired penman ufes the following expref- fions, by way of inference. Verfe 6. The heavens declare his righteoufnefs, and all the people fhalljee his glory. Verfe 12. Rejoice in the Lord, ye right* eous, and give thanks at the remembrance of his ho- linefs — intimating, that the righteoufnefs, glory, and holinefs of God are discovered, in a peculiar manner, by his abfolute Sovereignty. It is admit- ted, verfe 2, that clouds and darknefs are round about him : but yet, from his abfolute reign, ex- prefied, verfe i, it is inferred with a joyful affur- ance, that, righteoufnefs and judgment are the habi- tation of his throne. We, therefore, find the mo- tive to obedience urged, with energy. Verfe y. Confounded be all they that ferve graven images^ that boafl them] elves of idols: ivorjhip himy all ye gods, i. e. all ye angels. Heb. i. 6. Thus we find that the Bible holds up the fovereignty of God as the tefl of his holinefs, and as a proper motive to obedience. This argument fupports our doc- trine. 4. Humilitt, faith, and obedience, wehzve found to be virtues which a confederation of the abfolute fovereignty of God hath a ftrong tendency to produce. And it is evident, from what has been faid, that neither of thefe moral virtues can beex- ercifed, with a different and contrary view of the divine character. 5. Prater is a duty, which can be perform- ed, properly, only in view of the fovereignty of God. If prayer have, for its object, an alteration in ihc divine plan, it is a high and wicked infult offered to Jehovah. AH, who pretend to pray, appear to be, in fome meafure, confeious of this. 200 They, accordingly, ufe expreffions, which imply the abfolute fovereignty of God. This is a pre- emptive argument that prayer would be ground- lefs, upon any other fuppofition but this, that God orders all events. It is, indeed, evidently abfurd to pray to any other but a fovereign God; becaufe no other would be able to help, were he ever fo well difpofed ; and the praying would be unto a God that cannot fave. Ifai. xlv. 20. Accor- dingly, our Lord, when he taught his difciples to pray, led them to the idea of divine fovereignty, as the ground of prayer. He taught them feveral petitions : Thy kingdom come. Thy will be done9 in earth, as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we forgive our debtors : and lead us not into te?nptation ; but deliver us from evil. — Thus far, the petitions. The prayer is concluded, by dating the ground and motive of prayer. For thine is the kingdom, and the power, and the glory, forever. Amen. Mat. vi. 10, 11, 12, 13. If the queftion now be afked, what is the mod rational motive and en- couragement to pray ? The anfwer is clear : it is a consideration of divine fovereignty. But, pray- er is a part of morality, as all will grant. It fol- lows, that a confideration of the fovereignty of God is a proper motive to moral virtue. 6. A consideration of the abfolute fove- reignty of God is a proper motive to moral vir- tue, becaufe fovereignty is, in reality, an effential part of the character of God. Those, who have proceeded fo far, in the con- templation of the divme character, as to be con- vinced, that fovereignty is an elfential part, muft, on fober and candid reflection, be fenfible, that a firm belief and acquiefcence in it is effential to moral virtue. We cannot glorify God, as God, while we reject, or feel diffatisned with, the eflen- 401 laai glories of his character. That there is a wide difference of fentiments, of feelings, and of moral character, between thofe who cordially believe, and thofe who obftinately reject, the doctrine of divine fovereignty, will be generally granted. Some, indeed, who profefs to believe the doctrine^ but are bitterly oppofed to the preaching of it, will concede as much as this. They will ac- knowledge, that embracing error, on this point, is inconfiftent with real chriflianity. And yet, fay they, the abfclute fovereignty of God ought not to be preached, except, perhaps, by implica- tion. It ought not to be infilled on, and demon- itrated. What an inconfiflency ! A firm belief and acquiefcence, in this part of the divine char- acter, is elTential to theexiftence of moral virtue, or of real chriflianity — even elTential to falvation : and yet this part of the divine character ought not to come into view ; or if it be fuggefted at all, it ought to be done, by implication, obfcurely9 and fparingly ! Other wife, corrupt minds will be difturbed ; by fuch, the doctrine will be perverted, and ill confequences to fociety will inevitably fol- low. The fame frightful things may be ur^ed againft fupporting the doctrine of divine juitice, purity, holinefs> or the doctrine of atonement, by the blood of Chrift. Chrift crucified was, to the Jews, a Jlvmbling block, and, to the Greeks, fooli/b- nefs. But all thefe elTential glories of the divine character ought to be illuftrated ; Chrift crucified ought to be preached, thefe ill confequences not- withftanding. On the fame ground, the fove- reignty of God ought to be explained and vindi- cated, and to come fully into view. It is an ef* fential, and glorious part of the divine character: and though, like the reft, often perverted, yet the contemplation of it tends to promote moral virtue, G c 202 This doctrine is an effential article of every good man's faith. If, in the denial, or diflike of it, we pretend to perform our duty to God, it is idolatry ; and, to us, maybe applied the words of God. Pfalm 1. 2 1. Thou thought eft that I was al- together fuch an one as thy f elf. On the whole, I think the doctrinal proportion to be clear, that a confederation of the abfolute fovereignty of God is a proper motive to moral virtue* . IMPROVEMENT* I. By the foregoing view of the fovereignty of God, and of its happy tendency to promote moral virtue, we are led to remark, that, on the confideration of this part of the divine character,, all manner of ehriftian confolation very much depends. Divine fovereignty rs the principal ground of hope. On no other ground but this, could any future, promifed good be fecure. Confequently, none could be reafonably hoped for, or expected. Were any abfurd enough to believe in the moral perfection of Deity, exclufive of his fovereignty, they might hope, that he would do the bed he could to fulfil his promifes, and to advance the general good : but* it might be juftly fufpected, that very little good would ever be accomplifhed. Human wickednefs and mifery appear., hitherto, to be increasing : and if God have no way to withfland the growing evil, or to overrule it for the promotion of good, but only to repeat thofe feeming efforts, which, to human view, have, as yet, appeared to be ineffectual ; in other words, if he be not the fovereign difpofer of all events, guiding all to a fixed and determinate ifTue j then the profpect of futurity is veiled by an im- penetrable gloom. We might, on this fuppofi- 2©3 tion, reafonably expecl: that the univerfe would, at length, become a fcene of perfect, endlefs mifery. On the contrary, in a belief of the fovereignty of God, his people have a ground of hope, and pleafmg confolation. This hope, together with the ground of it, and the confolation which it affords, we find explained in Pfalm cxlvi. 5, 6, 1 o. Happy is he that hath the God of Jacob for his help, whofe hope is in the Lord his God : which made heaven and earth, thefea and all that therein is ; which keepeth truth forever. The Lord /ball reign forever, even thy God, 0 Zion, unto all gene- rations* Praife ye the Lordc We are, alfo, to obferve that a religious joy and delight in God arife from the eonfideration of his foyereignty. The reign of Jehovah, however myfterious, is mentioned, by the Pfalmift, as the proper ground of univerfal joy. Pfalm xcvii. 1, 1, 8,9. The Lord reigneth, let the earth rejoice \ let the multitude of ijles be glad thereof Clouds and darknefs are round about him : righteoufnefs and judgment are the habitation of his throne. Zion heard, and was glad, and the daughters ofjudah rejoiced, becaufe of thy judgments, 0 Lord. For thou, Lord, art high above all the earth : thou art exalted far above all Gods. Nebuchadnezzar, when reftored from his madnefs, and from his affliction ; when led to a juft view of the Deity, and to fome correfpondent feelings, gave an ample defcription of the abfolute fovereignty of God, and concluded with the higheft exprefTions of joy and delight. Dan. iv. 37. Now 1, Nebuchadnezzar praife, and extol, and honor the King of heaven, all whofe works are truth, and his ways judgment, and thofe that walk in pride he is able to abafe. To rejoice in the fovereignty of Jehovah, is an gxercife, sommon to ail his friends; the higheft 2o4 and brighteft example of which is given us, by the Lord Jefus Chrift. Luke x. 21. In that hour , ye/us rejoiced in fpirit? and /aid, I thank thee, 0 Father, Lord of heaven and earth, that thou haji hid thefe things from the wife and -prudent , and haft revealed them unto babes : evenfo, Fat her ; for fo it feemed good in thy fight. On this important con- federation, that events do not take place at ran- dom ; but are guided, and ordered, by infinite wifdom, power, and goodnefs, is grounded the chief joy and confolation of all true chriftians. In this view, we may the more fully realize the importance of underftanding, and embracing the doctrine of divine fovereignty. II. Having made proof of the doctrinal propo- rtion ; and having, in addition, by way of remark, obferved, that chriftian confolation, as well as moral virtue, depends very much on a belief of the fovereignty of God ; we have now advantage to fee the unfaithfuinefs of thofe ministers of the gofpel, who, while they profefs to believe this great doctrine, withhold it from their hearers. This withholding is faid to be a matter of pru- dence, and the effect of tendernefs to the hearers, whofe hearts are bitterly oppofed to fuch a doc- trine. Why mould we not, on the fame principle, avoid the doctrine of atonement, the doctrine of juftifkation by faith, the doctrine of felf-denial, and impartial benevolence ? All thefe, and Bible doctrines in general, as well as that of divine fovereignty, if equally understood, are abour cqually, one as another, mortifying to human pride. The hearts of mankind are naturally in perfect oppofition to all the doctrines of chrif- tianity. But, fhall this be admitted, as a reafon- able excufe for thofe, who are facredly bound to preach nothing elfe but chriftianity, to conceal its fundamental doctrines ? Is there any prohibit tionlaid, by Chrift, or by his Apoftles, on the 205 minifters of the gofpel, refpe&ing the preaching of doctrines which are mortifying to the pride of the human heart ? Does not the whole gofpel come forth, openly, and profefledly, in direct opposition to all the wifdom, and to all the fenti- ments, defires, and feelings of the men of this world ? Is not the wifdom of the wife to be de- flroyed, and the underftanding of the prudent to be brought to nothing ? Is it not to be fhown that the wifdom of this world is foolifonefs with God * and is not the whole drift of inftruction in the Bible, levelled pointedly at the pride, the lulls, the prejudices, the errors, and delufions which reign in the human heart ? It is ferioufiy to be doubted, whether a truly benevolent tendernefs can ever induce a minifter of Chrift to withhold, or conceal, a fmgle doctrine of divine revelation. It is, however, conceded, that prudence ought to be ufed, in preaching doctrines, crofTing to the feelings of mankind. But, how is prudence to be exercifed ? Not by fupprefTing the moll impor- tant part, in order to glide fmoothly, with the reft, in the gale of popularity : not by exprefiing fentiments, with fo much ambiguity, that the hearer may underfland as he pleafes : but, by making the cleared poflible illuftration, and the moft pointed demonftration of every doctrinal, or practical idea. This, I humbly conceive, is the proper exercife of clerical frudmce: but, in all the fcriptures, we find no liberty to withhold, or to difguife, a fmgle revealed doctrine. The injunc- tions are to publifh and infift on the whole. — Deut. xxix. 29. Thofe things which are revealed belong unto us, and to our children forever, Ezek. ii. 7. And thou Jhalt fpeak my words unto them, whether they will hear, or whether they will for- bear, for they arc mofl rebellious. Actsxx. 26, 27. Wherefore I take you to record this day, that I am pure from the blood of all men. For 1 have not /bun- 10$ ncd to declare unto you all the eounfel of God, mean- ing the whole plan of revealed truth. But if, indeed, many things revealed ought to be iuppreffed, yet, from this fubject, it is mani- feft, that the doctrine of divine fovereignty can- not be one of thofe things ; becaufe we have found this ta be a main pillar of true virtue and chriftian confolation. III. The fubject affords a heavy reproof to all people who oppofe and revile the minifters of the gofpel, on account of their preaching the doctrine of divine fovereignty. If the foregoing reafonings be juft, it clearly follows, that fuch oppofition, whether by defigrt or not, is really againfl all religion and morality ; andftrikes at the foundation of all chriftian con- folation. It is pretended, as a ground of oppofi- tion, that this doctrine ftupifies the confeience, renders vain and nugatory all exertions in reli- gion, and promotes licentioufnefs. But the re- verfe of all this has been proved from fcripture, and reafon. And now, to leave no means untried, which are calculated to give conviction to the weakeft mind, on this important point, fuffer me to make a brief appeal to the general ftate of facts, Is it not agreeable to common obfervation, notwith- itanding the frightful things fo generally advanced againft the preaching of divine fovereignty, that a true fear of God, and zeal for his glory, evan- gelical faith, and vital piety, are moft conipicuous in thofe, who moft firmly believe the doctrine ? Is it not agreeable to common obfervation, that the general body of unbelievers, and of im- penitent finners, and efpecially the moft vicious, the moft profane, and licentious are found in op- pofition to this doctrine ? Is it not a fact, that religion and morality flourifh moft, in thofe parte of the country and world ; and even in thofe Qj towns and parifhes, where this great doctrine is clearly and folemnly vindicated ? Are not thefe the places, in which wc, mo ft frequently, obferve the revival of pure and undented religion ? Is it not found, invariably, that a rational and folemn conviction of fin, and a proper fenfe of divine juftice, are attended with an equally clear convic- viction of the abfolute fovereignty of God ? And is not this the very thing, to which the proud, tmhumbled heart is moft violently oppofed ? And, further. Whenever the heart is truly humbled, and a genuine converfion takes place ; do we not, evidently, difcover, in fuch a perfon, the moft fweet and cordial deh'ght in this, that God is an abfolute fovereign ? This is an idea, without which, the truly contrite could have no God, no comfort, no hope of their own, or of the gen- eral good. Thefe, I truft, are facts of general notoriety. How inconfiderate, how prefumptu- ous, how criminal, therefore muftbe the conduct of thofe, who oppofe the preachers of this doc- trine, and vilify their characters ! And fince, in the light offcripture, of reafon and common ob- fervation, this doctrine, fo much oppofed, has the moft excellent tendency ; it is evident that even the mo&Jincere and confeieniious oppofition to the preaching of it is finful ; and muft be confiderecf as oppofition to the caufe of true religion. The fovereignty of God is not a fmall, indif- ferent article of faith. It is a point of infinite magnitude and importance. With what propri- ety, therefore, can the preaching of it be oppofed ? Would chriftians wifh to have the true character of God concealed ? Can it be expected, that peo- ple will glorify the true God, by ignorantly at- tempting to worfhip an unknown God ? Is it noc the wifh of all, who profefs faith in this great doc- trine, that proud, rebellious, impenitent finner* might be converted to the fame faith ? How is q8 this to be expected ? Not by concealing the doc- trine from their view ; but by diiclofing, explain- ing, and enforcing the doctrine. Let thofe, therefore, who have ufed their in- fluence to prevent the preaching of this doctrine, ftand reproved by this fubject. Let it be remem- bered, that God, in all parts of the Bible, is pro- claiming himfelf a fovereign ; and that the Patri- archs, Prophets, and holy Kings, Jefus Chrift, and the Apoflles have, with one accord, celebrated the important idea. It has, from the beginning, been taught by the meffengers of God. And, certain- ly, in this age of light, every objection to the preaching of it mufl afford, at lead, a ftrong fuf- picion of inveteracy of heart againfi: it. IV. Let the fubject be concluded by exhorta- tion. The drift of it has been to mow, that the doc- trine of divine fovereignry, however dreaded, ab- horred and oppofed, has a tendency to promote moral virtue, or true religion. An attempt has been made to exhibit this doctrine in an important point of view, as it refpects both practical reli- gion, and chriftian enjoyment. If what has been offered be admitted as truth, then let it have its natural influence to humble our hearts, to enliven our faith, to reclaim us from vicious conduct, and to afford us rational confolation. Impiety and wickednefs confift, very much, in that pride and haughtinefs of heart, which oppofe the fuprema* cy of God ; and the natural effects of a juft view of the fupremacy of God are humility and piety, hope and joy. But, in the courfe of the fubject, even in the text, it appears that God is fupreme — He is all in ail — He certainly is above con- trol. Although, as we read, Prov. xix. 21. There are many devices in a man's hearty neverthe- lefs, the counfel of the Lord that JJj all Jland. There is good and fubftantial reafon to be allured, that :209 this is the chara&er of Jehovah. Confequently, good reafon to be filled with holy veneration, and godly fear — good reafon to be convinced, that God is poffefled of infinite power, wifdom and goodnefs ; and therefore, as in duty bound, to feel cheerfully devoted to his fervice, and fubmif- five.to his will — the utmoft reafon to feel joyful in our God and King* We have the higheft evidence, not only, of the abfolute fupremacy of God, and that oppofition a- gainft him cannot be fupported : but, alfo, that his fupremacy is perfectly defirable. We have* therefore, the higheft reafon to be fatisfied with fuch a view of the Deity ; and to honour and glo- rifv him as he is. In this view, we fee the all-fuf- flciency of God, and are exhorted to feek unto him, to truft in him, and to depend upon him* in all our exigences. Only in this view, can we fee that God will, inevitably, vindicate his infinite holinefs, and perfectly fupport his law. Of courfe, in no other light, can we be fully convin- ced that " Without holinefs, no man fhall fee the Lord." In no other light, can we have affur- ance, that every promife and threatening of God ihall take place. In fhort, it has appeared, in the courfe of the fubjecr., that all the motives to virtue, and reftralnts from vice derive their flrength from this fource. The exhortation to be holy, grounded on this fubject, is, therefore, urged by the united force of all conceivable mo- tives. By the do&rine of divine fovereignty, it appears to be a matter of certainty that, " He that believeth fhall be faved ; and he that believ- cth not fhall be damned"— and that, " He that humbleth himfelf mail be exalted ; but he that exalteth himfelf fhall be abafed." By this doc- trine, we are led to fome juft views of ourfelves* Dd 210 and to have ajuit idea of our relation to God-*- that we are not independent equals ; but finite,, dependent creatures. We are led to fee that God is not a being, the manner of whofe exiftence, and whofe ways and modes of operation can be comprehended by us : consequently, that he is a being worthy of fupreme honor, and humble obedience. We are led, alfo, to fee the propriety of at- tending, diligently, to all God's pofitive precepts andinftitutions ; and to fee the necefTity of divine revelation, and the importance of attending to it, as obedient children to the dictates and inftru&ions of a wife and benevolent father. Indeed, the whole chriftian temper and demeanour, " What- foever things are true, what foever things are honeji, what foever things are jujl, zvhatfoever things are pure, ivhatfoever things are lovely, what foever things are of good report " are ftrongly inculcated, by a confideration of divine fovereignty. Let the prefent confideration of it be attended with thefe happy, fruits, and glory will redound to God, peace and falvation to ourfelves, and good to* our fellow men.- But, if we ftubbornly opp'ofe this glorious doctrine, or embrace it, in profeflion, only for the purpofe of making abfurd, antifcriptural in- ferences, in favor of the corrupt hafts of our own hearts, we fhall prove ourftlves enemies to that God, and that law, which the fcriptures re- veal ; and, as certainly as God is a holy fovereign, we fhall be " Velfels of his wrath, fitted to defhu&ion." Now may the fovereign Lord, of his mere mercy, grant that we may fee the glories of his character, humbly rejoice in his infinite dignity, and yield obedience to his commands ; znd to him fhall be the glory, forever. Amen. I * '«— On the firji Promife of the Saviour in the Scriptures. / A SERMON, by EPHRAIM JUDSON, A. M. Paftor of the Church in Sheffield, State of Maffachufeits. genesis in. 15. And I will put enmity- between thee and the woman > and between thy feed and her feed : it /hail bruife thy heady and thoujhalt bruife his heel. < T [N this pafTage, God revealed his gracious X defign of giving a Saviour to man. In this light it is underflood by all, who believe that the Bible is a revelation from God. This revelation of God's gracious defign refpe&ed, not only Adam and Eve, but alfo their pofterity. II. This was the firft time that God promifed a Saviour to mankind. It was very foon after their apoftacy. How foon our firfl parents finned, after they were created, and how foon the Saviour was revealed, after they finned, we can- not determine. Probably very foon : becaufe, both of thefe events took place before the birth, or even the conception of their firft born. III. The Saviour was revealed in a critical and diftreffing moment. After they had tranf- grefled, they found that they were naked : that 212 is, they were guilty, and expoied to evil, which gave them uneafinefs. They did not feel them- ielves in that ftate of felicity, which they enjoyed in innocency. They heard God in the garden ; and knowing that they had tranfgreffed, were afraid, and endeavored to hide themfelves among the trees. God called to them, Adam, where art thou? This, doubtlefs, increafed their terror and diftrefs. God then put the queftion ; Haft thou eaten of the tree whereof I commanded thee, that thou jhould eft not eat I This again increafed their fear and diftrefs. They immediately confeifed that they had, and faid, they were tempted by the ferpent. God then denounced a curfe on the ferpent. This added to their terror : for feeing Satan curfed, they had reafon to expect that their doom would follow. In that awful moment, while trembling before the Majefty of heaven, God gracioufly promifed them a Saviour. What feelings mud thofe mife- rable finners have had who, m a moil tremen- dous moment, faw a foundation laid for hope ! IV. Before God ufhered into the world the news of a Saviour, he had done feveral things to prepare the way for it. The covenant of redemption had been entered into, by the Triune God. God, from all eterni- ty, had a deiign to give a Saviour to man. The terms had been ftipulated between the Father and the Son, from everlafting. TheSon was to make atonement, and have an elecl:, as the reward of his work. Promifing the Saviour, as in our text, was beginning to execute the covenant of re- demption. Another thing which God did to prepare the way for the promifeofthe Saviour, was the creation of the world. It was neceflary that there mould be a place for Chrift, where Its 213 might execute the defign of his nppointment, as Saviour. The world was, therefore, made for a flage, upon which, he might act the character of Redeemer of finners. Another thing that was done, was the crea- tion of the fun, moon, and (tars. The earth needs thefe heavenly bodies, for light, warmth, snd many other neceflary purpofes. Without them, the earth could not have been a place of refidence for Chrift and his people. , Eventually, therefore, they ferve the purpofes of the Saviour. For this end they were created ; and this was one thing done, to prepare the way for the com- ing of Chrift into the world. Another thing done to prepare for the com- ing of the Son of God, was the creation of heav- en. Heaven was needful for his people, that they might have a place of abode, when they fhould leave this world ; and it was needful for Chrift, that he might afcend into it, when he fhould fmifh the work of atonement. God, therefore, pre- pared a heaven, at the time of the creation of the world. Then /hall the King fay unto them on his right handy Come ye bleffed of my Father ', inherit the kingdom prepared for you, from the foundation of the world. Mat. xxv. 34. Heaven is a real place, ibmewhere in the univerfe. When Enoch was tranflated, he went to it : fo did Elijah, and Jefus Chrift. They all now dwell there bodily. At the day of judgment, all the faints will enter into heaven, and there will their fouls and bodies dwell to all eternity. To have a place ready for man, God created the earth, before he created him ; fo God crea- ted heaven, before he fent his Son to redeem his people, that they might have fome place to live in, after thev leave this world. 214 Another thing, which God did, to prepare the way forgiving his Son, was the creation of angels, to minifter to Chrift and to the redeemed. .As they were defigned to be fervants to Chrift, and to be miniftering fpirits to the heirs of falva- tion, God made them, and had them ready to ferve thefe great purpofes, as foon as he gave the Son to begin his work of faving loft men. V. Several ends were to be anfwered by giv- ing a Saviour to man. — Some will be mentioned. i. He was given that he might defeat Satan. Soon after the creation, Satan entered upon evil defi^ns. He exalted himfelf againft the Moft High — he led mankind to (in againft God, and meant to ruin them forever.— He attempted to rob God of that glory, which was to arife from his creature, man. For God's glory, man was made, and all creation was for man. Satan (truck at the head, ruined man, and, of confequence, thought that the grand defign of creation was frustrated. And when he had ruined man, he doubtlefs thought that he had robbed God of the glory, which he meant to derive from his creatures, and thus, had gained his point. The Saviour was fent to fubdue him, and defeat his evil defigns. i John iii. 8. For this purpofe the Son of God was manife/ledy that he ?night deftroy the works of the devil, i Cor. xv. 25. He mvjl reign till he hath put all enemies under his feet. The devil is one enemy : and Chrift was manifefted to be the Saviour and to reign, till he hath put him under his feet, and completely defeated him. He was given tobruife and to break the very head of the old ferpent, the great dragon, called the devil and Satan : that is, to conquer, deftroy and defeat his wicked purpofes, as effectually, as a ferpent is def- troyed, when his head is broken. // ftall hruifi thy head. 215 I 2. Christ was given that he might triumph over death. Sin brought death on all mankind, which fweeps away one generation after another, and carries them to the dull. Death fwallows up all mortals — the grave receives thoufands, every hour. Jeftis was given to raife them all from the dead : and as a pledge and furety that he will do it, he raifed from the dead three in Ifrael, three while he was in the flefh, and many at the time of his own refurreclion. 3. He was given to fubdue the impenitent, in- corrigible enemies of God, among mankind. The people of God have many enemies, who reproach, hate and perfecute them, even unto bonds and death. They, as it were, make them- felves drunk with the blood of the faints. Seas of blood lie at the door of enemies, calling for vengeance. God hath a vail many enemies, flout hearted and incorrigible. All over the world, men rife up, and exalt themfelves againft him. They rally to the ftandard of the great enemy, oppofe the Moll High, and feek to deftroy his caufe. They blacken his character, bid defiance to his omnipotency, tranfgrefs his laws, fpurn at his grace, and even join with the devil againft him. They would kill God, if they could ; as they have killed his Son, and the followers of his Son, in innumerable inftances. They will not be won,, by the tender mercies of God ; nor be terrified by the tremendous thunder of the law from mount Sinai. Now God gave a Saviour, to deftroy thefe in- corrigible enemies of himfelf and his people — to cut them off, and treat them as they deferve. It is needful to cut offimpenitent rebels, to promote kis own glory and the good of his people* 2l6 4. A Saviour was given to bring together in* one, both angels and faints ; and unite them to- gether under one head, even Jefus Chrifl:. Eph* i. 10. That in the difpenfation of the fulmfs of times, he might gather together ', in one, all things in Chrifl, both which are in heaven^ and which are on earth, even in him* 5* The Saviour was given to conquer the fins of God's people. Sin has rifen to a great degree among men. It has taken deep root in the heart. It is flubborn and perverfe. It fortifies the foui againft convidion. It makes men as dead to holi* nefs, as the grave is to life. And you hath he quickened, who were dead in trefpaffes and fins, Eph. ii. 1. Sin makes men fleep as foundly, in a moral fenfe, as the bodies of the dead, in a nat- ural fenfe, fleep in the duft. It gives them a flu* por, which broods death eternal. It charms them into the broad road of ruin. It courts and flat- ters, deceives and entices ; and then infults their miferies. It takes fait hold of all mankind, and makes them its prey ; fwallowing all up, like a devouring monfter. Like a mighty conquerer, it glories over the whole human race ; and men have no heart to flee from it. A Saviour was given to fubdue this dreadful enemy of God's people— *to conquer and root it out of the heart, and to deliver the wretched cap- tive from its dominion. 6. The Saviour was given to bring mankind to the enjoyment of God. While man remained in innocency, he had joy in God. His foul felt the fweet excellencies of his Creator. Every fur- rounding object manifefled to him the Deity, and filled his heart with fweet delight. His wonder- ing eye faw God difplayed in the heavens, and his mind was filled with the purefl pleafures. By the fall he loft all this entertainment. Every joy- 21/ nil fenfatlon in God fled from the human racey and left all in rebellion and total darknefs. Tor- ment ufurped the place of happinefs ; and reft- lefThefs the feat, where felicity, like a prince, fat fwaying the mind. The Saviour was given to bring the people of God back to the enjoyment of himfelf — to renew and fanctify, and in that way, give them joy in the great triune Jehovah. 7. May it be added, that he was given to in- creafe the felicity of the Angels. Increafe of happinefs is not inconfiftent with the perfect hap- pinefs of a creature. For the mind of a creature, which is full of happinefs, may be enlarged by knowledge ; and as his mind thus enlarges, may be capable of an increafe of happinefs. In all the fleps, in which, Chrift, the gift to man, proceeds, he unfolds the character of God to angels, as well as to men. — To this fentiment, we have the teftimony of an Apoftle. Eph. iii. 10. To the intent, that now unto principalities and powers in heavenly places, might be known, by the church, the manifold wifdom of God. By what Chrift does, in the difpenfation of his grace toward the church, the Angels fee God. They learn more and more of his charac- ter ; and this lays a foundation for increafing felicity. 8. The Saviour was given to (how God's re- gard to the law. God knew that his law was good ; or he never would have given it. Man laid it was not good. Great complaints have been made, verbally, againfl the law of God ; but efpeciaily, in practice. The import of fin is, that the law is not juft. Chrift was given to obey it in man's room : and his obedience and fufferings are the molt open and forcible reprcfentation, Ee 2l8 that, in the divine eftimation, the law is holy, juft and good. 9. A Saviour was given to glorify God. I {hall mention, here, how God is glorified by his Son. In doing this, it will, perhaps, be bed to mow how the divine perfections, and the Trinity, are glorified. By being glorified, is meant, that they are manifefled, or made to appear. In this wav, God's truth is glorified by Chrift God faid, that if man finned he mould die. It became requifite for God to fulfil what he had faid : oth- erwise, he would have appeared to violate his word. When Chrift took upon himfelf human nature, and died in the room of finners, God ful- filled that early threatening, In the day thou cateji thereof? thou jkaU fur ely die. The truth of God was then manifefted. It appeared, that God was true to his word : and thus his truth was glorified. God's juftice is glorified by Jefus Chrift, The import of God's conducl toward his Son, when he itood fponfor for man, was, " Juftice fhall be fatisfied, although it coft my Son his precious blood. He fhall bleed, agonize, and die upon the crofs, rather than one mite of the debt, which juftice demands, be abated. He fhall drink the bitter cup, to fatisfy the demands of juftice.'* Thus hath God glorified his juftice, or made it appear, by Jefus Chrift. God's grace is glorified by Chrift. He mag- nifies it above the heavens. Thy mercy, is great above the heavens. Pfalm cviii. 4. Grace is dif- played, in granting good things to the ill-deferv- ing : and in no other way. Mankind are exceed- ingly ill-deferving ; and hi giving his Son to die for ttfem, tiod giorifies the riches of his grace. Every ftep, in the great work of man's falvation, mows the grace of God. The death of Chrift, 219 the revelation of his gofpel, common blefTing-s, conviction of confcience, regeneration of heart, fanclification and eternal life, manifeft the grace of God. If we coirfider the greatnefs of man's guilt, the greatnefs of the gift to man, and the great- nefs of his falvation, we mail fee that God's grace is mod glorious. As to the greatnefs of man's guilt ; it is inex- preflible. It fwallows up our thoughts. His fins are innumerable, and come from the very heart. They are againft the infinite Majelty of heaven : againft God Almighty— oppofed to the glorious jehovah. Againft thee, thee only, have I finned, faid David, when he had a fenfe of his tranfgref- fion. As to the greatnefs of the gift ; God himfelf could not have given a greater : it being his Son, his eternal Son, equal to the Father, and infinitely worthy, and infinitely dear to the Father. It was, without comparifon, the greateft gift he could be- llow. It was infinitely more than to have given millions of angels, and millions of worlds of men to have died for us. As to the greatnefs of falvation; it is doubly infinite : it being deliverance from everlafting raifciy ; which is, with refpecl to duration, infi- nite ; and reiforation to everlafting happinefs, which is, in the fame refpecl, infinite. Salvation is, therefore, ftrictly fpeaking, doubly infinite. In this light, we fee grace exalted to the height of the Godhead. How wonderful, that fo great falvation mould be granted to thofe who are in- finitely vile ! Thus God glorifies his grace. God's power is alfo glorified, by Jefus Chrifh This appears in conquering his enemies. Chrifl was given, it hath been obferved, for this purpofe. It requires great power to conquer devils, thofe 22G fubtle, powerful foes, and break the head of the ferpent. It requires power to fubdue the nume- rous hoft of incorrigible enemies among men. It requires power, and that very great too, to con- quer the proud and ftubborn hearts of his people, and make them his willing and faithful fubje&s. He (hall make his people willing, in the day of his .power, Plalm ex. 3. And what is the exceeding greainefs of his power to us-ward who believe, accor- ding to the working of his mighty power. Eph. i. 1 9. It requires almighty power to difpoffefs the devils, who like a ftrong man, arm themfelves againft God, when he undertakes to convert a fmner. It requires the fame power to raife the dead to life, and exalt them to heaven. Chrift, who was given to man, does all this ; and herein, divine power is glorified. The wifdom of God is glorified by the gift of Chrift. Wifdom is manifefted, in all the fteps of this great affair. It appears in finding a proper perfon to be given as a Saviour. It was needful that the Saviour fliould have almighty power : be- caufe the work was too great for a being of finite power to accomplifh. Chrift hath almighty power, and is, therefore, qualified as to power, to act as Saviour. It was requifite that the Saviour fhould have infinite love, to carry him through all his dread- ful fufferings ; and to incline him to overlook and forgive the horrid abufes of men. We have rea- fon to think, that the bePc of finite beings would have fhrunk at the horrors of the crofs, and would not have put up with the affronts of his enemies. Chrift, being God, hath infinite love ; and this qualified him for the arduous work of redemp- tion, enabled him to furmountall difficulties, and overlook infinite abufes. In point of love, he was qualified to acl; as a Saviour. '2 2 1 It was requifite, that he mould be an infinite perfon. For it required one, able to make an in- finite atonement for tin. Man had rendered him- felf infinitely criminal ; which required an infinite fatisfaction. Chrifb, being God, could do this ; and, in this relpect, was accomplifhed for the work. It was requifite, that the Saviour mould be in- finitely wife. The work he had to do was above the wifdom of men and angels. The Saviour had before him the management of the church, thro' all generations ; and the government of the world, that all things might be turned to the advantage of j^ood beings, and to the glory of God. He had to make atonement, and to hold the helm of the government of the univerfe. He had, in the fyftem of faivation, to conduct, things fo as to bring about the eternal purpofes of God. To do this, required infinite wifdom. Chriit is God, and therefore, in this refpecl, is accompli Hied to acl as a Saviour. It was requifite that men mould have an al- mighty Saviour. They needed one of infinite power, to root up the fin of their hearts. When they fee how deeply they are wounded by fin, and how falT hold fin hath gotten ; they fee that noth- ing but almighty power can heal the wound, and deliver them fiom the dominion of fin. They needed an almighty Saviour to conquer their en- emies. The devil hath great power over men. He leads them captive at his will. Satan is fubtle, crafty and malicious. To conquer this enemy, they needed one of more power than men or an- gels have. They wanted an almighty Saviour to defend and uphold their naked fouls, when they go into eternity. What could a dependent, na- ked foul do, when it hovers in eternity, without a God Saviour ? They needed an almighty Sav- 222 iour, to raife their dead bodies from the grave. Who could gather their dud, organize and ani- mate them, but one of infinite power ? Chrift, be- ing almighty, is able to do all thefe things for his people : and, in thefe refpe&s, is accompliflied to act as a Saviour. And, in finding this proper perfon, the wifdom of God appear.*. No finite perfon would ever have thought of him, and appointed him to be a Saviour. Wifdom appears, in putting him in the place of man. No finite being would have thought how this could be done. Would the wifeft in- telligent creature have imagined that the eternal Son of God could be in the place of a finner, un- der that very law, which was violated, and even fatisfy it, by bearing the curfe, which was due to fin ? The wifdom of God faw how all this could be done, by a union of the human and divine na- tures, in one perfon. In this, wifdom appears moil illuitriaufly. Wisdom appears in appointing this perfon to fufTer and die, to anfwer glorious ends. When God had pitched upon his Son, and, in this won- derful way, united the two natures, and put the perfon in the fad place of fmners, had he afked men and angels what fhould be done next ; they •would not have thought that it would be proper for him, painfully to fuller on a crofs, the mife- ries due to tranfgrelTors ; and to be reproached by men and devils. Had he faid ; " But it is my determination, that he (hall agonize on a crofs, like a vile malefactor ;" would an angel, would any man have dreamed, that any good ends could be anfwcred by it ? Would they not rather have thought that it would be followed by infinitely bad confequences ? Would they not have faid, as Peter did, when Chrift told his difciples, that the fonofman fhould fufTer and die ; Be it far from /i *y n thee, Lord ; this /halt not be unto thee. The wif- dom of God faw, that glorious ends would be anfwered by his death — that Satan would be de- feated, guilty finners faved, and God glorified. The wifdom of Gcd appears, in defeating Sa- tan with his own weapon. This evil fpirit ftirrcd up the people to put Chrifl to death ; he entered into the heart of judas, and tempted him to be- tray the Saviour ; he excited cruel hearts to nail him to the crofs ; and when the legions of hell faw the Lord of glory expiring, they exulted, and thought the dav their own. But this was the very way, in which, they and wicked men, were defeated. Devils, as it were, raifed the crofs ; and bv the crofs, Satan's head is bruifed. How wife does God appear in this 1 His wifdom is wonderfully difplayed. The trinity ;s glorified, that is, difplayed, by the gift of Chrift. This is the only way, in which, it does appear. The works of nature manifeft a God ; but not a Triune God, This was done by the Saviour, who was given to man. The myfterious union of three perfons in one God, is taught us by what is done, in the great af- fair of giving Chrift. The myftery itfelf is not unfolded. It holds a place among a thoufand other my (leries. But, that there is a Trinity, is a truth made known ; and the office of each one is revealed. The Father holds the rights of the God-head, and fees that juflice is done. He ap- pointed and fent the Son to die. This is his of- fice work. The Son took upon him the govern- ment of the world, made atonement, and will judge all in the laft day. This is his office work, The Holy Ghoft infpired the writers of the fcrip- tures, gave the Ipirit of prophecy, regenerates and fanctifies the hearts of Chrift's people. This is his office work. 224 Thus, in the affair of the gift of the Saviour, the perfections of God, and his Trinity, are glo- rified. When our meditations begin to enter into this fublime fubject, the field opens, and difplays a wider and wider profpecl. This muft be an apology, if one be needed, for the many thoughts, which have been fuggefted. An improvement will now clofe the fubjecl. I. From what has been faid, it appears, that the plan of redemption is not a deceitful contriv- ance of wicked beings. The ends anfwered, by giving a Saviour, are fo contrary to all the feelings of depraved minds, and fo exprelTive of the divine perfections, as to (how, that the whole affair, relative to the Saviour, was contrived by the infinitely pure, wife God. Had it been a falfe fcheme of finful beings, it would have been a different thing from what it now is. Devils and wicked men would not have con- trived a fcheme of religion, calculated to bruife their own heads, blaft all their defigns, and plunge themfelves into ruin and everlailing contempt. Wicked men, in apian of their own, would not have taken care to have kept up the dignity of that law, which dooms every (inner to endlefs pain. Depraved creatures wilh to depreciate the law of God. They think it requires too much, and damns with too great feverity. And had the plan of redemption been a deceitful device ol the wicked, care would not have been taken to have the Saviour given the higheft testimony of the goodneis of the law. Wicked men would not have attempted to lay a plan to introduce among mankind that affection-, which confiits in loving God, for what he is in liimfelfj and our fellow-men, as rcallv, and as &2J much, as we do ourfelves. It is hardly probable that they would have ever thought of the princi- ple of true love. All that have gotten the idea of true love, have gotten it from the word of God, either by reading it themfelves, or from thofe, who had read it. True love is too good to grow out of the heart of a drepraved creature, or to be invented by depraved reafon. The confid- eration, therefore, that the plan, relative to the gift of a Saviour, contains the idea of love, and a Saviour to implant it in the hearts of God's peo- ple, carries a degree of evidence, that the gift of a Saviour is not a He of defigning men. Evil beings would not have laid apian of reli- gion calculated to glorify God. Sinful beings think and fpeak like themfelves. They calculate their religious plans, in fuch a manner, as to get to themfelves a name and a praife. Univerfal experience witneffes the truth of the maxims of Chrift, John iii. 31. He that is of the earth is earthly 9 and fpeaketh of the earth. John viii. 44. When he fpeaketh a lie, he fpeaketh of his own ; for he is a liar. Men of the world have worldly fchemes in view. The objects, after which they feek, are wealth, honour and applaufe. And when they attempt to promote falfe fchemes, the glory of Him, who is Lord of all, is not the ob- ject, at which they aim : but it is the honour of themfelves. All evil beings have lying hearts 7 that is, hearts oppofed to God and the truth. They have a reigning defire to promote them- felves. Therefore, had the plan of falvation been a lie of wicked men, it would not have fet up the glory of God as its grand object. But the ends, 2nfwered by Chrift, are not only contrary to the feelings of mankind, but they manifeft wifdom, infinitely fuperior to the wifdorn F f 226 of finite beings. Finite beings have not wifdomy nor power, nor goodnefs enough to contrive fuch a plan, and carry its feveral parts into effect. They would not have entertained the mod diftant idea of rhe Sacred Trinity. They may have fame ideas of it, feeing Chrift hath revealed it. But the greateft mind, by the power of its own reafon, would never have entered into the fecrets of the eternal God, and penetrated fo deeply into the mode of his exigence, as to have feen, that he exifts in three perfons. Neither the learned Philofopher, nor venerable Prieft, would have found out the office of each perfon of the Trinity. The intended incarnation of Chrift, lay wholly beyond the knowledge of men and angels. The death of Chrift, in the room of finners, would never have entered their minds. No one would have conceived, that dying on a crofs, amidff. the infults of thoufands, would atone for fin, defeat Satan with all his legions of hell, fave multitudes of our fallen race from fin, and carry them to eternal glory, to be for a name, and for a praife to Him, who lives for ever and ever. Admirable affair ! How do all divine perfections fhine ; fu'rely this great affair was contrived by the wifdom of the eternal God. It carries fuch marks of a divine hand, that we may as well deny that God contrived and reared the flupendous univerfe, as deny that he contrived, and is effectuating the work of falva- tion. This Earth, the Sun, Moon and Stars fhow us that God made them. Finite beings could not create worlds. The plan of falvation, by the promifed feed, fhows us that it is God's work. Man could not contrive it. Man has not power, nor wifdom, nor goodnefs enough to lay out, and carry into effect fuch a work. 227 Let me carry the idea further, there is more evidence, that the plan,- 6f redeeming men by the Saviour, was laid by God, than that the world was made by him ; becaufe his perfections are more clearly exprefied in the work of redemp- tion, than in the work of creation. II*. Man, after the fall, was in a finful, help- lefs, ruined (late. We have abundant evidence of this obferva- tion. We fee it verified in the conduct and ftate of others. We fee it in ourfelves. But that which is in point, is the evidence which arifes from the work of redemption. The eternal de- termination of God to give a Saviour, the prepa- rations that were made for his coming, the prom- ife, the accomplifhmentof the promife, the death of Chrift and its happy effects, are teftimonials of the finful, helplefs, ruined ftate of man. If this be not the ftate of mankind, why did God entertain thoughts of giving a Saviour ? Why did he defcend from his glorious manfion above to the garden, where our firft Parents dwelt, and re- veal his gracious intention of fending a deliverer ? What need of a Saviour to atone for fin, if we can atone for it ? A man in good health does not want a phyfician to cure him of a burning fever. They that be whole need not a phyfician, but they that are fick. Matt. ix. 12. What need of a Saviour to overcome the rebellious heart, and give an obe- dient fpirk, if there be not rebellion in the heart ? Why mould the Saviour defcend, and agonize, and bleed, and die, to take away enmity, and give love, if man has an heart to do it for himfelf ? When we ferioufly contemplate the promife, and its connections, and the vail chain of confequen- ces ; and confider the mighty power of the prom- ifed feed, in fnatching millions of fouls from the jaws of Satan, we feel our minds led into a belief 23 that we are in a fallen (late, helplefs and wretch- ed, mod vile and unable to atone for tranfgreffion. Whenever we go to calvary, and lift up our eyes, and behold the Redeemer bleeding on the crofs, a. tear drops, the heart is pierced with the fight, and the queftion infenfibly fteals its way into the mind. * Why this awful tragedy, if we be not in an undone ftate ?" III. Those, who live under the gofpel and re- ject it, are unwife. Will Satan, and thofe who join with him, be deftroyed, fmners are foolifh to an extreme, in efpoufing the caufe of that old adverfary. In a future day, the poor (inner will fee Satan totally defeated, and find himfelf fharing with him in his punifhment. Matt. xxv. 41. 7 'hen /ball he fay alfo unto them on the left hand, depart ye curfed into ev- erlaflingfire prepared for the devil and his angels. In the day, when the Lord from heaven will pafs this dreadful fentence, which will be to the heart of the finner, like ten thoufand daggers, Satan and impenitent men will be defeated, the Lord will triumph, and his juftice fhine in the punifh- ment of his enemies. Then will the folly and madnefs of finners appear in the nioft conspicu- ous light. The men of pleafure and vice call thofe, who renounce the ways of Satan, unwife. But the man of the world is the fool. For the fake of the uncertain, momentary pleafures of time, he fells his foul to Satan, and goes with him to endlefs deftru&ion. Hear ye ! The finner bemoaning his cafe, and making reflections on himfelf, as he is going to the judgment feat to receive his trial. " I have fpent my fhort life in the caufe of Satan. I laughed at all ferioufnefs. I called the man of piety a fool. But I was the fool. Like a mad man, who plunges into devouring flames, I have 229 plunged myfelf into ruin. I took a fide which is compleatly deltroyed." And, when he is going from the judgment feat to endlefs flames, he re- flects. " My cafe is truly deplorable. I rejected the God, that the Saviour brought to my view. I defpifed his character, and hated religion. I purfued the fhadows of the world, as though they could give me happinefs. I rejected ail warnings. I fpent my days in the caufe of Satan. Now I go with him to endlefs defpair. My folly and diftrefs drink up my fpirits. The mod eloquent feraph cannot defcribe my madnefs. Yonder are per- fons, at whom I laughed ; becaufe they would not take a part with me, on the fide of Satan. They are afcending the manfions of eternal joy, and I am going down to hell." My hearer ! Do you not fear, that you mail be one of thofe un- happy people, who will make fuch painful reflec- tions ? I fpeak to each one of you. I fpeak to myfelf. IV. Those, who live under the gofpel and reject it, are highly criminal ; becaufe in rejecting the gofpel, they reject God. We have heard, that the Saviour glorifies God, and that God gave him for this very pur- pofe. Chrift faid, at the approach of his death, / have glorified thee $n the earth, John xvii. 4. That is, he brings out the true and real character of God, into view. And we may fee it. And we do fee it, unlefs we wilfully fhut our eyes, and refufe to fee. If I had not done among them the works which none other man did, they had not had fin : but now have they both feen and hated both me and my Father. John xv. 24. We are criminal, other things being equal, in proportion to to the clearnefs of the manifeflation of Gcd, which is made by the Saviour. 2$Q To hate the infinitely belt of all characters, is a fin, that hath not a parallel* No exercife of the heart of a man can be fo bad. Robbery on the highway, wilful murder, torturing of inno- cent chriftains, throwing whole nations into the flames of war, are lefs offences, than that of rejec- ting God. The character of the mofl high is infinitely excellent and demands the higheit ef- teeni and veneration. His character in all its beauty is fet before the finner. Chrifl makes it mine, like the fun in its meridian brightness.— The vile heart rifes againit his true and glorious character. If this be not finful, there is no fuch thing as fin. There are feveral forts of men, that reject God. The whole clafs of pagans, of all denomina- tions, reject Him. Their hearts are finful, they bow the knee to idols, and call off the only true God. But our bufinefs is with thofe under the gofpel. Under the gofpel are fome infidels. — This clafs reject God. They fuppofe that the* whole account relative to the promifedfeedis for- ged by enthufiafls, or by weak, or defigning men ; confequently that the reprefentation given of God is unjuft. They are not only Deills, but Atheiits. For a denial of the true God is Atheifm. That which leads the infidel to thefe conclu- fions, is not the want of light, nor the want of mental capacity. Light is exhibited. The mind is capable of feeing it. But it is owing to the want of a heart. He has fuch an averfion to God, that he will not foberly attend to the mani- feftation that Chrifl gives of him; nor to the evidence that fhows, that the reprefentation is juit. His evil heart takes the lead, and carries him away into infidelity. Therefore, his being an infidel does not excufe him. He rejects God. 131 And on that very account he is finful. And as fuch, God will treat him. Let me expoftulate with the infidel. Have you no fufpicion that you are deceived by an evil heart ? By what rule do you determine, that you are right ? Not by what the Saviour declares ; for him you deny. You are above instruction from the Lord of life. Will your depraved mind fee its way to happinefs through the clouds of igno- rance ? What have mankind done, who have not had that revelation of God, which is given by the Saviour ? Have they obtained juft nations of Gcd ? All nations, in every age, who have not had revelations of Chrift, have been bewildered* The unlearned and the learned have wandered in darknefs, and never found out the character of the Mod High. They have had mod wild and extravagant ideas of the Holy One, and im- pioufly call him off, and chofen idols made by wicked hands in the fliape of men, fourfooted beafts and creeping things. They have bowed down before altars erected to ferpents and devils* They have multiplied their gods, a catalogue of which would make a volume. They have called vice virtue, and virtue they have called vice. — And whattofome may appear flrange and almoft incredible, the learned have exceeded the com-* mon people in ignorance of God and fuperfti- tious notions of religion, as much as they have ex- ceeded them in learning. And what rule have you, that they have not had? They have not had the the Bible, which reveals the Saviour, who fhows you the true God. And you reject the God revealed by the Saviour, and endeavour to throw yourfelf into the fame dark flate,in which they have always been. Do you wifh to tread theirpath? Andtrytheftrength of depraved reafon ? But you fay, it is an enlight- ened age, and that you know more than the hea- then. This is granted, and alfo that you have more juft notions of the Deity, than they. Let me query ; have you not gotten your more juft ideas from the Bible ? Had you never gotten any ideas from that book, or from thofe, who had read it, what reafon have you to think, that your depra- ved mind would have acquired better ideas of God, than Pagans ? You fay, it is an enlightened age. But where do we find the light ? We find it not among the heathen nations ; but among thofe who fit under the gofpel. Thofe who do not live in chriftian countries are as ignorant as Pagans were in former ages. Before you proceed any further, be intreated to make a paufe, and take into ferious confideration the work of the Saviour, and fee if you do not find evidence of its being contrived and carried into effect by heaven. And you, who feel inclined to the fide of infidel- ity, before you take the dreadful leap from gofpel light, into the depth of darknefs, confider moft ferioufly the infinite difference between the light of the gofpel and depraved reafon. Will you depend on the ability of your own treacherous mind ? Are you able by the mere help of nature to find the way to future glory and happinefs ? Millions before you have made the attempt, and have failed. Some of the moft wife and learned among the heathen have acknowledged, that a revelation from God, befides that which is given in the works of nature, wTas neceffary to enlighten and reform mankind. There is another fort, who give themfeives but very little concern about the character oi% Je- hovah. His glorious perfections and the promifed feed appear to them to be of no great confe- quence. They eat and drink, fport and play, and feek after the pleafures of the world. If God will give them the defire of their hearts in 233 this life, they do iiot care what he does with them in the next. This clafs really reject the God, that the Saviour offers. If they loved the Lord God, they would attend to his glorious chara&er. Their hearts would be charmed with his perfections. They would not go after the vianities of time and fenfe. They would be awake to divine things. . Confider, that you may be roufed from your finful carelefihefs before you die„ You may be filled with molt gloomy and diftreff- ing apprehenfions on a dying bed. Bat if you mould not be alarmed while you live, you will be mod terribly mocked, when you leap into e- ternity, where you will have nothing to do, but to think on thefe things forever. There you will be made fenfible of the dreadful oppofuion of the heart to God. There you will feel yourfelves in the hands of an angry God. There you will be filled with amazement. Why do yoii indulge thefe carelefs fenfations, and reject your glorious Creator, while he mines all around you ? Can you vindicate yourfelves ? Are you innocent in. defpifing infinite perfection ? Your crimes rife and afcend to the throne of the Eternal, and loud- ly call for the execution of his juftice. Nothing but an unreafonable attachednefs to the world, and an oppofition to divine things make you indif- ferent to the aftonifhing and mod glorious work of the Saviour. There is another clafs of people under the gofpel, who are fometimes under conviction. — * The terrors of the Lord take hold of their guilty fouls. They fear, that, when they have fpent a few days more in life, they mall be undone for- ever. Thefe diftrefling fears wake up their at- tention. They enquire. They attend. They get jufl fpeculative ideas of God. But alas ! *34 their hearts rejecl: him. They know God's chara&er, but will not love it. They act like perverfe children, who know that their Father is right, yet will not be friendly to him. This clafs of people reject God, and are highly criminal. — With you let me expoftulate. Why will you render yourfelves criminal, by reje&ing God ? If you continue in this flate of mind, future confe- quences will be moft terrible. You will be eter- nally ruined. And the pain, that you will fuffer will be proportionable to your guilt. The glory of God fhmes from the crofs. You fee it. You have a degree of right dodtrinal knowledge of it. God impreifes a fenfe of the truths concerning himfelf upon your minds. While you are be- holding the great God, your hearts rife and fpurn at his Majefty. You reject Him, againft the light that is in your own minds; There is n6 juft reafon for this. God is good ; his ways are juft and wife, he has never injured you, youi< minds are capable of feeing him. And now what is it, that makes you rejecl him* but an unreafon- able hatred of the heart ? There is another clafs of people, which in- cludes various denominations, and fome of all denominations of profefling chriftians, who deny and reject the true God. To this clafs belong fuch as really have wrong notions of the true moral character of God. Perhaps the moft nu* tnerous of this clafs are thofe, who believe that all which God does in his works, is folely with a view to the good of his creatures ; and not with a view to his own glory. To people of this be- lief the real character of God is odious. Kepre- fent God as fovereign, and to be loved for what he is in himfelf, afide from the consideration of his kindneffes to us, fuch people will demur, and tejeft him. Show them God as one, who fore- 235 knows a&d forcdetermines all event3, and who treats his creature man, as being in a totally de- praved flate, and abfolutely dependent on his grace for regeneration, and they will utterly re- ject him. If there be any of this character prefent be intreated to. confider, whether you are not reg- ally oppofmg the. very God, revealed by our Lord Jefus Chrift. If you arc of this character your profeflion and love will do you no good, when you go from hence to the world of fpirits. Another clafs may be mentioned who reject God. It is the profane clafs of mankind. They take God's name in vain, openly defpife his laws, treat religion with, contempt, cheat their neigh- bours, and treat the fabbath, prayer and all chrif- tian duties with neglect. It is needlefs to offer a fingle argument to prove, that this fort of people reject the eternal God. They carry the marks of rebellion in their foreheads. They are unwife as to, the prefent time, and unwife as to eternity. Poor unhappy man! Will you always laugh at religion ?. In the agonies of death will you. curfe and fwear, and call on God to damn your foul ? Will you bid defiance to Omnipotency, when your, naked fou} hovers before God in eternity ? Rather will not your foul fink into an infinite gloom. It is God, the living God, that you contemn. The Lord Jefus, the promifed feed, holds up the character of his Father before you. From the crofs it mines in all its glory. You reject him. In this you are highly criminal. — In a word, all, who are, not real chriftians, cafl off. God* Every man is either a friend or an enemy to him, V. The fubject of. the promifed feed leads to the beft knowledge. Every branch of fcience.isacypher, compared to this. Languages fhow us how men exprefs their ideas ; Mathematics teach us the uie of num- bers and lneafures ; Philofophy explains the works of nature, and connections between caufes and ef- fects ; AJironomy leads us among funs and ftars ; Agriculture ihows us how we are to provide food and clothing for the body ; Geometry how to meafure the earth and other things ; Navigation how to go to foreign countries on the feas and oceans ; Rhetoric how to pleafe ; Hijfory informs us what has taken place in part ages ; Law ex- plains our duty as citizens ; War how to kill and deftroy one another : but the fubjecl of the prom- |fed feed leads us to fee the glorious difplays of Jehovah. It lays open all his perfections, and Hates his defigns. It carries the mind from earth to Heaven, and (hows us the eternal Trinity and the office of each perfon in the Trinity. It brings, our minds from Heaven to calvary, and there fhows us juftice and mercy mining more illuftri- oufly than the meridian fun. It ihows us what God Almighty has been doing, and what he will do in future time. And how all kingdoms and nations, all worlds, all events in Heaven, earth and hell, are connected, and confpire to exhibit the glory of God, and advance the work of re- demption. It carries the mind into the great field of the univerfe, and (hows us the moral char- of the intellectual world. It teaches us our duty as citizens of the univerfe, brings a remedy for our fick and wounded fouls, points out the way, which leads to happinefs, and opens the brighter! profpects beyond death. It is a moil fublime fubject. No one, who ftudies it, has reafon to regret his labour. The trite obfervation made by empty minds, that the ftudy of religion is below a man of genius and bu- finefs, is without the lead foundation. It enlar- ges the mind, more than any other ftudy. It is a *37 field in which, fruit is always to be found. A fubject, which can never be exhaufted. It charms the pious heart ; fills it with the purefl pieafure ; fmooths the rugged path of life ; adminiilers a cordial to the dying man ; and opens the door into the bright manfions above, where he will contemplate with the fweeteft delight on the character of God, which is brought into view by the promifed Saviour. WS The Nece/fiiy of Atonement for Sin, in -order U the Pardon of the Sinner ; J Illuftrated in aDifcourfe, by STEPHEN WEST, D. D. Paflor of the Church in Stockbridge. romans iv. 25. Who was delivered for our offences, and was raifed again for our juflifcation. FEW doctrines of the holy fcriptures are more offenfive to the world than that of the atone- ment : — It connects with it a train of ideas which are painful to the human heart. For this reafon it is that Chrifl crucified was a ftumbling-block to the Jews, and foolifhnefs to the Greeks. " What need was there" fay fome, " that a perfon fuf- taining fo infinitely high and exalted a char- acter as Chrifl: is reprefented to poffefs, mould die for the fins of men ? The Apoflle, it is. true, faith that without fhedding of blood is no remif fion,* and, that it is not pojfible that the blood of bulls and of goats fhould take away fins. \ He alfo faith that Chrifl hath redeemed us from the * Heb. ix. 2z. -Micb.x.4. s< u «c fC IC ^40 " curfe of the law, being made a eurfe for us.\ He$ " like wife, tells us that God commendeth his love u towards us, in that while we were yet finners " Chrijl died for us ; and, that when we were en- il emics we were reconciled by the death of his Son.§ " But, mud it not be that thefe expreflions are " figurative, defigned to convey fomething very " different from their literal import ? Is not God and, vconfequently, that of fuch they cannot ftand in need of a pardon. Of thofe frailties and imper- feclions which, all acknowledge, are found in hu- man nature, it is confeffed in words that men need a pardon. But then, thefe are fo light and triv- ial, efpecially as being againfl God, that they merit but a low degree of punifhment : — And, it is much better that the finner himfelf mould fuffer this ; and, in that way, make the little amends that are needed ; than for God to be at that in- finite expenfe which the fcriptures fpeak of, in open- ing a way by the death of his own Son, for pardon and mercy to finners. Such a way as this would the wifdom of man devife for the recovery and happinefs of a fallen world ! wmmmmmmBb But, as -God feeth not as man fees, his wifdom hath devifed a way infinitely diverfe from this, for the recovery of ruined men : — away in which the pride of every heart fhall be abafed, and the Lord alone fhall be exalted. The rejection of the doc- trine of atonement, it is therefore evident, is, in effect, a rejection of divine revelation. And, he who denies the neceffity of it, puts himfelf upon the fame ground on which they who Jlile them- felves dei/is profeffedly take their (land and rifk their all : — Yea, even rifking their eternal (late, either on the fuppofition that the Deity exercifeth no moral government over the world ; or, that, to the fupport and honor of fuch a government, whatever rebellions have taken place, the execu- tion of punifhments is almoft if not wholly un- neceffary. 5. What hath been faid upon this fubject gives us reafon to conclude, that the different apprehen- fions which men entertain of the moral character of God, from thofe reprefentations which are evi- dently made of it in the holy fcriptures, are not only the ground, of the different fentiments which are entertained of chriilianity in general, but the true reafon why fo many rejecl the holy fcriptures, and deny their divine authority. Would men agree refpecting the divine moral cbaracler, they would, of courfe, be united in their apprehenfions refpecting the nature and import of the moral law ; and, eafily fee what was neceffary to the fupport and honor of God's moral government : while a difagreement refpecting this, leads to a different conftruction of every important fubject and leading fentiment of divine revelation. The conftruction which Jefus put upon the moral law, the reprefentation he made of the nature and end of the divine moral government, together with the character which he hereby gave, both to 264 God, and to man ; were the occafion of his be- ing rejected and crucified by the Jews. The character which Chrift's conftruction of the law naturally bellowed on the fupreme governor of the world, gave it an exceedingly unfavorable af- pect upon the proud and felhfh views of men ; and, therefore, at once confounded the hopes, and baffled the expectations, of vain men. On this, men rofe up in arms againft him : and, the general cry was, away with fuch a fellow from the earth. The conftruction which Chriit put upon the law, and the reprefentation which he gave of the moral character, both of the Deity, and of man ; and, in this, of the defign and import of his own death upon the crofs ; awakened all the principles of oppofition, there are in the hearts of men to God, into action and life. And, for the fame reafon it is that Chrifl hath been oppo- fed, by others, ever fince. Men reject Chrift now, for the fame reafon, and on the fame ground, as the Jews rejected and crucified him, when he was upon earth. The controverfy, therefore, refpect- ing the truth of divine revelation, and the nature and neceflity of the atonement by Chrifl:, arifeth much more from the different fentiments men entertain of the moral character of God, and of their own ; than from any want of clearnefs and plenitude of external evidence refpecling thefe im- portant fubjects. Were there no falfe biafes and prejudices in the human heart, the evidence of the truth and divinity of the facred fcriptures, would ftrike with irrefiftible force.- And, did men entertain thofe views of themfelves, and ot their own guilt and vilenefs, which are evidently held up in the word of God ; Chrift crucified would appear to them to be the power of God, and the wifdom of God. Hence it muft appear that the darknef* of the human underftanding but, from fcripture declarations* Of this complexion many paffages may be found in the word of God. The firfl which I ihail notice is the* words of the text, which are very full to our purpofe. After foretelling and particularly defcribing the deftruclion which was foon to be brought on Tyre, the prophet inquires into the caufeoi it, or by whofe counfel and agency it was effected. Who (faith he) hath taken this counfel a^ainfl Tyre, the crowning cityy whofe mer* *?3 ehanis are princes, whofe traffickers are the honor- able of the earth ? To which inquiry he makes an- fwer in pofitive terms, as in the text. The Lord tf hefts hath pur poj ed it, toftain the pride of all glo- ry, and to bring into contempt all the honorable of the earth. The ruin;, brought on the property and family of Job, was particularly afcribed, by that fervant of the Moft High, to the agency of God. After hearing of the lofs which he fuftained, he did not fay, the Sabeans, the Chaldeans, the fire and the wind have taken away ; but, he looked beyond the inftruments to the caufe, and faid, The Lord hath taken away* A fimilar declaration may we find in the xlv. chapter of Ifaiaru made bv God himfelf. Jform the light, and create darknefs : I make peace, and create evil : I the Lord do ail thefe things. The declaration, in this paffage, is feem- ingly as full and decided, as it could have been. The recital of one more mall fuffice, which is that recorded in the book of Amos. Shall there be evil in a city, and the Lord hath not done it ? So that we have many fcripture declarations to fupport the fentiment,that the deftruction brought on kingdoms and cities is always effected, by the agency of the Lord of hofts. It is He, who raifeth up, and pulleth down, who exalteth, and who abafeth. But, it may be of importance to make fome obfervations -on the means of which God makes life, in bringing deftruclion on the kingdoms of this world. Thefe are various, even too many for enumeration. His being ftiled the Lord of hofls, fhows us, that, in bringing about his pur- pofes, he hath many inftruments at command. Much the greatefl part of the effects, produced in. this world, are brought about bv fome means, or, Mm - 274 as it is fometimes exprefled, by fecondary caufes. Fire may be the caufe of thedeftru&ion of a whole city, and a contagious difternper the ruin of a whole kingdom ; but thefe are nothing more than fecondary caufes, or inftruments in the hands of God. They are as completely injiruments, as the axe is, in che hands of the feller of timber. Notwithstanding the inftruments of which God maketh ufe are innumerable, they may all be comprifed under two clafTes ; viz. fuch as have rationality and accountability , and fuch as are des- titute of thefe. Of the former clafs are angels, men and devils ; of the latter are the brutal crea- tion, and alfo fire, wind, tempefts, earthquakes, and every kind of malady. In bringing ruin up- on the kingdoms of this world, God maketh ufe of any, or ail, of thefe inftruments, at his own pleafure. When men are the inftruments in the hands of God of bringing deftruction upon the king- doms of this world, they are accountable for every thing they do. It is eafy to conceive, that God may make ufe of them as inftruments of bringing about his purpofes, when at the fame time, they may be exceedingly wicked in his fight, and, by every ftep they take, may be treafuring up wrath againft the day of wrath, and the revelation of the righteous judgment of God. Though this is a plain truth, fome, at firft view, may be backward to admit it. Let fuch fee it illuftrated, in the af- fair of Jofeph's being fold into Egypt, by his brethren. Will it not be readily acknowledged, that God's hand was concerned in the bringing about of this event, and that he had a great plan to be anfwered by it ? This muft be granted, for it is exprefsly aflerted by Jofeph himfelf. Will it not be acknowledged, that the brethren of Jofeph were inftrumental in accomplishing this plan, by *75 felling him into Egypt ? This muft be granted, for it appears from the facl. Will it not alfo be acknowledged, that the fons of Jacob were envi- ous, and malicious towards their brother, Jofeph, and, that they were guilty of an awful, and un- natural crime, in felling him to the Ifhmaelites to be carried, as a flave, into Egypt ? This is as evident as any wicked conduct expreffed in the word of God, and muft of neceffity, therefore, be granted. What need is there of any further acknowledgments in this affair? And what can be more plain than all this ? It is granting the; very things, which Jofeph afterwards aiferted to his brethren. *c But, as for you, ye thought evil ugainft me ; but9 God meant it unto good, to bring to pafs as it is this day9 tofave much people alive"* Whoever acknowledges thefe truths, muft grant, that God may make ufe of men as inftruments of bringing about his purpofes, when, at the fame time, they may be exceedingly wicked in his fight. The inftance now brought up for illuftration con- tains all the real difficulty, which could be ftartcd in any other cafe, God may make ufe of inftru- ments which are accountable, to execute his pur* pofes on earth, as well as thofe which are not ac- countable. It is a fact, that he now does, and ever has. He raifes up an army from the brutal cre- ation, fuch as infects and reptiles, to fcourge one nation, and he fendeth wafting peftilence to pun- ifh another. Some cities and populous places are deftroyed by earthquakes, and others by the fword. Human blood is caufed to run in the ftreets of fome cities, by the fword of foreign enemies, and in the ftreets of others it flows with equal abun- dance, by the deadly weapons, which they carry in their own bofom. We need no other proof of * Gen. I. 40. nj6 this than what recent fads afford. But, by what- ever means, kingdoms and cities are deftroyed, the Lord of hofts purpofeth and effecleth their ruin. Tyre was laid wafte, and deftroyed by the fword of the Babylonians, yet it is exprefsly affert- ed in the text, that the Lord of hofts purpofed it. Babylon was overthrown by the fword of the Perfians, and Perfia by the fword of the Grecians, and Greece by that of the Romans; and yet the Lord of hofls purpofed all this, and revealed it to his fervant Daniel. So that it is fufficiently evident, that the deftru&ion, brought on king- doms and capital cities, is always effected by the agency of the Lord of hofts. The way is now prepared to mow, III. The reafon of his doing thefe things. The reafon is brought out to view, in what was faid concerning Tyre in the text. The Lord of hojis hath purpofed it, toftain the pride of all glory ', end to bring into contempt all the honorable of the earth. An important reafon is here affigned for the definition of the kingdoms of this world ; a brief illuftration of which will now be attempted. Since the apoflacy of the human race, this world, and every thing in it, have been fubject to conftant changes. It is plain to be feen, that vanity is ftamped upon every thing terreftrial. Riches are as fluctuating as the waves of the fea. Honors are as fading and temporary as the flowers in the fpring. The pleafures of the world are as fhort- Hved, as the beautiful profpeel: afforded by the morning-fun. Mirth is foon fucceeded by for- row. Riches are often quickly followed by pov- erty, and honor by difgrace. A little time for experience convinces every perfon of the truth of thefe remarks. Kings, as well as the meanefh men, are obliged to lay afide their crowns and royal robes, and to be dreffed for the tomb, Do-r - 277 t minion reds not long in any one man's hand, nor does it flay long to honor any nation. Of this the frequency of revolutions in the world is a proof. Kingdoms have ariien, extended their conquefts, and fiourifhed for a feafon, and at lad have met their overthrow, and final deftruction. Others have fucceeded, followed their fleps, and met the fame fate. Where is now all the glory of Solomon, who once attracted the attention, and excited the admiration, of the remoteft realms ? It is buried in the duft, and nothing but his real virtue, ftript of all external mow, re- mains. Where is now the greatnefs of Alexan- der, who was the conqueror of the world, and was, in his day, ranked by adoring mortals, among the gods ?— It is buried in the duft, with- out any marks of diftinction. What has become of Babylon the great, once the miftrefs, and terror of the world ? — It now affords a habitation for venomous and doleful animals, untrodden by hu- man feet, unlets by thofe who go to fearch where it was. What has become of Nineveh, that ex- ceedingly great city, of three days journey, to which Jonah went to preach ? — It is completely levelled with the duft, and, as hiftorians and trav- ellers affert, no traces of its fituation can be dis- covered. Indeed, different opinions are now en- tertained, in regard to the place where it flood. — What mortifying reflections are thefe to fuch as covet the riches, the grandeur, and the honois, of this world ! How vain and worthlefs does the recital of fuch changes make every thing appear, .below the fun ! — But, why are all thefe things ? We have been looking into the caufe of them, and have feen, that all fuch changes are brought a- bout by God. But, why is it, that he caufeth fuch melancholy things to take place ? // is tojiain the pride of all glory , and to bring into contempt all the 1*]% honorable of the earth. Since the lapfe of the human race, the world has been buried in wick- ednefs, God hath been forfaken, and earthly things have been preferred to thofe which are di- vine. This is unreasonable, and exceedingly abufive to God. Idolatry, which is fetting the heart and af- fections on fomething more than on God, has fpread all over the world. It has been common, in every age. The bulk of mankind have always been fo foolifh as to lay up their treafures on earth. In regard to this practice, fact proves, that the experience of one age, or of one man, does not anfwer for another. Every age, and ev- ery perfon will go through the experiment. All muft make a thorough trial of this world for themfelves, and if the hearts of noae were touched by the Holy Spirit, all would inevitably perifh, in making the trial. Since mankind have mani- fested fo much fondnefs for this world, unwea- ried have been the pains, taken by God, to fhow them its abfclute vanity. Confidering what mankind are, it appears altogether fuitablc and reafonable that he mould do this. It is for his honor, and their own good, that he (hould of- ten demonftrate, before their eyes, the corrupti- blenefs and vanity of thofe objects, on which they fet their affections. The great deflru&ions brought on kingdoms and capital cities, viewed in themfelves, are mel- ancholy ; but, viewed in the inftru&ions which they are calculated to afford, they are of great importance. Any attainments, in the honors and riches of this world, puff up the children of men with pride and haughtinefs. Left to them- felv( s, they would willingly confine all their views to worldly honors, and look no further than the praife of men. In thefe things would they glory 27? mmmmmmmmm andboaft, while a future world, and the praife of God would be left out of queftion. But, in great mercy to them, God cuts fhort their p^oipeds, and embitters the objects of their carnal affe&ions, by infcribing vanity on them. Viewed in this light, it is well, that the pride of all glory isjlained, by the revolutions, the changes, and the com- plete deftructions which take place among the cities and kingdoms of this world. It is well, that great Babylon is now a habitation for venom- ous and doleful animals — that the place, where extenfive and magnificent Nineveh was, cannot now be found, and that Tyre, once the mart of nations, is now a barren rock, and improved for fifhermen to fpread and dry their nets upon. It is well, that the Lord of holts hath purpofed, and a&ully does bring into contempt the honora- ble of the earth. Important are the init ructions, which thefe events, melancholy in themfelves, af- ford to the children of men ; — and happy would it be for them, if they would learn wifdom by them. In all thefe things, God doth no more than to teach mankind what this world is, and to manifeft his difapprobation of their conduct, in placing their hearts upon fuch objects. Without giving fuch teftimonies to this rebellious world, where would be the divine faithfulnefs ? Were it not for thefe things, whence would appear, in this world, God's great difpleafure againft the finful practices of mankind ? It is by thefe things, that the Lord ofhofts demonftrates, before the eyes of mankind, the folly of loving this world, and the importance of laying up a treafure in heaven, where no changes take place, where no corrup- tion dwells, and where no disappointment ever enters. To ftain the pride of all glory, and to bring into contempt all the honorable of the earth, is a fufficient, and an important reafon, why 28a God brings ruin and deftru&ion on the kingdoms and cities of this world. It is proper that we now attend to fome prac- tical and inftru&ive inferences, fuggefted by this fubjecl. i. If all definitions, calamities and difap- pointments, evidence the hand of God, it is un- fuitable to complain, when they are experienced, or, when we are under any frowns, to indulge or exprefs a wifli, that fuch events had not taken place. An inference, exprcflive of this fentiment, will, no doubt, adminifter reproof to many. When difappointments are experienced by mankind, words of complaint are frequently heard. Noth- ing is more ufual than for perfons to exprefs a wifh, that this, and the other event, interfering with their plans, had not taken place. It is the common language of mankind ; or at leaft , the ufe of words, which feem mod naturally to con- vey fuch an idea, is very frequent. To look upon an event as being a frown, and to have fuitable feelings of humility in a view of it, is very different from wifhing it had never taken place. It is not the former, but the latter idea, which the prefent fubject leads us to reprobate ; and, from a perfuafion that thefe ideas are, by many,* confufedly viewed, and often blended to- gether, the importance of keeping up a dillinc- tion between them is now urged. Without this diftinclion is perceived by us, our feelings, under frowns, may be reproachful to God, and our lan- guage may be darknefs to others. The mode of talking, now reprobated, is adopted not only when public judgments and calamities are experi- enced, but, under crolfes which are comparatively trifling. How often do we hear it faid, / wijh it had not rained, — / wi/h it had not been fo hot, — / amforry it was fo cold, and the like ? — But, by whofe agency are the varying feafons produced I Who caufeth the vapours to afcend from the ends of the earth ? Who maketh the rain, and heat? And, who bringeth forth the wind out of his treafures ? If, as we have feen> the Lord of hofts purpofeth and effecteth all thefe things, his righteous providence, in them, ought ever to be acknowledged ; and, therefore, to harbour or ex- prefs a wifh, that the feafons, when unfavorable to our plans, had been different, muft be alto- gether unfui table and improper* Language of this fort does not correfpond with a belief of the univerfality and righteoufncfs of God's govern- ment. Followed in its extent, it will be found to favour of atheifm, the lead appearance of which) among chriftians in a fpecial manner, fhould be abhorred and avoided. By a little attention, ev- ery one will fee, that fuch a mode of talking does not correfpond with the language of the Bible* The fmalleft events are there reprefented as be- ing under the control, and brought about by the agency, of God. N&tafparrow (faith the Sav- iour) /hall fall to the ground without your Father* To wifh that thofe calamities and difappointments had not been brought on us, which we have ac- tually been made to experience, is. to find fault ■frith the government of God. In doing this, no perfon, of a feeling mind, can rife up in his juf- tification. But, it may be faid, by fome, that although they ufe expreffions of this kind, they mean no fuch things as have been mentioned : they are merely words of courfe, and ufed without any bad meaning, or ill effect. But, however innocent perfons may be in their intention, in the ufe of fuch language they are not wholly to be exculpated ; for they are in danger of Nn conveying wrong ideas to others. Others will judge of their feelings, by their words and modes of talking, and, perhaps, will be led aftray by them. Nor is this all : — the life of fuch language, is cal- culated hjfenfibly to fhut out the idea of God's government from our own minds, Thefe are fuf- ficient reafons for avoiding all words which favour of complaining and difcontentednefs, at the tak- ing place of calamitous events. Our language mould always correspond, as nearly as poftible, with truth. In regard to this, we mould ftudy to be confident, left we influence others to difhon- or God. Let it be remembered, however, that what has now been advanced, under this head of im- provement, is far from difcountenancing all mourning under calamities and frowns. It is fuitable to mourn, when relatives and friends are removed from our fight by death, or when we experience frowns of any kind. But, that mourning, under afflicting providences, which be- cometh rational creatures, is very different from complaining, or from indulging a wifh that fuch events had not taken place. It is important, that the diltinction between thefe ideas mould exift in the view of our minds. True mourning never impk'es the leaft difpofition to find fault with the difpofals- of God. The effential and principal in- gredient of it is humility ; and it partakes of nothing in oppofition to the prayer, Not my will, but thine, 0 Load, be done. While perfons mourn, they mould be careful to fhut out all complain- ing, and to countenance no defires that the afflic- ting providences brought on them, had not tak- en place, becaufe all frowns and calamities evi- dence the hand of God. Had it not been alto- gether brft, fuch events would not have taken place. Since a holy God is at the head of the 283 univerfe, and fince all events, even the fmallcft^ are brought about by his hand, it argues unbelief, and a want of fubjection, to complain and find fault, let what calamities foever be fent upon us. Complaining thoughts, when providences are againft us, are wrong, becaufe they are really re- proachful to God ; and all expreffwns, which con- vey any fuch ideas to others, are to be reprobated^ becaufe they are atheiftical and calculated to lead them aftray. Let us, therefore, receive inftrucfcion from our fubjecl, and be on our guard, that we may avoid difhonoring the righteous government of God. Let us be excited to watch over our feelings, that rebellion be not cherifhed in our breajls, and over our exprejfions, that we be not found oppofmg God in the fight of others, and that our example may not lead them aflray. 'And, that our con- duel may appear confident with truth, and all of a piece, let us be watchful under frnall frowns, a$ well as thofe which are great. To do thefe things is the way to acknowledge, honor, and glorify God, in all things, and under all circumftances,. 2. It is improper, under our varying circum- stances and conditions, to talk of luck and chance. While palling through this world, it is the portion of all mankind to experience a variety of changes. The honorable are brought into dis- grace, the rich into a (late of dependence, and the healthy and robuft into bodily weaknefs and in- firmity. Nothing terreftrial has any marks of {lability and permanency. When a perfon is cal- led to experience a feries of difappointments and frowns, it is a common exprefhon to fay, Jt is his luck. But, fuch an exprelfion evidently favours of barbarity. Whatever may be the views of per- sons, when they ufe fuch an exprefhon, it is cer- tainly calculated to convey a wrong idea. If mif- 384 fortunes are to be attributed to chance, the provi- dence of God is, at once, excluded. A moment's candid attention will convince every rational per- fon, that he cannot believe the idea, which his words convey, when he talks of luck and chance, without denying the being and providence of God, Such expreflions can be confidently ufed by none, but atheifts. For heathen creeds were they formed, from thence are they derived, and with no others do they comport. The fubjeft, to which we have been attending, mows us, that all calamities and frowns are pro-* duccd by the hand of God. The Lord of hods purpofeth thefe things, as much as he did the fail and deftru&ion of Tyre. For a perfon to fay, therefore, that it is his luck to meet with difap- pointments, to have unfavorable weather and feafons to profecute his plans, and the like, is to convey a very wrong idea. It is an atheiftical mode of talking, which mould not be heard, in a land of gofpel light. But, it may be faid, that it is difficult to con- vey our ideas, in every inflance, without having recourfe to fuch expreffions. In anfwer to fuch a fuggeftion, it is fufficient to obferve, that if we are in the number of thofe, who believe in the univerfal reign and dominion of God, the expreflions alluded to, do not convey our ideas, in any cafe. We are inconfiftent with ourfelves, whenever we ufe them. It is no more difficult to adopt language which necefTarily aw* flies, than that which necefTarily excludes a provi- dence. The phrafes, We have been favored, we have been frowned upon, and the like, implv > prov- idence, and are calculated to bring God into view ; but, the words, luck and chance, do not im- ply an overruling hand, and are, therefore, cal- culated to keep God out of fight, 285 Some of the profeffed friends of God may have indulged themfelves in the ufe of the exprefiions now reprobated, though they may have adopted them, as words of courfe, without any bad inten- tion. But, great care mould be ufed that we do not deny God in the fight of others. If we be- lieve there is a God, and that his providence is univerfal, let us adopt language, which will be confident with fuch a belief. Our converfation at all times, and in all places, mould correfpond with the truths we embrace. This is one way for us to manifeft light and truth to others. 3. If every judgment and calamity evidence the hand of God, we mould always look beyond fec- ondary caufes. It has been obferved, that the mofl of the e- vents, which God produceth in this world, are brought about by fome means^ or as it is fome- times expreffed, by fecondary caufes. We often fee a caufe for ficknefs9 a caufe for wars, and for the various dij appointments experienced by us ; tout, the caufes we fee are only fecondary. They are as much under the control of the Supreme Being, as the effects we attribute to them. In, fact, they are themfelves nothing but effecls^ and, therefore, we ought to look beyond them to the great Firfi Caufe. Befides God, there is nothing in the univerfe, which may not be properly denom- inated an effccl ; for, befides Him, there is noth- ing which was not produced. Between what are called fecondary caufes, or inflruments, and ef- fects, there is no ground for any distinction. Every fecondary caufe is an effect, and every effect is a fecondary caufe. It is true, there are different kinds of fecondary caufes, if any thing befide 'vo- litions may thus be denominated, and there are different kinds of effects ; but, we fee nothing which was not produced, neither do we fee any s8$ » ■ -' effect which is not inftrumental or the occafion of producing fomething elfe. To affign fecondary caufes for the events which take place, without extending the mind' any further is a rejection of God. Mankind, by looking no further than fecondary caufes, under frowns and difappointments, are very apt to com* plain and be angry, efpecially if thefe caufes are any of their fellow creatures, as is often the cafe. Thev think rhey do not deferve fuch treatment from 'heir hands, and will go about to revenge, forgetting they are mere injiruments, and that the things which have come upon them, were purpof- «c! by the Lord of hofts. This opens a door for the ccmmimon of much wickednefs. If it were always real to the minds of men, that God's hand is particularly concerned in bringing all their crolTes and difappointments on them, they would fee the great impropriety of being angry, of com- plaining, and of feeking revenge. A conviction cf this truth prevented David from taking away the life of a curfing Shimei, when fo importunate- ly requefred to do it, by Abifhai, one of his cap- tains. Let him alone, (laid he) and let him curfe : for the Lord hath bidden him* When deftruction was brought on the children and property of Job by the Sabeans, the Chaldeans, the fire and the wind, a conviction of the fame truth led him to look beyond the inftruments to the caufe^ and to fay, The Lord hath taken away.f From thefc anftances we may fee, a belief, that all fecondary caufes are under the control, and are mere effects, of the great Firft Caufe, would have a happy in- fluence on the feelings and conduct of mankind. 4. From our fubject, we may learn, that the difturbances which are abroad in the earth, at this * 2 Sam. xvi. 11. f Job i. 21. £87 * day, evidence the hand of the Lord of hods. The events which arc taking place among the nations and kingdoms of the earth, at this day, are truly Jlriking. The hand of God is no lefs vifible in them, than it was in the deftruction of Tyre, Babylon, or Jerufalem. We now hear that great and capital cities are entirely demolifhed, as was the caie in former days. It manifeftly ap- pears, that the period of the world, in which we Hve, h interefting and important. Revolution fucceeds revolution. We fee the pride of all glo- ry Rained, and the honorable of the earth brought into contempt. The Lord of hofts is now accomplifhing his purpofes, as he did in the deft ruction of Tyre. It is true, he works by 7neans, and has his inftruments ; and it is proba- ble, that the bulk of mankind look no further than the inftruments. To look into the rapid changes, which are now taking place, is very in- ftructive. By all thefe things, the vanity of this world is ftrikingly demonftrated. The cleareft evidence is manifefted, that God is abroad in the earth, mowing the children of men the corrupt!- blenefs and vanity of every thing below the fun. The lofty looks of tyrants are brought low, and their boafted honors and titles are trampled to the duft. Riches make themfelves wings and fly away, leaving their fond poffeiTors naked, defence- lefs, and afhamed. — Who can be fo ftupid, as to be a fpectator of what is taking place, at this day, and make the honors and riches of this world the objects of his affections ? Our fubject teaches us how to improve the events of providence now taking place. It leads us to confider the hand of God in all thefe things and calls upon us to fear before him. 5. We are further taught from our fubject, that the difturbances, now abroad in the earth, evidence the abounding of wickednefs. i 233 It was for great wickednefs ; for idolatry and rebellion, that Tyre, Babylon, and Jerufalem, were deilroyed. Their iniquity had become full, be- fore the hand of God was ftretched out in their dell ruction. The hiftory of their overthrow leads us to confider them as peculiarly wicked. — For any other reafon than this, it doth not ap- pear, that God hath ever brought ruin on any nation or kingdom* It is the difobedient, and they only, on whom the righteous governor of the uni- verie inflicts evil. Since the prefent is a day in which God ftains the pride of all glory, and brings into contempt the honorable of the earth, we have reafon to think, that wickednefs abounds. We are called upon, in this land, to fee, that we do not indulge ourfelves in idolatry and re- bellion. Though image-worfhip may not be practifed among us, yet this does not prevent our committing idolatry. If we prefer any thing be- fore God, we are guilty of this fin. The Apof- tle Paul allures us, that covetoufnefs is idolatry ;* and from this, perhaps, we cannot pronounce our* felves free. That many kingdoms in the world have provoked the Lord of hods to anger, and that his patience is almoft worn out with their long continued, and increafmg abominations, is manifeft from the manner in which he hath come out againft them. The rod of his holy anger is ftretched over them, and they begin already to feel the fmart. We, in this land, have been, and flill arc, threatened with fimilar evils, which is a loud call for us to look well to our conduct, to fpeedily repent of our fins, and to forfake them. Had we not wickedly departed from God, we ihould not have been thus threatened. Let us, therefore, learn from our fubject, how to improve * Ccl. Hi. $. 289 the revolutions, changes, and deftru&ions, now taking place, left God be in the midft of us, and we not know it. 6. Since an infinitely wife and powerful God is at the head of the univerfe, we may know that all the changes and commotions, in the world, will ifme in lbme important good. In this world, a continued feries of events, mel- ancholy in themfelves, have been taking place, ever fince the apoftacy ; but, they all were pur- pofed, and brought about by the Lord of hods. He is the only independent agent, in the univerfe : and he hath affured us, that He declares the end from the beginnings and from ancient times the things that are not yet done^ that his counfel fhallftand^ and that he will do all his f leaf ure.* Though we fee infidelity fpreading its baneful influence, the ad- verfaries of religion triumphing, and the caufe of thriftianky defpifed and perfecuted ; though na- tions are fpilling the blood of each other, and the kingdoms of the world are plunging into wars^ and confufion, yet we may confide in the thought, that all thefe things are defigned to anfwer, and that they will certainly anfwer, fome important ends. The evils introduced into the fyftem will liot terminate in the difgrace of God's reign, but the wrath of man fhall furely praife him, and the remainder of it he will reflrain. If all events are under the control, and brought about by the agen- cy of God, it is certain that the changes and ^ev- olutions which take place in the world, will, in fome way or other, advance the Redeemer's king- dom. Since Zion's God reigneth, we may reft affured that Zion will be built up. Therefore, 7. We have found an ample fource of confola- tion for God's children in the day of adverfity. * Ifai. xlvi. 19, o 0 29° The fentiment that God governs thtf world, and that all events are under his control, is the great iupport of the friends of the Redeemer, of thofe who are godly. It is calculated to keep religion a- live in them. Were it not for their belief of this truth, they would fink into a (late of defpondency. This world is full of evils. The righteous are often perfecuted, the caufe of religion is defpifed,and the number, who date (land up for the truth, is very final 1, and when thefe things appear, confolation is adminiftered to the friends of the Redeemer from the thought, that Zion's God reigneth. This enfures the falvation of all the righteous. It en- fures the final prosperity of the Redeemer's king- dom, and the fafety, and greateft happinefs of the fyflem. Though iniquity abound, and the love of many wax cold — though infidelity lift up its head in triumph, and apoilacies be frequent — though the kingdoms of the world plunge into wars and confufion, and the nations of the earth unfheathe the fword to fpill each others blood, yet chriftians are fupported, under all thefe appearan- ces, from a belief in the univerfal reign and do- minion of the Lord of hofts. This is their refuge, their Jlrong-hold, in the day of adverfity. While the wicked fee all the fources of their comfort fail, there is one left to the righteous which is perma- nent, unfhaken, and fatisfying. To this fource of comfort all are exhorted to repair, that they may be carried through the trials which are before them, particularly, that they may be prepared to meet their Judge, and may be enabled to give up their account to him with joy and not with grief* The D i fine Sincerity in the free and indif- criminate Offer of Salvation to Sinners, together with their moral Liberty and Account ablenefs, confident with diftinguijhing, efficacious Grace ; Illuftrated in a SERMON, by AS AHEL HOOK- ER, Paftor of the Church, in Gofhen, State of Connecticut. REVELATIONS XX11. IJ. Whosoever will, let him take the water of life freely. ROMANS ix. 1 6. So then, it is not of him that willeth, nor of him that runneth but of God, that Jheweth mercy. THE holy fcriptures being given by infpira- ration of God, the paflages here felected, though apparently contradictory, are perfectly harmonious and cbnfiftent, in their real meaning. The former of them exprefles the univerfal and indifcriminate freenefs, with which faivation is offered to Tinners. Whofocver will, let him take the water of life freely. The latter mod explicit- ly declares men's dependence on God, for falva- tion. Se then it is not of him that willeth, nor of him that runneth, but of God that /heweth mercy.— From the two paffages, thus briefly explained, we derive the following fenthnents : That the falvation of the gofpel is freely offered to fallen men ; — That, neverthelefs, their acceptation and final enjoyment of it depend effentially on God ; -—That fuch dependence is confiftent with their moral liberty and accountablenefs ; and with fin- cerity in the offer. - I. It is to be mown, that the falvation of the gofpel is freely offered to fallen men. This, however, is not meant to be afferted, or proved, refpecting all mankind. Immenfe numbers are involved in clouds and thick darknefs, in refpect totheknowledgeof revelation. Of thefe,fome have never heard the name of Jefus,from one, who could give any juft ideas of his character and work. By thofe, therefore, to whom an offer of falvation is made, fuch are fpecially intended, as enjoy the gofpel of Chrifl. To all thefe it is made, proper- ly, and indifcriminately. Nothing, to this pur- pofe, can be more exprefs, than the text, with the •whole verfe, from which it is taken. The fpirit and the bride fay, come. And let him that hsareth fay, come. And let him that is athirft come. And ivhofoever will, let him take the water of life freely. Accepting this divine invitation, is freely re- ceiving the bleffings of the covenant of grace. — Men are directed to bring no price, or reward, as a term of obtaining falvation ; for it is beftowed without money and without price.* Said Chrift, If any man thirjl let him come unto me and drink. \ * Ifai. Iv. i. + John vii. 37. *93 There is no hint of a Tingle exception, among thofe, who relifh the good propofed. The word thrrft is probably ufed, in fpeaking of this fubject, becaufe remarkably fignificant of real, unfeigned defire. The reafon why water ef life is taken, to defignate the good to be received, is, that water excels every thing, for fatiating the vigorous cra- vings of thint. That the gofpel makes a free, and impartial offer of falvation, to all who hear it, appears, not only from the plain meaning of fcripture expref- fions, ufed for that purpofe ; but, from this im- portant fact, that men, confidered as rational and moral beings, without refpect to their temper of heart, are fully capable of accepting the blefiings propofed. Were not this true, no offer of falva- tion would be properly made to fallen men.— Nothing is offered, fairly to any man, in whom fomething more is needful, to his accepting it, than a willing nefs, properly expreffed, to comply with the terms of receiving. No offer is fairly made to the man, who is under the fame inca- pacity, for accepting it, which the blind are, to fee ; the deaf, to hear ; the lame, to walk ; or a man of very weak underftanding to investigate the mod difficult fubjeds. Hence, the manner, in which divine blemngs are propofed to men, in the gofpel, is not as if one man fhould promife another, a large fum of money, on the exprefs condition of receiving it, with his own hands, when both thefe were cut off ; or, of walking to a certain diftance, to take poffemon of it, when both his legs were broken : or, of feeing, io as to defcribe a curious object, when both his eyes were put out. This, fo far from being an aft of kindnefs, or offer of any thing, would be cruelly infulting his impotency and wretchednefs. But, the offer of the gofpel is, as if one man 2.94 fhould freely propofe to another, in extreme want and mifery, every thing requifite, for his relief and happinefs, on the fole condition of properly fignifying his readinefs to accept of it, on the moil generous terms. Accordingly, fallen' men are capable, if difpofed, of accepting the great falvation, by performing the appointed con- ditions. In cafe of fuch as hear the gofpel, nothing farther is needful, if there be frrfl a will- ing mind. Nor is the cafe altered, at all, by men's natural unwillingnefs. It is obvious, at firlt view, that this can be no good reafon why divine mercy is not offered to men, becaufe they have no mind to receive it. Agreeing with what has been faid there is no material change, in the faculty of underftand- ing, on men's becoming chriflians. Hence, they are not, on this account, and for this reafon, any better capable of purfuing their feveral occupa- tions, or of performing thofe things, which de- pend on the itrength of natural abilities, than be- fore. The mind may be enlarged, with the acquifition of new fentiments ; yet there is no ejfential alteration, except in the temper of heait. This is agreeable to found reafon, as well as chrif- tian experience ; and is, evidently, the doctrine of the holy fcriptures. Men's choice is the turn- ing point, between receiving, and not receiving, the bleffings of the gofpel. The awful queflicn, therefore, refpecting the falvation of the foul, has their decifion, according as they approve, or dif- approve, the gracious terms of forgivenefs and life. Accordingly, the gofpel makes a free offer of eternal mercy, to all who hear it : which is made, in this view, with all poffible fairnefs and propriety, that it is addrelfed to beings, fully ca- pable, if well difpofed, of accepting it, in compli- ance with the conditions required. Yet, 295 II. It is to be down, that men's acceptation, and final enjoyment, of the bleffmgs offered in the gofpel, depend efTentially on God. This fentiment is very fully exprefled, in the laft part of the text ; So then, it is not of him that willetb, nor of him that runneth », but of God that jheweth mercy. This is an inference made by the Apoille, from what God faid to Mofes, and imme- diately follows the citation of it ; — / will have mercy on whom I will have mercy, and I will have compajjion on whom I will have compajjion. This is, doubtlefs, extremely eroding to the natural bias of the human heart. But, fuppofe the fact were reverfed, and that God do not acl in the matter, agreeably to the good pleafure of his will. On this plan, the ftate of fallen men would be un- fpeakably worfe, than it now is ; for no flefh would be faved. Difpofed, with one confent, to make excufe, all would do this, till their eyes were lifted up in torments. But, the falvation of fmners, or any number of them, depended, originally \ and from everlafl- ing, upon God. He hath made the needful pro- vifion, for fupporting that government, which fe- cures the happinefs of his kingdom, confidently with the exercife of mercy, towards guilty men. Hence faith Jehovah, Behold I lay in Zion, for a foundation, ajlone, a tried Jlone, a precious corner Jione, a f ure foundation,* This intends the divine Mediator, the Son of God, of whom it is written, Other foundation', can no man lay, than that is laid, "which is Jcfus Chrijl,\ When man had finned* which, was from everiafling, in his view, to whom , all things, from beginning to end, are naked and open, the queftion depended ablblutely on him, whether the whole, or any part of mankind lhould * Ifai. xxviii. i4. f i Cor.iii. ie. 496 be faved, or loft. Bat, becaufe it feemed good to him, whofe nature is love, he determined on a fcheme of faving mercy. This was from the be- ginnings before men were created, or had done good or ill. It was not a part of divine proceed- ing, undertaken in confequence of an actual apof- tacy, or, of an humble petition, preferred by fallen creatures ; on finding themfelves involved in guilt and ruin. The word of God teaches us to believe, that he bleiTeth the fubje&s of his faving goodnefs, with all fpi ritual blcjjings, in Chrifi, ac- cording as he had chofen them in him, to this end, that they Jhould be holy and without blame, before him in love, and in this way, having predejlinated them unto the adoption of children, by Jefus Chrifi, according to the good pie of ure of his will, to thepraife cf the glory of his grace, wherein he hath made them accepted, in the beloved. \ Thus was originated the divine fcheme of faving finners. It was con- ceived, in the aftonifhing mercy of God, from everlafting. God, therefore, fent his Son into the world, that men through him might be faved ; and to this end, to bear our fins in his own body on the tree. § . But, dependence on him, who fheweth mercy, cannot be defcribed, in its full extent, without adding, That fuch univerfally, is the moral ftate of men's hearts, by nature, that thofe rational fac- ulties, which render them fit fubjects of moral government, and capable, in this view, of what- foever is commanded, do not fecure their accept- ance of divine mercy, or render their falvation, at all hopeful. Such is their moral depravity, that no meafure of hope of eternal life arifes, merely, from their capacity of coming if they will, gr, of yielding that obedience, which has theprom- % Eph. i.4»5; 6. £iPet.ii.«4« ML ire of God in Chrift. Though ever fo capable, confidered as rational and moral beings, of what- ever is conditional of falvation, there is not fuch an heart in them. In the ad of proceeding, with one confent, to make excufe, is implied a total un- willingnefs to obey the gofpel. Hence, we mud go fome where elle, for a place of dependence, and of hope* for the falvation of men. Such is their oppofition to peace with God, that their Cafe being ultimately decided by them, they will have made their deltruclion fure. The fentiment is verified* beyond reafonable doubt* by the ex- ample of immenfe numbers, who live and die, ev- idently contemning the light and grace of the gof- pel. A ferious and impartial view of thefe muft force an acknowledgement, that in them is ex- emplified the fentiment intended by Chrift, in a parable on this fubjecl ; that, when the invitation comes* and men are aflured, that the oxen and fai- lings are killed, and all things ready, they make light vf it and go their way * Unlefs^ therefore, he who hath mercy compel them to come in,f they will neither be guefts at the wedding, nor tafte of his upper. Hence, the necellity of a merciful divine influence, to apply the Chriftian redemption to the fouls of men. By this the veffels of mercy are prepared unto glory. Human nature being what it is, the mighty power of God, renewing and fan&ifying the heart, is no lefs eflential, in the gcfpel way of falvation, than the coming and death of a divine Mediator* It appears, from no evi- dence, that fome of mankind return to God, of their own accord, and that others very differently from them, are indebted, for the fame thing, to the power, by which Jefus Chrift was raifed front the dead. | This latter, however, is the account^ * Matt. xxti. 4, 5. f J-uke xiv, 23. % Eph, i, 19* p p r 39 g exprefsly given by Saint Paul, of men's reitora^ lion to fpiritual life, and the divine favor. In- deed, the point is fettled, by the plain declaration of Chriit, No man can come unto me, except the Fa- iher, who hath fent me, draw him.* The meaning of this muft be learnt from other paflages, which fpeak of the fame fubjecl. Of this fort is the text, which faysy Whofoever will, let him take the water of life freely : and thofe words of Chrift: to the unbelieving Jews, Te will not come unto me that ye might have life*\ It hence appears, that his faying, No man can come, &c. was intended to exprefs men's unwillingnefs to obey the gofpel, as fufficiently great and invincible, to be overcome by nothing, fhort of divine power, fpecially man- lfefled, in forming their hearts to evangelical obe- dience. Nor lefs does perfeverance, in the Chriftian faith, depend on a merciful God. Though fecu- red by two immutable things, in which it is im- poflible for God to lie, dill it depends, at every moment, on his grace and influence. Believers are fpoken of, in the fcriptures, as infufficient, of themfelvesr to think any thing \ and therefore, as kept by the power of God.§ And though kcpt^ through fighting the good fight of faith, yet is their fufficiency for this derived from him, who giveth them the viclory, through fefus Chri/l. || Yea having hnilhed their courfe and kept the faith, it ilill depends on the Lord, the righteous judge to deliver them the crown of life in the day of his ap- pearing.*^ Thus, the falvation of men is of God, from the origin, to the comfummation. Yet, III. Such dependence is confident with the moral liberty and accountablenefs of men. * John vi.44. f John v. 40. £ 3 Cor. iii. 5. § 1 Peter i. 5. |] t Cor. xv. 57. If a Tim. iv. 8. 299 It may be, that fome have quite miftaken the meaning of the text, which fays, It is not of him that willeth, nor of him that runneth ', but of God that fheweth mercy. Numbers have probably thought it to mean, that men might will, and run, in the fenfe here intended, and (till not obtain mercy. But this can not be true ; for willing and running are the obedience of real Chriftians.* However fuch are well affured of eternal life, it is not of themfelves, but of God. With this, which is pretty evidently the true eonftruction, the words are put for no more than the adequate expreffion of men's dependence on the operation and mercy of God, That no Jtejb Jbould glory in his pre fence, f The word of God is more exDiicit, on no point, than in afcribing the falvation of believers to dijlingui thing, efficacious grace : Still it confid- drs men of all characters, as ever acting, with the higheft degree of moral liberty. In this light the divine Legiflator and Judge confidereth them, in his commands, promifes, threatenings, rewards, and punifnments. It is agreeable to found reafon, as well as a more fure word of prophecy, to believe, that men have fo much moral liberty, as is needful, to their being fairly accountable, for all their voluntary actions. But thefe include all, for which God will call them to account. Being of this fort, they are necefiarily free. The moral freedom of them confifts in their being voluntary. Nothing can be more free than choice, or volition. On this ground, men's voluntary actions are fit ob- jects of approbation, or reproof, according as they proceed from benevolent motives, or the contrary. But, it may be ufefully infifted on, as a dif- tincl: idea, that the impenitently guilty are moral- * i Cor. ix. 34. Heb. xii. 1. f 1 Cor. i. 29. 3oq • ly free, in whatever they do, as fuch. This 13 fufficiently evident from their actions being chof- en. That they are, and as fuch are criminal, is perfectly agreeable to the common fenfe of man- kind. Hence their refentment of injuries, and thofe penalties, which are annexed, by human laws, for fuch actions, as are grofsly prejudicial to fbciety, or individuals. So that common fenfe is decidedly in favor of the holy fcriptures, in refpect to this fubject. Accordingly, wicked men are free and accountable, in all their evil deeds ; and more fo in none of them, than in re- jecting Chrift and the bleffings of the gofpel. In refpect to them, therefore, its being true, that believer: are faved,by the diftinguifhing grace of of God, does, in np meafure, infringe their liberty of moral action. Nor does it leiTen, in any de: gree, the propriety of their being called to ac- count, and puniflied, for every deviation from perfect moral rectitude. Its being of God, that foroe of mankind were, from the beginning, pre- defoliated unto the adoption of children, by Jefus Chrift, and, in due time* are called by his grace, is no infringement of other jnzifs liberty of doing, as they choofe : nor hence, can it diminifh the fit- nefs of their being itrictly accountable. Accord- ingly, they are juftly condemned already, becaufe they will not come to Chrift for life, nor have him to reign over them, as their Prince and Sav- iour* If, therefore, any difficulty remain, itmuft be in the cafe of thofe, who are. made to diiier from others, by the grace of God, But there is none, in refpect to thefe. However difpofed, by divine influence, to peace with God, and to all the duties of an holy life, it is fufficiently evident, that they act voluntarily, and hence freely; for, in, refpect to thefe very things, it is Goa, wb 301 worheth in them to will and to do.* And though they act thus dependency, it is juft according as they are willing and obedient. Hence, men of all defcriptions of character are morally free, and therefore, juftly accountable, and praife, or blame worthy, according as they do well or ill; not- withstanding that dependence, by which the fen- timent feems, at fir ft, fubyerted. IV, That dependence, which has been defcrib- ed, is confident with the divine fmcerity, in the offer of faving mercy to all, who hear the gofpel. This, which naturally follows, as an inference, from the foregoing fentiraents, will doubtlefs be admitted, as involving no difficulty, in refpecl to fuch, as arefaved. Hence the queftion is, how can the fadt be true, and confident, in relation to thofe, who perifh ? The point being conceded, as proved, that the falvation of believers is wholly of God, this can be no ground of objection to the fmcerity, with which the offer is made to others. We have no authority for faying, that God cannot fincerely offer that to men, which they will certainly reject ; and even abufe, to their greater condemnation. If the reafon of their not accepting the grace of the gofpel, and the only reafon, fairly affignable by them, be mere unwillingnefs, the offer may be equally fincere, and benevolent, as if ever fo thankfully, and univerfaliy accepted. On the fuppofition, that all, who hear the gofpel, mould believe, to the faving of the foul, nobody would think of complaining, or find any manner of dif- ficulty, in feeing the truth and fmcerity, with which it is faid, Whofoever will, let him take the water of life freely. And what, in the prefent ft ate of things, is the difficulty ? Plainly this ,; * Philip, ii 13. 3°* many will not hear, that their fouls may live.— But, is it reafoning conclufively, hence to infer, that the offer of falvation is not fincere, to all who hear it ? The cafe, in this regard, is not al- tered, becaufe fome make light of it ; or, becaufe God diftinguifheth others, by his grace, making them willing in the day of his power. The moral liberty of fome men cannot be infringed, or at all leffened, by the grace, which, without effecting them, directly, or indirectly, captivates others in- to the obedience of Chrift. Indeed, their cafe, in regard to the things mentioned, is juft what it would have been, had thofe, who are now faved, been left to perifh, with hypocrites and unbe- lievers. It is the glory of God, to difplay the aftoniih- ing benevolence of his, heart. This is done, in the gofpel offer of mercy to poor fmners. Nor is the cafe altered a whit, in this regard, by their making light of it. It were indeed an evil and very hard cafe, if the God of mercy after giv- ing his fon to die, the juft,for the unjuft, might not offer them life and favor, and have the glory of doing it fmcerely, and from motives of infinite benevolence, becaufe, fad to be told ! men are univerfally vile enough, by nature, to defpife the* whole, and pervert it to their greater damnation ; fo that, if any are faved, it muff be through the riches of his grace, according as he had ch often them in Chrift i from the beginning. For ought, which comes within the reach of finite difcernment, God may be fmcerely benevolent, in offering that to men, which it would not be for his glory, and the happinefs of his kingdom, and conse- quently, not confident with infinite rectitude, to impofe on them, making them willing to receive it, if otherwife unwilling. Punifhing them, for their obflinacy and ingratitude, would evidently be doing them perfonal juftice. Nor is any but a mind, which comprehends all things poffible, capable of deciding, whether it would not be aa act of juftice, or even the only way of doing juf- tice to the univerfe, for Him, who governeth all, to treat them as veffels of wrath, inftead of mak- ing them veffels of mercy. And becaufe their own choice, if fuffered to fix an ultimate decifion, will infallibly fecure their eternal punifhrnent, can no offer of divine mercy be made them, confidently with fincerity I To admit this, would be taking that for granted which is not true ; that the good of the perfons, to whom the offer is made, mud be the object chiefly aimed at. But this is fo far from being the cafe, that manifefting the infinite glory of Jehovah, as the fource of all rational and benevolent happinefs, is in this, as in every thing, to be fupremely regarded. And fince the divine goodnefs and mercy are exceedingly manifefted, in the offer of falvation to guilty men, whether it be accepted* or rejected, it would be very unfair, to queftion the divine fmcerity in the matter ; either becaufe multitudes cut themfelves off from enjoying the bleflings offered, or, becaufe God diffinguifheth others by his grace. If God fo loved the world, as to give his Son to die, that the guilty might be redeemed from the curfe of the law, and this were demonftrated, by the coming and work of the Mediator, we have all the evidence of fincerity, which ought to be defired. Men are treated, as rational beings, capable of underflanding the effential truths of revealed religion, and in no difficulty of obeying, but what confifls in an evil heart. Hence, the cafe of thofe, who reject the water of life, and have their portion, where the fire is not quench- ed, is precifely that of the perfons, reprefented by Chrifl in the parable. Thefe, when invited to 3°4 ' an exellertt entertainment, would not come. The mailer of the feaft was angry therefore, and faid* none of thofe men who were bidden (hail tafte of my fupper.-f- A review of this fubjeft will lead to feveral important inferences. I. The divine goodnefs is no lefs apparent, in the provifion, and offer of falvation to finful men* than if all, who hear the gofpel, fhould believe and be faved. The love of God, to a loft world * was great enough, to give his only begotten Son, that none, who believe on him* fhould perifh. — And is this love diminifhed, or rendered lefs won- derful, by the returns, which it meets from thofe , who perifh, in impenitency and unbelief? God forbid ! Was the beneficence of the man, who made a great fupper and bade many, really lefs, than if all, who were invited, had accepted the invitation ? Ought he to beefiemed the lefs bene- ficent, becaufe all with one confent, began to make excufe, fo that none were guefh, but thofe who were compelled to come in ? Every candid mind will anfwer, no. But, the love of God, in the Chriflian redemp-* tion, appears, in fome refpects, more wonderful, than if men, on hearing the gofpel$ fhould univer- fally believe, to the faving of the fouL It is true, there are fome, who feem to imagine* that the xloctrine of a partial falvation is reproachful of infinite divine goodnefs, and therefore, not con- fident with it. Thefe perfons, however, have quite miftaken the true fyftem of Chriflianity, with the divine character and purpofes, there brought to light. We may argue, with as much phufibiiity, that any evil, consequently, that the exigence of prefent evils, is inconfiflent with th O Martha, you are too anxious about matters of inferior concern, to the neglect of what is more ne- ceifary. You are all in a hurry to furnifh fuperflui- ties, and make things convenient for bodily com- fort ; which prevents your attention to fpiritual inftruction, and the good of your foul. You need not make fo much parade about outward things, as preparing a variety of dimes, and let- ting every thing in the niceft order. What is barely fufficient to anfwer the demands of nature is enough : and having done this, reft eafy, and imitate Mary in improving the prefeht moment, ia attending to my doftrines and direclipns ; for this is a bufinefs of fuch importance, as that noth- ing is needful in comparifon with it." Thus may we conceive our Lord as addreffing the bufy Martha. And what are we to fuppofe was meant by the one thing needful ? And what better gen- eral term can we exprefs it by, than that of relig- ion ? Religion, then, we may confider as the one thing which alone Chrift calls needful. But what is religion, you alk me ? To tell you, merely, that religion is the one thing needful, is to leave you as much in the dark as before. For the queftion occurs, 'what is religion ? Are there not numberlefs opinions about it ? And can it be expected, that what has been the fubjecl: of dif- 0 3'* pure for ages can be fettled in an hour ? An an- fwer to this queftion will lead me into fomewhat of a particular detail of the mofi: eifential things which belong to religion : But a bare fummary only, is what can be expected in a fmgle dif- courfe. Religion in general implies in it cer- tain doctrines or truths, relative to the king- dom of God, which are to be believed : and cer- tain duties to be practifed — or, in a word, reli- gion confifts in faith and practice. Let us glance at each of thefe, viz. the doctrines which are the objects of our faith, and the duties which we are to perform in the difcharge of religion. And here a few (ketches may fuffice for the prefent, where there is fcope for a treatife. i. That there is a God exifting in the unir Terfe, is a doctrine of primary importance in re- ligion. This indeed lies at the foundation of religion. Difcard the exiftence of Deity, and the very bafis of religion is fubverted. It has nothing to fupport it. It is a mere chimera. — Well, can we entertain any doubt about the exis- tence of God ? Is any truth more demonflrable ? Look around you, and wherever you turn your eyes, you will difcover traces of almighty power and infinite wifdom. Who made you ? Who formed your bodies with all thofe members and organs, fo curioufly adapted to the ufes for which they were evidently defigned ? Who framed your fpirits, with thofe noble faculties of underftand- ing and will ? Are you not conitrained to ac- knowledge with Elihu, " That there is a fpirit in man, and the infpiration of the almighty giv- eth him underftanding ?" Look around this world, and take afurvcy of its ftupe idous great- nefs, its utility, its fubferviency to the accomo- dation of its inhabitants. How regular in its perpetual motions and revolutions ? Take an ex- panded view of the heavens, and there 3*9 u See worlds on worlds compofe one univerfe." How amazingly great are thefe celeftial bodies ? How countlefs their number ? How perfect their order ? How exact their revolutions ? Are not all thefe fufficrent proofs of a Deity ? Can any but a fool have the impudence to fay, " There is no God." Well if there be a God, this is a great point in religion. If fully believed and realized, in its whole import', it will, of courfe, lead us into the very bowels of religion ; efpecially if viewed In connection with the next article, which de- mands our notice. 2. Not only is it a fundamental doctrine of religion, that there is a God ; but that he is a being of all poihble perfection, both natural and moral. If there be a God, he mud have exifled from eternity — He had no beginning, and confequently mult have exifled from a neceftity of nature ; and what exifls necejfarily^ mud be infinite, not only as to duration ; but alfo, as to greatnefsy or as to the quantity of exiftence which he pofleffeth. A being, exifting neccjfarily^ can be fubject to no limitation, in any attribute or property which he poffefleth : Becaufe if necejfity requireth one de- gree of perfection, for the fame reafon it requireth two, or ten, and fo on to infinity. If then, from God's flupendous works, it be manifeft, that he is poffefTed of any perfections, thofe perfections mufl be in him to an infinite degree : Becaufe thofe perfections exifting in 'him neceffarily, mufl be infinite, in as much as neceffity of exiftence can be reftricted to no bounds. If, therefore, it be evident, from the works of God in creation and providence, that there is any degree of power wifdem or goodnefs in God, thefe perfections mufl be exalted to abfolute infinity ; or in a 3ao l word, God is a? ^reat and as good, as it is poffi- bie for an infinite Being to be. No weaknefs, in- fufficiency, or imperfection can be afcribed to God. There is not the lead defect in his char- acter. It is not poffible for a Being of his bound- lefs capacity, to be better or more excellent than he is. Whatever is mod glorious, moft excel- lent and perfect, exifts in him to an infinite de- gree. Reafon and revelation confpire to evince, that God is fuch a Being. All the moft amiable perfections, of which all created Beings are pof- ieffed, are nothing, compared to the tranfcendent excellencies of the divine nature. This is a cap- ital article in the fyftem of religion : For if there be any defect in the divine character, it proportion- ably diminifhes our obligations to refpect God ; and of courfe, faps the foundation of religion, which effentially has refpect to God for its object. 3. Religion fuppofeth, that God, acting in character as the great moral Governor of the world, hath given a law to his rational creatures, to which he requires their perfect obedience •, and hath guarded this lawr, with the moft awful fanc- tions, by annexing proper penalties to the breach of it. If there be a God of infinite perfection, who hath made creatures capable of moral government, it is rational to fuppofe, that fuch a Being would inftitute government amongft his creatures. It is certain, if he be a Being of perfect moral char- acter, he cannot be indifferent to the moral con- duct of his creatures. He muft delight inorder — in that virtuous affection, and regular courfe of conduct, which tends to the general good of his rational creatures. Moral virtue or holinefs, therefore, muft be pleafing to him ; and the con- trary muft be difpleafing. It is rational to fup- pofe, therefore, that God would require of moral 3" it beings fuch a difpofition and conduct, as is ne- ceffary to preferve amongft them the mod perfect order, harmony and felicity. And if any mould prefume to depart from fuch a perfect rule of duty, to frown upon them, and punifh them, according to the hatred which he bears to fuch wickednefs. That God mould thus put his creatures under fuch a falutary law, is agreeable to the dictates of impartial reafon ; and it is a cafe very cleat from the holy fcriptures. And let it be obferved, that the fum of what this law requireth is, that we mould love God with all our heart, foul and flrength, and our neighbour as ourfelves : That is, that we fhould exercife a kind and benevolent affection towards all beings according to what they are. Such a difpofition would comprize in it the fum of all morally good qualities ; it would lead to all right conduct in every inftance ; and it would tend to univerfal good amongft the whole fociety of moral beings. It would promote peace, harmony and all thofe kind offices, which would conduce to the undifturbed repofe and happinefs of the whole fyftem. And any departure from this rule, would interrupt the common felicity* This law, therefore, which God hath eftablifhed amongft his rational creatures, is an excellently good law. For it is fuch as that the general good cannot be fecured and enjoyed without it. And we muft all come to a perfect conformity to this rule, before we can be perfectly happy. Moreover ; it is to be considered, that to the breach of this law there is a penalty threatened, in proportion to the evil merited, which, in a word, is eternal death. This alfo, is founded in reafon. For if it is beft that a law fhould exift, it is beft that it fhould be guarded by proper fanctions. This is even neceffary for the general good ; thajS S s 322 i 1 ail might be fenfible how important a thing it i$$ that all mould render a ftricl conformity to God's excellent laws, and be deterred from apoftacyv Now this idea of the divine law is what eflentially belongs to religion. Really, this fpirit, which the law requires, is the very foul of religion. And let us have this temper reigning in our hearts, and I am perfuaded it would immediately fettle all our material difputes about religion. — But to proceed, 4. Let it be obferved, that we have all broken this moll excellent law 5 yea, have become en- mi >:y again ft it. This is an awful truth, abundantly taught us in the holy fcriptures, in fuch places where it is aliened, That there is no man who li vet h and fin- neth not* • If we fay we have no fin , we deceive our~ felves, and the truth is not in us. And indeed, this is a doctrine, which is fuppofed from one end of the Bible to the ether. It is alfo evident from our own conltant experience, if we will only attend to our own hearts and cor. duel. "Where is there one* who is bold enough to fay, I am confeious to myfeJf, that, from the firil moment of my exigence, I have coufrantly and invariably loved God with all my heart, or to the utmoft extent of my . natural capacity — That no affection hath for one moment taken place in my heart, which is inconfiflent with fuch a difpofition. Never was I chargeable with the leaft degree of pride, malice, revenge, envy, covetoufnefs, lufty &c. ? None can think this, without the groffeft delufion. But on the contrary, it is glaringly manifeft, " That the wickednefs of man is great in the earth, and that every imagination of the thoughts of his heart is only evil," continually.'3 Now this being the cafe, what mud be our Hate with relation to that good law which we 323 fcave defcribed ? This is the language of the law, to all thofe who have tranfgrefTed it. u Curfed is every one who continueth not in all things written in the book of the law to do them." This being the cafe, ihat we are all finners, and tranfgreflbrs of rhe law ; we, of courfe, are fubjected to its curfe. This curfe implies eternal damnation. To this deplorable date, then, are the whole human race reduced.— They are all expofed to eternal damnation, without any poiTibilhy of help or re- lief from themfeives ; for all mankind being fin- ners, might juftly be fubjecled to the wrath and curfe of God forever. But here let it be obfeved, 5. That God, of his fovereign grace, hath provided a new method of life and falvation, by giving his own Son to die in our room and ftead, bearing the curf of the law, being made a facri- fice for fin, and fo opening a way for our recon^ ciliation to God. This brings us to aconfideration of the gofpel 5 a thing of the utmoft importance to be under- ftood by every Chriftian. What then is the gof- pel ? It. is ufefui here to obferve, that God, acting in character, as the great moral governor of the world ; having given a law to man, as the rule of his duty, and man having broken this law ; it became the Supreme Magiflrate of the univerfe to maintain the honor of this law, and fave it from finking into contempt. If it be beft to have law in any government, it is beft it mould be o- beyed, or if tranfgreffed, that the criminal mould be punifhed. Laws anfwer no purpofe at all, if they may be broken and trampled upon, without the offender's incurring any punimrnent ; or with- out the legidature's manifefting any difpleafure at fuch conduct. To act in fuch a manner, is to deftroy all .government at once, and it is equiva- lent to letting every man do what is right in his • • 3*4 own eyes, or jud as he pleafes, with impunity.-— This never can be tolerated in any kind of gov- ernment ; much lefs in the divine. God, there- fore, having fet up government, muft fupport it — ~muft punifh rebellion, and the violations of his law. But how can God fupport his government, when it is oppofed by any of his creatures ? If fvery tranfgrejfion and difobedience receive a juji recompenee of reward^ God will bear a fufficient teftimony againft fin, rebellion will be difcounte- jnanced, and the dignity of government will be maintained. But is there no way whereby the offender may efcape punifhment without any in- jury to government ? Yes, this has been done by the atonement of Chrift, And this was the very thing for which the atonement was neceffary. What Chrift did and fuffered, anfwered the fame ends as would have been anfwered by the eternal punifhment of the finner himfelf. It vindicated the honor of God's law and government. Chrift " hath magnified the law and made it honorable.'' " He hath declared God's righteoufnefs ; that he might t>e juft, and the juftifier of him who believeth in Jefus." " He hath redeemed us from the curfe of the law, being made a curfe for us." God " hath made Chrift to be fmfor us, who knew no fin, that we might be made the righteoufnefs of God in him." This fubftitution of Chrift for us, in magnifying and honoring the law, declaring God's righ- teoufnefs, in the remiffion of our fins, bearing the curfe, and in this way, making atonement for the fins of men, I conceive to be the effence o* the gofpel, and the foundation of Chriftianity. What Chrift did, and underwent in this affair vindi- cated the honor of God's law and government, as much as if thofe who were faved by him had themfelves fuffered the curfe of the law to the utmoft of their demerit. 3*5 Ir may be well to obferve here, that what Chrid did, in the affair of our falvation, was not to eradicate any implacable difpofition which there was in the heart of God the Father, and to render him more benevolently inclined ; but it was to open the way for the exercife of that infi- nite fountain of goodnefs, and grace, which there eternally was in God, confidently with the eftab- lifhed rules of his government. Chrift did not work upon the father to render him more kind and gra- cious ; but to make it confident with juftice, and the reclitude of his government to exercife his goodnefs and grace towards thofe who had broken his mod excellent law. Chrift having fupported God's authority, and the honor of his law, by making atonement, grace may now reign through righteoufnefs, and in perfect harmony, with it. It is a defirable thing in a moral as well as a po- litical ftate, that the dignity of government be maintained, and that a fupreme ma^iftrate appear to be juft, as well as gracious in his adminidra- tions ; and it was in this view that the facrifice of Chrid was necefiary. This was the defign of the atonement. Chrid having thus opened the way for the honorable exercife of grace towards the ill-deferving ; the next dep is, as follows : 6, God now calls upon finful men to repent and believe the gofpel, as the only way to efcape eternal ruin, and obtain everlading life and fal- vation. These invitations and calls to " repentance toward God and faith toward our Lord Jefus Chrid," are abundantly fcattered through the word of God. Thefe are all founded on the fup- pofition of the atonement exhibited in the gofpel. And it is worthy of fpecial notice in this place, that, without faith in Chrid, and a genuine turn* il %±4 ing to God, and dedication of ourfelves to his fervice, there is no rational hope of falvation, not- withftanding the provifion which is made in the gofpel, by the facrifice of Chrifl. Altho* Chrift halh wrought out redemption for us, and the door of mercy hath been opened, yet fuch as continue to reject the Saviour — will not come to him that they might have life, and perfevere in their im- penitency and unbelief, are as much excluded from falvation, as if Chrifl had never died. But he, who hearing the report of the gofpel, gives credit to it, calls himfeif en the mercy of God through Chrifl, and leads a life of evangelical o- bedience, trufting in the merits of the Redeemer for acceptance with God, he mall not be call out ; but be entitled to all the bleffings of the covenant of grace ; and fhall finally enjoy eternal life, in a future world. 7. The believer having his peace made with God through faith in Chrifl:, henceforth devotes himfeif to a life of holinefs. The divine image, which he had loft by his apoffacy from God, is rcftored in regeneration. He now receives a tafte to perceive the beauties of holinefs. The divine character, as exhibited in the law and gofpel, appears glorious. His heart is united to God in a Oirit of difintereiied affection : and he feels a benevolent regard for his fellow-men. — He even wifhes well to his enemies ; and he bears a pe- culiar affection for his Chrift ian brethren. He forfakes that courfe of fin in which he formerly indulged himfeif. He denies himfeif, takes up his crofs and follows Chrift. Whatever he does, he aims to do all to the glory of God. He exercifes himfeif in prayer to God, and pours forth his heart in praifc to God — attends on divine worfhip — reads the word of God — gives atten- dance to the miniftry of it ; and attends on the 3*7 ft ordinances which God hath appointed in his word. " He exercifes himfelf to keep a con- ference void of offence toward God and toward men." He aims to act juftly in all his dealing* with his fellow- men. He is ready to (hew mercy to fuch as are in diflrefs. In a word, he makes a bufinefs of living in the performance of all the duties of religion ; and thus becomes prepared for the eternal inheritance, of which he lives in humble expectation at the concl uficn of this tranfitory life. This life of holinefs, in a candidate for eternal glory, is an important article of religion. — " Without holinefs no man mall fee the Lord." This work of fanctification is progreilively carried on, during the continuance of this life though it doth not reach to perfection, 'till the believer fhall arrive to the fete of juft men made perfect, in the future heavenly world. Before I difmifs this head, I feel myfelf con- tained to mention one doctrine more, of diftin- guifhed importance in religion — which is, 8. The doctrine of divine providence as ex- tending to all events whichever exift. This is infeparably connected with the religion of the Bible. The doctrine of providence implies God's overruling hand, and direction of all things, w ich ever come to pafs, agreeable to his eternal purpofe, and a plan laid in his own mind from the foundation of the world. " God worketh all things after the counfel of his own will." He fitteth at the -head of the univerfe — hath his plan perfectly in view — fuperintends, manages and conducts, all the affairs in the univerfe, in infinite wifdom. Things which to us appear the moil: cafual, are at his difpofal. " The lot is caff into the lap j but the whole difpofing thereof is of 3^8 the Lord." Not a fparrow falls to the ground without his direction, and the very hairs of our heads are all numbered. It is rational to fuppofe^ that if God made a world, he would take the iupreme government of it into his own hands : and that he would fuffer no event to come to pafs, but what he forefaw would anfwer fome val- uable purpofe. We have reafon to think, that not the moil: minute affairs can take place without his permifTion and difpofal : much lefs may we think, that matters of greater confequence, fuch as relate to the moral world and the everlafting ilate of moral beings, mould be neglected by him, and be left to the decifion of capricious chance. God's almighty power renders him able to overrule all events, and his infinite wifdom and goodnefs would induce him to do it. This certainly is a comfortable thought, that God reigns, directs and regulates ail the affairs of his kingdom. Under his adminiftrations, all things mail move on in fuch an order, as fhall finally iffue in the greatefl good of the whole. God is iupreme, and hath at his control, devils, tyrants, fin, fate, chance, or whatever can be fuppofed to be the moil power- ful to oppofe his government. He can render them all fubfervient to his providential will. " The wrath of man (hall praife him, the re- mainder of wrath will he reftrain." The doctrine ofprovidence, as the fruit of an infinitely wife plan, affords matter of pleafing contemplation : and with pleafure might we ex- patiate upon it, would the prefcribed limits of my difcourfe admit. It is a doctrine, very intimately involved in the fyflem of religion, taight in the holy icriptures. It lays the foundation of an im- plicit truft in God, amidil his mofl myfterious dif- peniations — a chearful fubmiiTion to his will — ex- ultation, un^der his government y comfort and fup^ n port in adverfity, and all the dark fcenes, through which the people of God are called to pafs — and an alTurance, of a happy ilTue to all events, within the extenfive fphere of God's dominions. " The Lord reigneth, let the earth rejoice." We have now been led to contemplate on the leading and mod important doctrines of religion* together with the practical duties of it. The out- lines are all that can be exhibited in fo fmall a compafs* Thefe are connected with various othef branches of religion, which are implied or de- pendent on thefe principal heads, and which na«* turally flow from them ; and which I mull: now pafs over in filence, or but barely mention in a general way*—- Such as the primitive rectitude o£ man— The firfl father of our race acting as the reprefentative of his pofterity— The fubfiflence of three perfons in one God — The incarnation o£ Chrift in union with the divine and human na- ture— The neceffity of regeneration— *The infli- tution of a church, furnifhed with proper .officers* as bifhops and deacons ; and the ordinances of the Gofpel, viz. Baptifm and the Lord's Supper— The redirection of the body ; a future judgment — Heaven and Hell. Thus have I endeavored to prefent to your view, very briefly indeed, what is implied in the one thing needfuU T t Religion the one Thing needful. SERMON IL LUKE X. 42. One thing is needful, HAVING, in the former difcourfe on this fubjett, fhown what is implied in the one thing, whichour Lord fuggefted to Martha as be- ing needful^ in fuch a manner as imported, that nothing elfe was needful in comparifon with this ; and having obferved, that religion was the grand thing intended by this phrafe ; and having given a particular detail of the main articles of religion, both as to faith and practice, we now proceed, as was propofed, II. To Ihow how this one thing appears to be needful ; or fo infinitely important, as to have the pre-eminence before any thing elfe. 1. Religion appears to be in the higheft fenfe needful ; and as it were the only thing that is fo, if we confider the greatnefs and excellency of that Being, who is the grand object of religion. I 33* It has been obferved already, that religion, ef- fentially confifts in a regard to the Deity. From him it receives its foundation. Without the fup- pofition of his exiftence and perfections, it intire- ly vanifheth, and with him is excluded from the univerfe. Religion, as itis founded in the being and perfections of God, its importance mud bear proportion to him who is the grand object of it. If the God you are bound to ferve, be a lictle in- significant Being, you are under no very great obligations to regard him and pay him religious veneration. Your religion may fink, in propor- tion as the object of it finks. God and religion ought to be meafured on the fame fcale. They are both fo interwoven, as that their greatnefs and importance are exactly commenfurate. They rife and fall together. A great God, can com- port with nothing ihort of a great and mofl im- portant religion. And now let me afk you, how great and glorious that^ being is, who is the object of your religion? If you fay there are no bounds to be fet to him : he is absolutely infinite as tt> greatnefs, dignity and excellency ; it follows of courfe, that religion which has its principal refpect to him, muft be infinitely important j and this is to fay, it is the one thing needful. If you fay ^religion is but of little conlequence — a mere need- lefs, trifling affair, and which may be attended to only in fubordination to your temporal interefl,and humour ; you muft, to be confident, fay, that your God is a little inferior being, fo little and in- fignrficanr, as that to pay him much religious Jiomage is a thing quite unnecefTary and impro- per* But notwithstanding men are apt to enter- tain mean and unworthy thoughts of the ineom- prehenfibly great Jehovah, yet it is a clear cafe* that, in point of dignity and excellency, he tranf- ^ends all bounds*" His glory is fet above tb$ 333 heavens." Now if God be a Being offuch tranf- cendent greatnefs and glory, it follows that reli- gion, which hath him for its object, mud be infi- nitely important ; and if fo, it is the one thing needful. 2. The importance of religion appears if we confider, that it is the proper ufe of our intellectu- al and moral powers, lhc powers of reafon, un- der (landing and moral agency, are neceffary to the exercife of religion. Without them, we can neither know what it is, nor practice it when known. And the exercife and practice of this feem to be the principal purpofe for which we were made rational creatures. If we were made chiefly with a view to fenfual enjoyments, what need was there, that we mould be indued with fuch noble intellectual faculties ? Why were we not made like the brutes, if like them we are to live without religion. They who are devoid of reafon, and have only the. organs of fenfe, can en- joy animal delights. Why men were made fupe- rior to them, as to moral powers, was doubtlefs, that they might apply thefe powers to the exer- cifes of religion, to which in a fuitable direction, they are fo properly adapted. The furvey of our frame and ccnltitution, indicates the end for which we were made, which muft have been re- ligion j this being the only fuitable ufe offuch ra- tional faculties. In this view of the matter, reli- gion appears, at lead, to be as needful and impor- tant as the intellectual powers of our nature. 3. The importance of religion, fo as to be ef- teemed, the one thing needful, appears, if it be considered, that it is only in the knowledge and practice of it, that we can efcape everlafting mifery and attain unto everlafting felicity in the future world. The religion of the Bible fuppofes a future ftate3 of everlasting rewards and punifhments. *** 1A Thefeare things of infinite importance. They are fo, if realized, in the view of all fenfible be- ings. We all dread mifery. The very terra im- plies in it an idea of fomething abhorrent to na- ture. And eternal pain is fomething mocking beyond defcription. Even the lead degree of pain continued in an eternal duration, exceeds in quantity, the greatefl: pofhble degree of pain, which is only finite. One foul fubjected to mif- ery, to endlefs ages, will undergo more pain than what the whole creation could endure in millions of millions of years : for what is infinite in quantity muft exceed the greatefl degree imagin- able of what is finite. Now imagine yourfelves to be cad into the midft of a glowing furnace, and to be kept alive there, for a year, a day, or even an hour, fufceptible of pain as you are at prefent, and how fhocking would be the thought ! But this would be nothing compared with being configned over to endlefs mifery— in a lake of fire and brimftone, the fmoke of which afcendeth up forever and ever. If you only realize the ab- horrence which your natures bear to pain, efpe- cially when it is very intenfe, and of very long continuance ; the eternal fufferings of the wicked in a future world muft appear amazingly dread- ful. Who can dwell with devouting fire ! Who with everlafling burnings 1 If we give credit to the fcriptures, we mult believe the pains of hell to, be extremely great, as to degree ; and they are infinite, as to duration. This thought, properly adverted to, would fill the finner with terrors, like thofe of the jailor, and make him cry out, in his ftriking language, " What muft I do to be faved ?" This is a queftion of the greateft import tance ; and how can it be anfwered ? Surely no other wife than in the words of Paul, " Believe in the Lord Jefus Chrift and thou fhall be faved.'3 335 There can be no efcape from this dreadful Hate of future punifhment, but by embracing reli- gion. " How fhall we efcape if we neglect fo great falvation ?" The wicked mall go away into everlafling punifhment. This is to be the de- plorable condition of all thofe who neglect reli- gion till their ftate of probation be finifhed ; but fuch as become the hearty friends of religion, mall efcape ail the horrors of eternal damnation. Doth not this thought emphatically proclaim the importance of religion * and prove it to be the one thing needful ? Moreover confider, that it is only in the way of becoming friends to religion, we can rationally expect to arrive to the manfions of the blefled in heaven. Heaven is a place of fupreme fe- licity. Its joys and honors are inconceiveably great, and of endlefs duration. "Eye hath not feen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them who love him." In heaven, every evil fhall be removed, moral and penal. There is no pain for- row or grief in thofe celeflial regions. M They fhall hunger no more, neither third any more, neither fhall the fun light on them nor any heat : for the Iamb which is in the midft of the throne fhall feed them and fhall lead them unto living (fountains of waters ; and God fhall wipe away all tears from their eyes." Inconceiveably great are the honors which fhall be conferred upon the faints, in the world of glory. They fhall reign as kings and priefts with Chrift. How great fhall be their joy and blefiednefs, when they fhall be admitted into " God's prefence where there is ful- nefs of joy, and placed at his right hand, where there are pleafures forevermore I" How magnifi- cent and fplendid is the reprefentation, which St. John gives of the new Jerufalem ! Which is de- fined to be the place ©i habitation for th« 33<$ t righteous. It is probable, that the faints in heavcfl will enjoy a degree of happinefs, equal to their capacities, and as they improve in knowledge, their powers and enjoyments will be progrefTively increafing forever. And is this flate of fupreme felicity and glory attainable by fuch worthlefs creatures as we are ? Yes it is ; but it is fo, only in the knowledge and practice of religion. The wicked, impenitent, and unbelievers are excluded from the kingdom of heaven- — the new Jerufa* lem. There lhall in no wife enter into it, any thing that defileth, neither whatfoever worketh an abomination, or maketh a lie ; but they which are written in the lamb's book of life. Now in this view, which we have taken of the heavenly world, can we lightly elteem it ? Is it not a thing of infinite worth ? Are all the honors and treas- ures of this world, in any meafure, to be compa- red with it ? Doth not this befpeak the fuperlative importance of religion, which alone, through the grace of God in Chrift, can advance us to this exalted flate of perfection and bleffednefs ? Efpe- cially confidering the horrors of eternal punifh- ment, in connection with the joys of the heavenly world, and that religion alone is available to ex- empt us from the one, and advance us to the oth- er, it muft appear with inconteflible evidence, that it is the one thing needful ; in comparifon with which, all other things are worthy of no confid- eration. 4. Religion is the one thing needful, as it is univcrfally needful ; thai is, it is needful for every body. There are many things thought to be of very confiderable importance for fome perfons in certain ftations, callings, or conditions of life ; which, however, are not neceflary for others. But religion is a thing indifpenfibly neceflary for all. It is needful for high and low, rich and poor, old 337- .and young, wife or fimple, bond or free, black or white ; be their rank or condition in life what it may. Every one who is a rational creature, is a moral agent, and has an immortal foul, is bound to be religious — Men of every defcription, clafs or occupation, are under indifpenfible obligations to glorify God, and to live in the practice of all religious duties. Some who move in a high fphere of life, think themfelves above religion $ they fcorn to be under its bonds ; it is too vulgar for them ; they look down upon it with con- tempt. But this is a falfe conceit. Religion is not degrading \ but ennobling ; it pours a luftre on men in the moft exalted ftations of life. Be- fides, let fuch confider, that God is able to abafe the proud, and will do it ; and punifhmcnt in- flicted on them will be as grievous, as on thofe in\ the lower ranks of life. Some, by reafon of their meannefs and obfcurity, think themfelves exempt- ed from the laws of religion, and are free from its reftraints ; but this is alfo a miftake : for re- ligion is too excellent to be undervalued by any i nor can fuch, better than others, endure the mi£ eries which arife from their neglect. Some are ready to imagine, that religion might fuit well e- nough fome orders and characters of men $ fuch, for inftance, as minifters, deacons, and perhaps church-members ; but, as for the body of the people, it is very little needful for them — They are free from its fhackles, and they may be allow- ed to live in the neglect of it. But this too, is a great miftake. All who undervalue religion, and live without the pra&ice of it, mud fuffer the ter- rible confequences of their neglect — They muft be banifhed from the beatific prefence of God, and fuffer the curfe of his broken law ; and to endure this, muft be as dreadful for them, as for others. y u z$* Extreme pain mud be intolerable to all beings^, who have any feeling. To all perfons, therefore, capable of pleafure or pain, joy or forrow, reli- gion is needful, let their fituation in the world be what it will. This thought ferves to fhow the great importance of religion, and demonftrates it to be the one thing needful ; efpecially, taken in conjunction with all the former confiderations, which have been brought into view. The way is now prepared for the Application. i. It is pertinent to remark, that religion is a rational thing. Both the doctrines, and the du- ties of religion are fuch as mud: be approved of, by the dictates of impartial reafon. There is a beau- tiful fymmetry and coherence, throughout the whole fyltem of religon. There may, indeed, be jny{f.eries in it, which furpafs the comprehen- fion of finite minds : Nor is this ftrange, fince religion bears fuch a peculiar relation to God^ who is an infinite and incomprehenfible Being. An infinitely great omnifcient, omniprefent and eter- nal Being, is full of myitery to finite understand- ings : And yet, not to acknowledge the exif- tence of fuch a Being, is the groffeft abfurdity, and repugnant to the cleared demonftration, on prin- ciples of unbiased reafon. Many things in reli- gion, may be above reafon to comprehend ; but not inconfiftent with it. To fatisfy ourfelves that religion is a thing ra- tional, let us take a fummary review of the prin- cipal heads of it. In the firft place, is it not per- fectly agreeable to reafon to fuppofe that there is a God exifting, and that he is a Being of infinite perfection and excellency ? So far, we go on fure^ ground : The thre&old of religion is fupported 339 by reafon. And in the next place ; that fuch a Being is worthy, of fupreme regard, veneration and love, is evidently not abfurd but entirely con- fonant with reafon. Coniider once what is the moft proper object - of love. What can be fo, if infinite amiablenefs be not ? If there be no defect or blemifh in the divine character, but, on the contrary, if he be great, glorious and excellent, to the higheft porlible degree > if he be the crea- tor, preferver and benefactor of mankind ; he muft be a being worthy of the higher! efteem and love. Is not this fentiment founded in reafon ? What ought we to efteem, and love, if not the perfection of excellency, and the fountain of all bleflings? And if it be reafonable, that fuch a Being mould be loved according to his amiable- nefs ; then God's moral law is a reafonable and good law, which requireth us to love the Lord with all our hearts, fouls and flrength. The law of God is reafonable in proportion to his worthi- nefsoflove, which is great in proportion to his perfection and excellency. God's law, therefore, the fum of which is, that we love God with all the heart, has its foundation in reafon. It is rea- fonable alfo, in this view, as the love which it re- quires, is the great band of union amongft all mo- ral beings. Love attracts all intelligent beings towards one another, it cements them together and excites each individual to feek the good of the whole ; it is, therefore, conducive to univerfal happinefs : And when this love is extinguifhed, the bands are broken, the union is dilTolved, and therefore individuals are oppofed to one another, and inftead of aiming at mutual good, are difpo- fed to feek their own private intereft, at the ex- penfe of the public weal. Now a law, in the keeping of which, general confufion and mifery is guarded againft j ajid the general peace and 34* happinefs fecured, muft be a reafonable and good law. And it may here be obferved, that a per- fect conformity to this law implies in it fuch a temper, as will lead to all the various, particular branches of moral virtue. So that if the law be reafonable, the whole circle of duties belonging to religion are fo. So far then, all appears to be agreeable to right reafon. There is a God — He is poffefTed of abfolute perfection and glory ; he is therefore to be loved with all the heart ; of con- fequence, God's law which requires this is reafon- able. It appears alfo to be reafonable that God, as he is by underived right, the fupreme Legiflator to his creatures, mould affix penalties to the breach of his law. This is effential to law ; and in no other way can government be fupport- cd. And thefe penalties ought to be great, in proportion to the evil of fin ; which as commit- ted againft a God of infinite greatnefs and dignity, muft be infinite. This being the cafe, as man- kind are all finners, they are expofed to endlefs punifhment. So far as this, is what is contained in the reli- gion of nature ; and fo far, all appears to be found- ed in reafon. And if, in the next place, the Chriflian fchemc be brought into view, this alfo appears to be agreeable to reafon ; although, to have inveftigated it, without the aid of revelation, would have been beyond the power of man. If Crod entertained thoughts of mercy towards fal- len man, was it not mod fuitable and agreeable to reafon, that this mercy fhould be exercifed in fuch a way, as fhould be confident with his juflice and other perfections ? And with the rectitude of his government ? Therefore the doctrine of the aT tonement, which was defigned to fupport the hon- or of God's law and government, whilft he ex- empted iinners from that puniihment which he 341 ■ m had threatened them with, is agreeable to reafon. And it is rational to fuppofe, that the perfon ma- king atonement, mould be of dignity, equal to the demerit of fin. He ought, therefore, to be a perfon of infinite dignity. Furthermore ; as God's law, which was given for the rule of our obedience, was an excellently good law, fo we ought forever to have conformed to it ; and our having departed from it, was wrong and criminal in us. It is, therefore, our duty to repent , and return to our obedience : therefore, the doctrine of repentance, fo abundantly urged in the fcrip- tures, is highly reafonable. So alfo is the doc-, trine of faith in Chrift ; fince he hath made atonement for fin, and opened a way for our re- conciliation with God. We have now glanced at fome of the chief and fundamental heads of both natural and re- vealed religion ; the whole of which appear to be perfectly reafonable. And if fo, doubtlefs, all the other particular branches of religion, deduci- ble from, or infeparably connected with, thefe principal heads, muft alfo appear in a rational light. Efpecially will they have this appearance, if all the parts be viewed in their joint connec- tion, forming one entire fyftem. The whole is the refult of fuperlative wifdom — worthy of God — mofl illuftrioufly difplaying his glory, and con- ducive to the general good — and how emphati- cally may it be called the one thing needful ? 2. From the view which we have taken of re- ligion, we infer how grofsly miftaken mankind are, in general, in their apprehenfions concerning it. Religion, inftead of being the mod neceffary thing of any with which we are concerned, is commonly thought to be a matter of trifling mo- ment. Other things are confidered as neceffary, and deferving the attention and ardent purfuit of 34* men — fuch as the riches, the honors and the pleaf- ures of the world ; thefe engage their inceffant activity : And their practice declares what their opinion is concerning thefe things ; it befpeaks the fenfe which they have of their importance. Whilft, on the other hand, religion is neglected, treated with indifference, if not with abhorrence and virulent contempt. This is a full proof, that, in their view, religion is a needlefs, if not an odi- ous thing. But how extremely erroneous mud fuch a fentiment be ? How depraved, how per- verfe mud the difpofition of men be, to admit and fofter fuch a fentiment in their hearts ? It is an entire perverfion of the order of nature. It efti- mates that to be the mod needful, which is the leaft fo : and that which is the ultimate end of man's exiftence, and ought to be the grand, and moll noble employment of life, is undervalued, and viewed as being ufelefs and impertinent. How is this monflroufly to invert the order of things ! And what an argument of the deluded apprehenfions of mankind ? 3. We infer the amazing folly, and ftupidity of the greater part of mankind, in undervaluing and neglecting the one thing needful. Is religion fo important and interefting to every individual of mankind ? — Are its confequences infinitely mo- mentous ? Is it the grand end, for which we were created, and furnifhed with fuch noble intellectual endowments ? Then ought it to be prized above all things ; and to treat it with contempt, argues the molt fottifli infatuation. What folly can be equal to this ? And yet we fee it to be the com- mon cafe of mortals : it is commonly the laft thing which engages the attention of men. Few are driving, with impartiality and earneftnefs, to inveftigate the nature of it. Where (hall we find thofe happy fons of wifdom, " Who cry after 343 knowledge, and lift up their voice for undemand- ing ; who feek her as filver, and fearch for her as for hid treafures ?" Few manifeft a friendly at- tachment to it. Few there are, who make it the grand purfuit of their lives, and uniformly devote themfelves to the practice of it. What can be a greater argument of ftupidity than this ? Did we profufely throw away immenfe treafures of the moft valuable worldly property, and plunge our-, felves into the greateft temporal poverty and wretchednefs, it would, in no meafure, be an in- ftance of imprudence, comparable to this. If we live without religion, we are undone forever, and can never retrieve our lofs. " What (hall it profit a man if he ffiall gain the whole wrorld and lofe his own foul ; or what (hall a man give in exchange for his foul ?" The time allotted us to become acquainted with religion, and fecure its blefTmgs, is very fhort ; it is only during the terra of human life, which with rapid fpeed, is urging its flight, and will prefently hurry us off from this itage of action, and fettle our condition for eter- nity. Now doth our everlailing all depend on this momentary fpace of time ? — Mull we, in order to avoid everlafting perdition, and obtain eternal life, come to a competent underflanding of religion ; embrace it from our hearts, and live in the dili- gent practice of it ? Then what folly is it, to live without it ? 4. Is religion the one thing needful ? Then be perfuaded to realize the importance of it, and live in the conftant practice of it. To this, there are the ftrongeft excitements. To fit you for this, and to render you capable of it, you were made ra- tional creatures, and endued with immortal fouls : For this, you are favored with a revelation from God ; in which, the doctrines and duties of re- Hgioa are clearly unfolded — For this, the Son of 344 I God came dotvn from heaven, led a fuffering life, and expired on the crofs — For this, God hath fent his Prophets, his Apoftles, and hath inditu- ted a gofpel minidry* With this, you fhall enjoy the favor and friendfhip of God, and be eternally happy in his blifsful prefence — Without this, you are liable to the wrath of God, and mull expect to be miferable forever. Awake then, and attend to this one thing needful. Let every thing yield to this cardinal point. " Seek firft the kingdom of God, and his righteoufnefs." " Strive to enter into the flrait gate." Be preffing into the king- dom of heaven. Spare not your utmoft efforts : *c For the kingdom of heaven fuffereth violence, and the violent take it by force." You ought to begrudge no pains in a matter of fo great import- ance. Confider, that religion, to one who has a good tade, indead of being a tedious bufinefs, is a fource of the mod fublime enjoyment. " Wif- dom's ways are ways of pleafantnefs, and all her paths are peace." " Chrift's yoke is eafy and his burden light." Thofe who follow Chrift, « fhall in this life enjoy an hundred fold ;" fuch are its prefent rewards, arifmg from the refined pleafures, which it yields, notwithdanding the mortifica- tions, tribulations and perfecutions of this world : And, in a future date, eternal life is the exceed- ingly great reward of all the true followers of the Lamb. There is fuch a fydematic connection and harmony in the doctrines of religion, as that a clear infight into them, will afford the mod ex- quifite fatisfaction, to a contemplative mind ; much fuperior to that of any other fcience. And the practical part of religion is fuch, as not only conduceth to the benefit of him who liveth in the practice of it ; but it diffufeth its bleflings all a- round — it tends to the greated happinefs of man- kind in the prefent date. And if people in gen- 34* eral were under the falutary influence of it, this world would be ftript of its greatefl calamities* Cordial love, peace and friendfhip, would fubfift amongft mankind ; and all thofe evils, which pro- ceed from the malignant paffions of men, fuch as malice, envy, revenge, pride, covetoufnefs, and the like, would be exterminated from the face of the earth. The general good would be the object of purfuit. What a happinefs then, would it be to mankind, if religion univerfally prevailed in the earth ? The curfe would, at leaft, be half taken off, and a fort of paradifaical ftatfc would be refto- red. Why then, mould any have objections a- gainft religion ? Is it not the moft noble employ- ment of intelligent beings ? — It certainly advances men to the highefl honor and the moft fublime enjoyments of any thing whatever. Therefore lay afide all your prejudices againft it. Awaken up all the powers of your fouls in fearch after it. Afk of God, who giveth liberally and upbraideth not, that he would replenifh your minds with this heavenly wifdom. Let it have a governing influ- ence on your hearts, and with Mary be folicitous to choofe that good part which fhali never be ta* ken away from you. Amen, W w 38 True Obedience to the GofpeU harmonious and entire. A SERMON by SAMUEL AUSTIN, A. M, Paftor of a Church in Worcefter, Majfachufetts* JAMES 11. 10. For whofoever Jhall keep the whole law, and yet offend in one point, he is guilty of all. IT is a matter of great importance, my brethren, to pofiefs juft ideas of true religion, with re- fpect to its extent, as well as its diftinguifhing na- ture. Among that fin all proportion of mankind, who pay ferious attention to it, in any meafure ^correfpondent to its nujmentous concernments, it is evident, that there are many who circumfcribe its duties within a very narrow compafs \ accom- modating its claims to their own iinifler views, humors, and lufts. Like the ancient hypocrites, condemned by our Saviour, they fubftitute fome particular external obfervances, of eafy practice, in the place of that confident, and beautiful whole, which the fcriptures enjoin. Thofe read- ily " paid tithe of mint, and aaife, and cummin °t 1 54* but omitted the weightier matters of the law* judgment, mercy, and faith." Thefe affume fome partial form of godlinefs, but deny its power, or place the whole of Chriftianity in the preservation of a vifible morality, while they injurioufly tram- ple on the rights of God. Such femi-chriftians, it appears that St. James had in his eye, while writing the chapter, from which our text is taken. There were, it leems, at that time, fome nominal believers, who, inftead of exercifing, and exprerT- ing, in univerfal obedience, the condefcending, and impartial fpirit of the gofpel, manifefted an unkind partiality in their treatment of their fel- low profeffors ; which indicated the reign of af- fections very different from thofe of genuine reli- gion. " My brethren, faith the Apoflle, have not the faith of our Lord Jefus Chrift, the Lord of glory, with refpect of perfons. For if there come into your aflembly a man with a gold ring, in goodly apparel, and there come in alfo a poor man in vile raiment ; and ye have refpeel: to him that weareth the gay clothing, and fay unto him, fit thou here in a good place ; and fay to the poor, ftand thou there, or fit here under my foot- llool : Are ye not then partial in yourfelves, and are become judges of evil thoughts ?" He then charges them with this unchriftian partiality. keep the whole law he complies with all its de- mands, and it is impoffible that he fliould be, in any degree, a tranfgreffor. To fuppofe a man, literally and ftrictly, an obferver of the whole law, and, at the fame time, an offender, is to make obe- dience and difobedience undiftinguifhably the fame. Indeed, according to the affertion of St. James, it is to fuppofe a man, even while he is perfectly ho!y, in obedience to the whole law, a tranfgeffor of the whole law. Neither can it, I apprehend, be confidently fuppofed, that the Apoftle, by keeping the whole law, intended a Jpiritual or cordial compliance with the law, dif* tinctly confidered. For the law, as it refpects the heart, diftinct from the overt action, is not prop- erly diftinguifhable into fevcral points. Nor can the compliance of the heart with the law be prop- erly diftinguifhable into feveral points. This compliance of the heart is a fimple uncompounded affection. It is love. Hence the fcriptures ex- prefsly affure us, that " love is the fulfilling of the law." It may take different names, as it is exer- cifed towards different objects. But the affec- tion in its nature, is one fimpie, undiftinguifhable, uniform thing. Hence, to fpeak of a man's keep- ing the whole law, and yet offending in one point, fuppofing it to refpect the heart merely ', would be perfectly unintelligible. Moreover \ in oppofi- tion to this conftruction, it is to be confidered, that as the firft and great commandment is, " Thou fhall love the Lord thy God with all thy heart," it is evident, that he who is the fubject of a cordial conformity to the law, is poffeffed of fupreme love to God ; and therefore, in no fenfe, particularly with refpect to the heart, can he be faid to be a tranfgreffor of the whole law. The words then mud be under flood to have immediate refpect to what is external and vifible; to the hur 35 ■* man eye." This is denominated obedience in the fcriptures : not becaufe it is fuch abftractly con- fidered y but becaufe a cordial compliance with the requirements of the law, is always fuppofed to have neceflarily attached to it, an external com- pliance with thofe requirements, as its proper ex- preflion and fruit. According to the fcripture theory, and in the nature of things, cordial obedi- ence will always exprefs itfelf in a correfpondent external obedience ; and the latter is the natural fruit of the former. This idea Chrift exprefsly fupports when fe fays "a good man, out of the good treafure of his heart* bringeth forth good things ; and an evil man, out of the evil treafure of his heart, bringeth forth evil things. This ex- ternal obedience or difobedience, is the only thing which properly falls under the cognizance of men, and it is this which forms the character of a man in the eftimateof his fellow men. Now it is this about which the Apoftle James is dif- courfing. He is fpeaking refpecling a matter, which took place vifibly, under the eye of obfer- vers, viz. a wicked partiality which fome profef- fing Chriflians, at that time manifefted \ by which, the poor members of Chrift's body were defpifed and trampled under feet. He charges them, herein, with having refpect to perfons, as thereby committing fin, and being convinced of the law as tranfgrenors. But all this was a vifi- ble affair. When, therefore, in the text he fays, " For whofoever fhall keep the whole law, and yet offend in one point, the fentiment manifeftly is 4 though a man exhibit ever fo fcrupulous a * And this underftanding, as it is the only confident one which can be put on the words, may be admitted, without any prejudice to that dodtrine which, on the mod accurate eftirna- tion of human action, place th virtue and vice cxclufivtly in the keart» For the reafons fuggefted above. 352 ' refpect to the divine law, in all other particulars, yet if he, knowingly and habitually, allow him- felf to tranfgrefs, in a Tingle point, either of omif- fion, or commiflion, he is guilty of all. He is convinced of the law as a tranfgreffor. Though he be very uniformly upright in his commercial dealings, maintaining an inviolable honefty; though he multiply outward acts of generofity ; abftain carefully from all profanenefs, lafcivioufnefs, in- temperance, oppreflion, and cruelty ; though he bevifibly a Uriel:, and punctilious obferver of all inftitutions of divine worfhip ; though he care- fully keep fafts and feafts, whether of human or divine appointment ; yet if he habitually allow himfelf to offend, in one point of known ,duty, of whatever defcription, be it a wicked partial put- ting down of the poor of Chrift's kingdom, or an habitual breach of the Sabbath, or lying, or what- ever eife is an explicit difobedience to Chrift's plain commandment, he is guilty of all. In fhort to appeal to an example, for the fake of illuftra- tion, the cafe feems to be parallel with that of Naaman the Syrian, on whom the prophet Elifha wrought a miraculous cure." 2 Kings, v. 17, 18. " And Naaman faid, mall there not, I pray thee be given to thy fervant, two mules burden of earth for thy fervant, for thy fervant will hence- forth offer neither burnt offering, nor facrifice, unto other Gods but unto the Lord. In this thing the Lord pardon thy fervant, that when my inafter goeth into the houfeof Rimmon, to worfhip there, and he leaneth on my hand, and I bow myfelf in the houfe of Rimmon, the Lord pardon thy fervant in this thing." It is a fpecies of compounding matters with the infinite Gov- ernor of the world. It is an effort to efcape his vengeance by fome fhadows of a partial obedi- ence, directly contrary to the views of the Pialm- V3 353 mmmmmammm ift, as expreffed in the 1 1 9th Pfalm. " Then fhall I not be afhamed, when I have refpectto all thy commandments." We will now confider, II. How the perfon1 to whom this cnara&er applies is guilty of all. By this mud be under- ftood, not only that he is actuated by a fpirit op- pofite to that which the law requires, (for this is true in the commiflion of every fin and in every degree of it) but that he is actually chargeable with tran fgreffiori, of the whole law, even when it is drawn out into all its diftinct requirements.* For this is the very explanation which the Apoftle himfelf gives of his own aflertion. For he pro- ceeds thus, " For he that faid, do not commit adultery, faid alfo, do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a tranfgreflbr of the law." Of what law ? Certainly of the feventh commandment, which prohibits adultery, as well, as of the fixth which prohibits murder. This mud be the idea of the Apoftle. For, otherwife ; his reafoning would be perfectly futile and inconclufive.— *• When he fays, " Now if thou commit no adul- tery, yet if thou kill, thou art become a tranf- gieffor of the law, to fuppofe that by the law he means the fixth commandment would be to fup- pofe him to fay nothing but what is involved in the very idea of breaking that commandment. To kill is undoubtedly a violation of the fixth commandment. But this idea merely would not be at all to the Apoflle's purpofe to prove, that by * If any fhould fuppofe that the Apoftle means no more, than that he is actuated by a fpirit oppofed to the whole law, it may be obferved jthat this is true of the fmalleft degree of imperfec- tion. So that on this fuppofition, his aflertion amounts to no more than this " he is an imperfect man, or doth wrong." But this would be tautology. It would be merely faying, " He who fins, iin8." X x 354- breaking the fixth commandment, he was guilty of all, even the feventh as well as the fixth.— - This, however, is the very thing he was afferting and proving. But how, you will afk, can a man be faid to violate the feventh, when he does that, ©nly, which is forbidden in the fixth command- ment. The Apoftle furni flies to our hands the diftin&ion, which is the proper explanation of the fubject. He violates not the feventh com- mandment, in the overt a£t, fo that, in his exter- nal conduct, and with refpecl to men, he is chargeable with committing adultery. For this is the fuppofition, on which the Apoftle proceeds* 5C Now, if thou commit no adultery, yet if thou kill,91 But with refpe£t to that, in which obedi- ence and difobedience properly confift, i. e. the governing fpirit by which he is actuated, he prop- erly breaks the feventh commandment, and the whole law, as much as the fixth. And, that it is fo, mufl be obvious to every one who confiders the matter impartially. But this brings us to the next head of our difcourfe, in which III. I was to fugged fome things to illuftrate and evince the truth of this general theory. And I would obferve, i. That this ftatement, which the Apoftle makes, fuppofes that the man is infmcere, or is ac- tuated by a criminal fpirit, even while he externally refrains from violating the other commandments. For if, in the proper fpirit of obedience he really kept the other commandments, he could not be guilty of all. The truth is, an allowed habitual tranfgreffing, in one known point of duty, is an unequivocal evidence of a wicked fpirit which reigns, even while, in other refpecls, an external conformity to the law is exhibited. It is an infal- lible evidence of a heart totally deftitute of that holy lincerity, in which all the obedience,. which 355 die law requires, properly conMs. A man may indeed be imperfect in his external life. He may come fhort of his duty. Nay, in an hour of vio- lent temptation, whenfome remaining luft rages with uncommon ftrength, it is poffible, that a man may g>ofsly backfiide ; of which we have a few awful examples, recorded in facred hiftory, and yet be, on the whole, a fmcere fervant of the Redeemer. But a tranfgremon in a fingle point., which is deliberate and habitual, cannot be the fruit of any other heart, than one, totally destitute of holy affection. For, not partial and maimed, but uniform, and univerfal obedience is the prop- er expreffion of chriftian fincerity. This is abun- dantly taught in the fcriptures. Mat. xii. 3$. " Either make the tree good, and his fruit good, or elfe make the tree corrupt, and his fruit cor- rupt ; for the tree is known by his fruit." Again, " A good tree cannot bring forth evil fruit, nei- ther can a corrupt tree bring forth good fruit.5* James i. 26. cc If any man among you feem to be religious, and bridleth not his tongue, but de- .ceiveth his own heart, this man^s religion is vain." How explicitly to the point is this ? If a man feem to be religious, in all other refpe&s, but yet tranigreffeth in this one point, bridleth not his tongue, he deceiveth his own heart, if he entertain a good opinion of himfelf. His religion is wood, unto the drawer ef thy water : That thou Jhouldeft enter into cove- nant with the Lord thy God,. and into the oath , which the Lord thy God makeih with thee this day : That he may eftabH/h thee, io day, for a People unto himfelf : And that he may be a God unto ihee, as he hath /aid, and as he hath fworn unto thy fathers , to Abraham, to Ifaac and to Jacob, The ehurch ofChrift is efTentially the fame now, which it was under the former difpenfation. —The gofpel church was graffed on that, which was anciently eftablifhed, in the family of Abra- ham.— The qualifications, requifite to a (landing in either, were efTentially the fame. — Chrifl de- clared exprefsiy, Whofoever /ball deny me before men, him will I alfo deny, before my Father which is in heaven. Again, Whofoever, therefore fhall he afhamed of me, and of my words, of him alfo fhall the Son of man be afhamed, when he fhall come in the glory of his Father with the holy an- gels. Neglecting to confefs Chrifl before men is a practical denial of him. We are required to choofe immediately, whom we will ferve, and in doing this, to take a decided part in the caufe of the Redeemer ; while we fuffer no delay in rati- fying our engagements, to be his, by openly pro- 37* felling our faith in him and becoming united to his vifible church and kingdom. III. It was propofed to offer motives and argu- ments, for perfuading all to join themfelves unto the Lord, in a perpetual covenant. i. This is a moll reafonable fervice. Chrift is infinitely worthy of fupreme love and confi- dence. PofTefled of all divine perfections, he is the fum of blelfednefs ; an all fufficient portion. — In him dwelleth all the fulnefs of the Godhead. He is our creator, preferver, and redeemer. — He hath diftinguifhed us, from all the vifible cre- ation ; made us but a little lower than the angels* and rendered u$ capable of moral virtue and the higheft happinefs. — When our rebellion had ren- dered us obnoxious to his awful difpleafure, he provided a glorious way for our deliverance from iin and punifhraent by the facrifice ofhimfelf — He now promifeth pardon arid falvation, with an ex- ceeding and eternal weight of glory ; on terms, which are dictated, by infinice wifdom and mercy. —On our compliance with thefe he is ready to grant us a covenant title, to all the bleffings of his kingdom; to make us joint heirs with himfelf to an incorruptible, undented and unfading inheri- tance.— Our fouls could not be redeemed with corruptible things, as fiver and gold, or with thou- fands of rams, and ten thoufands of rivers of oil. — r The precious blood of Chrift was the only ade- quate ranfom. Hence how highly reafonable, that we relinquifh the controverfy with our nghtful fovereign, and accept his pardoning and faving mercy \ that we prefent our fouls and bodies a living facrifice unto him ; and that wc always feek nrlt his kingdom and glory. 2. All this is required of us without delay. — This is implied, in the divine command which is no lefs binding on us, than on the people of Ifrael, 373 ■»— *^ to whom it was firft given, choofe you this day whom ye ivillferve. • It was not intended in this to re- linquish the divine claims, and give liberty for choofing any other, than the fervice of Jehovah. — The cafe is not here, as in the choice of civil ru- lers, where me may choofe, whom we think fit to rule over us. — Jefus, the King of Glory, has an underived and unalienable right, to challenge our entire obedience , and to reign over us forever.— For him to relinquifh his claims, would be to de- ny himfelf, and to give up his right to the throne of his kingdom.-— He fays with infinite right and authority, My So.u give me thine heart. Refufing to do this, is incurring the guilt of that ftub- bornnefs and rebc :llion, which are as the fin of * witchcraft. 3. Those, ther efore, who refufe to covenant with Chrift, are jv iftly confidered as in league with his enemies. — The point in queftion is fuch, as ad- mits of no neutrality. — Where obedience is refu- fed, rebellion is th 5 only alternative. — If this be doubted, let the qi leftion be decided by an appeal to divine teftimon.y. — Chrift faith, He that is net with me is agah \ft me, and he that gathereth not with mefcattereth a 'broad. This is intended to fix the impoffibility of men's remaining neuters, fo as to be accounted < 2>n neither fide. — No man can ferve two majiers ; for either he will hate the one^ and love the other ^ 0 r elfe he will hold to the one, and defpife the other. — JTe cannot jerve God and mam- mon. 4. It is worthy of ferious confideration, that fuch, as refufe to comply with the conditions of this covenant, and thus become interefted in its bleffings, mud ine vitably perifh. As the divine law is perfect, the guilty mud remain obnoxious to its penalty, and finally fuffer the fearful exe- cution of it, unlefs. they heartily approve of the 374 divine fcheme of favmg mercy. This is the refult of infinite wifdom and goodnefs. Hence it muft be infinitely wife and good. It provides for the honorable fupport of the divine government, con- fiftently with the glorious difplay of mercy in the falvation of guilty men. — In this view, it is wor- thy of all acceptation. — It is not pofhble that men fhouid rejeft it, but from a vile difpofition of heart. On the other hand, if poflefled of right tempers, it is equally impoflible that they fhouid fail to view it with the highefl approbation and delight. It is reafonable, therefore, that fuch as refufe a compliance with the conditions of this gracious covenant, fhouid have judgment without mercy. In this cafe, for God to fuffer them to efcape with impunity, would be inconfiftent with his abfolute righteoufnefs. Hence he hath clearly taught us, on what to depend ; that fuch as will not have Chriji to reign over them, fh all be brought and Jlain before him* Accordingly they will be treated, as incorrigible enemies in the day of his glorious appearing. We are allured that when he Jhall be revealed from heaven, with his mighty angels ■, in flaming fire, he will take vengeance on thofe, who obey not the gofpel, who fj all be punifhed with everlafling deftruclion from the prefence of the Lord, and from the glory of his power. 5. It is worthy of notice, that the covenant re- lation between Chrift and believers fhali never be diffolved. — It is called in the text 3. perpetual cove- nant which Jhall not be forgotten.-*- -Hence it is cal- led an everlafling covenant* Incline your ear and come unto me, hear and your fouls JJj all live, and I will make an everlafling covenant with you even the fure mercies of David. Very different from this was the firft covenant made with man. Under that, ufually called, the covenant of works, one %Ql of difobedience cut off the trangreffor, from 375 the favor of God, and fubjected him to death.— But in this gracious covenant, provifion is made, that believers, though not without fin, may be treated as if perfectly righteous. Chriji is the endofthelaw,forrighteoufnefs to every one who believeth. — Hence fuch are not rejected, though in many things they all offend. There is not a jujl man who liveth and finneth not. Still though the righteous fall, they Jhall not be utterly c aft down ; for the Lord upholdeth them with bis hand* Chriffc tells us, that his fheep hear his voice and follow him ; that he will give unto them eternal life ; that theyfhall never perifh, nor any be able to pluck them out of his hand. Hence he is faid to be the media- tor of a better covenant. But new hath he obtained a more excellent miniftry, by how much alfo he is the mediator of a better covenant which was eftablijhed upon better promifes. For if thatfirft covenant had been fault lefs, then fhould no place have been fought for thefecond. — For finding fault with them, he faith , behold the days come (faith the Lord) when I will make a new covenant with the houfe of Ifrael, and with the houfe offudah : Not according to the cov* enant which I made with their fathers, in the day, when I took, them by the hand to lead them out of the land of Egypt ; becaufe they continued not in my cov* enant, and I regarded them not, faith the Lord. — For this is the cover, ant, that I will make with the houfe ofjfrael after thofe days, faith the Lord, I will put my laws in their minds, and write them in their hearts ; and 1 will be to them a God, and they Jhall be to me a people. —For I will be merciful to their un- righteoufnefs, and their fins and their iniquities wilt I remember no more. Covenants among men are frequently brok- en.— They are precarious and uncertain, and will, iboner or later, be difTolved ; but this between Chrift and believers, will never ceafe, — And I will 376 ■make an ever lading covenant with t hem, that I will not turn away from them, to do their i good ; but I will ■put my fear in their hearts ; and, they fh all not de- part from me. — For the mountains flail depart, and the hills be removed, but my kiwinefsfljall not depart from thee, neither flail the covenant of my peace be removed, faith the Lord who hath mercy on thee, — This covenant therefore 'is perpetual, and will never be forgotten. — The amen, the faithful, and true witness hiuth fecured the promifed bleffings to his people, by two immutable things, in which it is impojflble fc,r him to lie. Hence when he mail come in his glory, he will receive them to himfelf, and to tfae enjoyment of the kingdom, prepared for themfr om the foundation of the world. In view of the foregoing obfervations, the fol- lowing things ma.y be remarked. i. The prefont religious (late of mankind is matter of great lamentation. It is obvioufly fuch, when oi\r views are extended only to thofe who enjoy the gcfpel. There pvobably are grounds to hope that fome are really in covenant with Chrift, who are not members of his vifible church. The number of thefe, however, muft be fmall. Indeed, the number of thofe, who have vifibly joined them- felves unto the Lord, is comparatively fmall.— But here and there one of thofe, who hear the glad tidings of falvation through a crucified Sav- iour, have feen fit to confefs him before men. If all thefe were true difciples, it would be far better than our well grounded fears ; yea better than charity itfeif can hope. It is obvious, that num- bers have named the name of Jefus, who ought to regard thofe words of his, as fpoken to them, Why call ye me Lord, Lord, and do not the things which 1 fay f Their conduct bears teftimony which nothing can gainfay, that they have not m the fpirit of Chrift, and are hone of his. On comparing their lives with the laws of Chrift, and with their folemn engagements to depart from iniquity \ it is no breach of charity, to fix on them the charge which was brought againft the faith- lefs Jews. — -Nevertbelefs, they did flatter him with their mouthy and they lied unto him with their tongue^ for their heart was not right with him \ neither were thcyfiedfaft in his covenant. Such are hypo- critical mockers, having a form cfgodlinefs, but deny- ing the power. By their means, Chrift is wound- ed in the houfe of his friends. — A reptoach is brought on the Chriftian name, while its enemies are emboldened to blaspheme. This is a lamen- tation and muft be for a lamentation. Fearfui- nefs will one day furprife the hypocrites. When Chrift fnall come to judge the world in righ- teoufnefs, he will fay to them, depart from me, ye workers of iniquity. Beside ; of the multitudes, who do not con- fers Chrift before men, how many have made a covenant with death, and agreement with hell ! Numbers, abhorring the reftraints of real Chrif- tianity, and recoiling from the fearful profpeel: of thofe evils, which await the impenitent, have fealed their ftupid preference of darknefs to light, by becoming the blind difciples of downright in- fidelity. Others are halting between two opin- ions \ unwilling to decide, in favor of Chriftian- ity, and yet afraid of the awful confequences of rejecting it. Multitudes, who are not exactly in either of thefe predicaments, but are perfuaded that the gofpel is divine, and muft be obeyed, as the only condition of eternal life, are f till mani- feftly enemies to the crofs of Chrifi. By their con- tempt of him, and his falvation, together with nu- merous violations of his commandments they are Aaa 378 fitting to be veffels of wraths and bringing on themfelves a fwift deftruclion. 2. Those muft be inexcufably criminal, who will not enter into covenant with Jefus Chrift. Where there are contending parties and interefts, among men, it may fometimes be doubtful, whofe is the righteous caufe. In this cafe, it is ac~ting confidently, to take a decided part with neither. But it is far otherwife, in the cafe before us. When we confider either the charac- ter of Chrift, or the bleffings offered, in his gra- cious covenant ; there can be no reafonable doubt, either in point of duty or expediency.— Chrift is infinitely worthy of all that love and confidence, which are implied in covenanting with him. His demands are . moft reafonable : his promifes are precious and unfailing, and his rewards exceedingly great. To hefitate or be indifferent in the matter, muft involve the ex- treme of impiety, bafenefs, and ingratitude. It can be no other than the fruit of a heart, which is full of vice and even of madnefs. Indeed, there is, in ordinary cafes, no reafon which will ferve as an excufe, for neglecting to covenant with Chrift before men, and becoming fubjecls of his vifible kingdom. It is true, this being a duty, which becomes fuch, by divine in- flitution, and always, when rightly performed, implying a previous union of heart to Chrift, is not fo immediately binding on others, as on thofe, who are already prepared to acl confidently, in avouching Jefus to be their Prince and Saviour. — -Still, others are far from being blamelefs, in this matter. Is it plead, in excufe, by thefe, that they are not Chriflians, at heart, and there- fore, that making profeflion offriendfhip to Chrift, would be fetting their hand and feal to a falfe- hood ? Let fuch confider the following anfwer. — 379 Is it fo, that you are not the difciples of Jefus ? Then you are his enemies. Therefore, your not being his difciples is your greateft crime ; that for which you are condemned already, and liable to perifh. But will your greateft crime, ferve as an excufe for that, which would, otherwife, be an obvious tluty ? In other words will one fin ferve as a cloak for another ? But to place the matter in a ftill more ferious as well as convincing point of view; fuppofe death finds you in your prefent fituation ; and when Chrift, according to his threatening to thofe who have denied him before men, is about denying you before his Fa- ther and the holy angels : — fuppofe in this fitua- tion you offer your prefent excufe, and tell the King of glory, plainly, that the reafon,- why you did not confefs him before men, was, that you were not his difciples. at heart ; would he, for this faying, excufe and own, inftead of denying you ? Would he not rather fay, and that with awful propriety, Out of your own mouths /hall ye be condemned^ ye wicked fervants ? But to tell you the truth ; it is your firft and indifpenfible duty, to be reconciled to God, through Jefus Chrift ; thus embracing the terms of his gracious covenant, and with all convenient hafte, to feal your engage- ments to be the Lord's, by publicly avouching him to be your Prince and Saviour, and attending on all the inftitutions of his holy religion. 3. Let each one be exhorted and perfuaded to join himfelf to the Lord in this covenant. — Thequeftion can be anfwered, immediately, wheth- er you are vifibly in covenant with Chrift and his people ? — The ferious enquiry, therefore, is, whether the matter in queftion have ever been fet- tled, between Chrift and your foul ? If not, your duty has already been told you — your immediate compliance is indifpenfibly and infinitely impor- 38o ■ ■ taut. The lead delay may be attended with the molt ferious and dreadful confequences. You have now an opportunity to unite with Chrifl, and be on the Lord's fide : but foon the opportunity will be pafi, and the prefent offers of mercy will ceafe. None can tell how foon, or fuddenly, your accounts, as they (land with God, may be clofed and fealed up to the judgment of the great day. It is obvious, therefore, that you have no time to lofe, or to wafte, in delaying, while things of vafl and eternal weight are trifled with. But, fuppofe you have hope of being already •united to Chrift, in the covenant of mercy, but have neglected a vifible union with his church and people. If in this cafe, you can give proper evi- dence of your hope, and circumftances permit, it is highly important that you confefs Chrifl be- fore men, and let it be underflood on whofe fide you are to be reckoned. The Saviour's com- mand is, Let your light fo fhine before men, that ihey may fee your good works and glorify your Fa- ther which is in heaven. The light here inten- ded, is the religion of Chrifl — Letting it mine, in the manner required, is exemplifying it before the world. — The argument by Chrifl is, that a candle is not lighted to be put tinder a buft>el, but on a candle/lick, that it may give light to -all who are in the houfe. Hath God illuminated you, by his grace, that your light might remain in obfeurity ? Hath he qualified you for acting confidently, in taking his covenant into your lips, and for exem- plifying the peculiar religion of Jefus, with a de- sign, that you fhould implicitly deny what he hath wrought — that you mould keep your light hid- den— or in circumftances, where it can fhine to comparatively no good, or even to a bad pur- pole ? Thofe who are unfriendly to Chrifl, and the reputation of his religion, will not fail to 38r count thofe on their fide, who are not the open and avowed difciples of Emmanuel. Especially will they do this, if the perfons in queflion are of fuch characters as would do honor to the Chrif- tian name. Bv thefe means the enemies of Chrin; are fuinifhed with a Jecming proof of what they wifh to have true, that the goodnefs of men's char- acters does not depend on their being Chriftians. Hnce the weight of your example, fo far as a- greeable to the rules of Chriflianlty. is placed in the oppofite fcale, and ufed as an argument a- gainft it. Beside ; there is another way in which your example, if otherwife agreeable to the rules of the gofpel, is like to have an unfavorable influ- ence, while you neghct to take a vifible (landing in the covenant and church of Chrifi. There probacy are others, in like circumflances with you, who may confidently hope that they are Chriftians, but are hefitating, as to the expediency of openly profefTing their faith in the Redeemer. It being natural for the real difciples of Jefus, to fcruple their own fincerity, the hearts of fuch are difcouraged from coming forward, to own their Saviour before the world, through the influ- ence of your example. Thus to do, inftead of being laid in the balance, in favor of the religion and caufe of Chrifi, is fondly placed with yours in the oppofite fcale. Hence, the great and evi- dent importance of your taking the earlieii oppor- tunity for joining yourfelf unto the Lord in a vifi- ble covenant with him and his people. Again ; fuppofe you are a parent, or head of a family. There is no profpeel of your being faithful, in this important relation, unlefs you be a real, and a vifible difciple of Chrifi. Your fidelity, however, in this relation, is of the higheft mo- ment. If neglected by you, it is not to be ex- ■_ 382 pe&ed that your dear offspring, or others com* mitted to your care, will be trained up in the way they fhould go. But there is no room to hope, that you will be in any meafure faithful in this matter, unlefs faithful to God and your own foul. You will not be apt to teach others, however dear to you, the way, in which you flill refufe to walk. Hence, to the negleft of all proper inftru&ion, you will join the prevalent influence of your own example, for leading them in the way to deftruc- tion. How mocking the thought ? Alas ! can you Hill incur the guilt of fuch inhuman wicked- nefs ? Do you not, by this time, feel the convic- tion, irrefiftibly fattened upon your confcience, that there is no other poflible way, of acting con- fidently, in this matter, but to join yourfelf, im- mediately, unto the Lord, by taking hold of his covenant ; by witnefling a good confeflion of Chrift before men, and thus uniting the weight of your example, with the befl parental inflrudt- ions, that you may, not only glorify God and the Redeemer, and be ready for his coming and king- dom ; but be the happy inftruments of falvation to the dear members of your own family. Even to hefitate^ in this matter, is to betray an heart full of ingratitude, impiety and unbeliefs which de- farts from the living God. Hereby you announce your unworthinefs of eternal life, and your emi- nent danger of remedilefs ruin. To day, there- fore, if ye will hear his voice, harden not your hearts. In a word, let all accept the word of exhorta- tion, and be periuaded to come and join them- felves unto the Lord. — Incline your ear and come unto him ; hear and your fouls Jlmll live ; and he will make with you an ever la/ling covenant, which Jhall never be forgotten. Cjlamitt coming on the Wicked. A SERMON, by AMMI R. ROBBINS, A. M. Paftor of the Church in Norfolk, State of Con* neclicut* DEUTERONOMY XXXII. 35. For the day of their calamity is at hand, and the things that Jh all come upon them make hafte. NOTHING appears to be more unpopular and difagreeable to many among us, at the prefect day, than the fcripture doctrine of future puni/hments. The very mention of the word Hell, or Damnation, is efleemed exceedingly un- polite, and the Preacher is either defpifed as un- worthy of notice, or efleemed as morofe and malevolent towards mankind. While on the other hand, the man, who calls himfelf a Chrif- tian-teacher, and in his difcourfes, keeps thefe harfh expreflions and difagreeable ideas out of fight, and fmoothly dwells on the great falvation, purchafed for fallen finners of mankind, and reprefents it as eafily attainable ; and probable, if not certain, that all will finally befaved; is, by many, carefied as an ingenious, charming fpeaker. if 334 ■■ — Nothing is more obvious than that mankind love to be flattered — to have fmooth things prophefied to them ; they choofeto be entertained with fubjefts that will not difturb their con- fciences nor alarm their fears about futurity. Men love to have their teachers cry " Peace and fafety," although " Sudden deftru&ion is com- ing." But after all, it is certain, that " Wide is the gate and broad the way which leader h to deftruction, and many there be, which go in thereat." And notwithstanding all the felf-flat- tery, and vain delufions of many bold and carelefs fmners, they will find, that they cannot efcape the juft judgment of God — that the awful threat- enings recorded in his word are true, and that, what he hath fpoken he will furely perform. The defign of the following difcourfe, from thefe words, is, humbly to attempt to ftrike the minds of/ome, with conviction of their fin and danger, and excite in them a folicitude to ef- cape, while there is yet opportunity, thofe dread- ful calamities, which we are allured, from God's declarations, are certainly coming on the enemies of God — the impenitent and ungodly. In this mod remarkable fong of Mofes, is ex- hibited the character of the God of Ifrael, as per- fect and glorious, ver. 4. " He is the Rock, his work is perfect, for all his ways are judgment, a God of truth, and without iniquity, juft and right is He." So alfo is exhibited the character of his people Ifrael, in contradiftin&ion to this : ver. 5, 6. " They have corrupted themfelves, their i'pot is not the fpot of his children ; they are a per ver fe and crooked generation. Do ye thus requite the Lord, O foolifh people and unwife ?' Moles then proceeds to remind them of the great goodnefs of Jehovah towards them, his tender rc for them and diftinguifhing mercies confer- red on them. ver. ioth cc He found him (Ifrael) in a defart land &c." to ver. 15th which you are defired to read. He then from ver. 15, defcribes their horrid ingratitude, and daring impiety, — 1 And then, in God's name, declares, " To me be- longeth vengeance and recompence ; their foot fhall Aide in due time/' and then ufhers in the awful words of the text. " For the day of their calamity is at hand, and the things that (hall come upon them make hade." May I now be indulged with your feriousand candid attention to a plain and practical difcourfe from thefe words, in the method following, viz. I. Let us confider the character of thofe, on whom, great calamity is coming. II. In what this calamity confifts. And> III. Thai thefe things make bajic* I. We are to attend to the character of thofe3 on whom great calamity is coming. 1. The open infidel. Thefe who affect to de- fpife all revealed religion. There are many, and it is to be feared the number is increafing, who Openly reject chriftianity — who deny that there is any written revelation from God to mankind. It does, indeed, appear fomewhat itrange and won- derful, that men, in this enlightened age and country, mould reject the only fure guide they have to happinefs — That they mould extinguifh the torch, in the midlt of a wildernefs, and be left in the darknefs of mere conjecture, to fearch now here, and now there, for the road. It ap- pears truly unaccountable, that perfons of fenfe and information, mould be willing to be ignorant of what is the Caufe^ the Order and the End of this world — who is its Author and what is to be the conclufion of it — To be left in the field of wild conjecture about a future ftate — the Bbb i$6 / way in which a fmner may become recon- ciled to his Maker, and come to the enjoy- ment of God. Yet thus it is with many. — They renounce and defpife the only fure guide, and are left in darknefs, notwithstanding all their boailed reafon and philofophy. All of this defcrip- tion, of whatever rank or clafs in life, are fuch on whom great calamity is coming. For, " There is none other name under heaven given among men, by which we can be faved, but the name of Chrift." 2. The more fecret unbeliever ; or fuch, who, from motives of honor or profit, would not be ef- teemed enemies to the Chriflian religion ; yet in thrir hearts and practice, defpife and difregard it ; are thee, on whom, great calamity is coming. It is hardly become popular, in this part of the country, as yet, for men openly to renounce Chrif- tianity. There are thofe, who in their hearts de- fpife and reject it ; who yet would not be thought to be men of fuch a character ; left it mould hurt their credit and embarrafs their profpects of pro- motion and applaufe among men. We may, therefore, hear them fpeak freely of the utility and advantage of the chriftian religion, and the im- portance of integrity and virtuous conduct among mankind : But, as they fet light by the duties of piety, and appear, habitually, to neglect God and the Saviour^ they mud be confidered among thofe, on whom great calamity is coming. For they cannot efcape, while they thus neglect their God, their Saviour, and the great falvation by him. 3. Such as live in a habitual neglect of divine inftitutions, and the means of grace — who dif- 1 egard the holy Sabbath and the worfhip of God. The Pfalmift feems to fix the character of the tru- ly pious, when he expreffes himfelf thus " It is good for me to draw near unto God — How amir able are thy tabernacles, O Lord of hofts ; my foul longeth, yea even fainteth for the courts of the Lord. My heart and my flefh cry out for the jiving God." And again, " A day in thy courts is better than a thoufand.'" " We will go into his tabernacles, we will worfhip at his footftool." God hath been pleafed to appoint public wor- fhip, and requires that his people mould aiTernble together for the exprefs purpcfe. In this way, he will be acknowledged and honored by his people. He hath appointed this as an open and external, vifible manifeftation, which dependent creatures ought to exhibit, of their love, reverence and fu- preme regard to God, and their total and abfolute -dependence on him. Befides, he hath been pleafed to make ufe of this, as a mean for the edification, comfort, and eftablifhment of thofe who fear and love him ; and a mean of awakening and convic- tion to thofe, who are unreconciled to God — who are yet in their fins. Abundant proof of the truth of thefe affertions might be adduced from the ex- prefs commands, and the many examples, recorded in the holy fcriptures: But they are fo plain and ob- vious, that it is unneceifary. Now for perfons ha- bitually, or for the mod part, to neglect and dis- regard thefe things, is a glaring proof of their im- piety ; that they are not in the way of the knowl- edge of God and the Redeemer, and of the dif- penfations of his mercy and grace ; but evidently in the way of death and ruin — that evil is coming upon them, and the day of their calamity is at hand. 4. The profane and immoral of every defcrip- tion, are thofe, on whom calamity is coming. Many indulge in known fin and open iniquity. Such as, intemperance and dilTipation, profana- tion of the holy name of God and his word, Many deal in curfes and imprecations, making 388 light of imprecating damnation on themfelve^ and on their fellow-men ; with little or no prov- ocation, and on the fligheft occafions. Many deal in fraud and injuftice, taking the advantage of others to cheat wrong and opprefs them. Ma- ny riot in their lulls, in uncleannefs and debauch- ery— in chambering and wantonnefs, in idlenefs and diflipation ; as if born for epicurean fenfuality, carnal eafe and felf- gratification. Many indulge in malice and envy, (lander and detraction : Ma- ny in covetoufnefs, making this world their God —-being wrapt up in felfifhnefs, and a mod fordid love of gain anci worldly pelf. Such like impie- ties and horrid iniquities are frequently to be feen or heard : and that, where the light of God's word Jhines — where are the clear manifestations of his •will — where the precepts and threatnings of the law and the gofpel come. Men of thefe defcriptions, however they may put far off the evil day — " cat and drink with the drunken" and folace themielves in their pleaf- ures ; may remember, that their joys are but for a moment — their triumphs are fhort, and the day of their calamity is at hand. 5. The hypocrite, and falfe pretender to reli- gion ; who makes an appearance and profefllon of piety, and virtue, but builds his hope on afan- dy foundation. It is exceedingly agreeable to the proud and felfifh heart, to wifh and hope for happinefs with- out holincfs. Some flatter t':emfelves, that hey fhall be happy on the unfcriptural and unavailing do&rine, that the great Redeemer came to fave all men ; and that therefore their falvation is fe- cure. Others place religion in external morality, and thofe things which they can perform, confid- ent with the r< igning pride of their unfubdue4 hearts. Others feem to think that religion con- 3*9 fiffo in the external obfervance of the duties of the fecond tabic of the moral law ; that is, to treat mankind well : But wholly neglect piety towards God. Others build their hopes of heaven on fomt iuppofed religious experience of terrors and comforts, without real fpiritual conviction of fin, true repentance and fubmiffion to God, or any love to, or delight in, the true character of the Redeemer, or in divine truth. And hence it comes to pafs, that all fuch pretended Chriflians are barren and fruitlefs ; or rather fruitful in pi ide, vain-glory and all the evils of hypocrify and deiufion. Perfons of this defcription, although they may entertain high hopes and expectations of the divine favor, and of heaven ; are indeed fuch, on whom, great calamity is coming. 6. The impenitent rejector of Christ and the grace of the gofpel. 1 hofe whofe hearts oppofe the fouhhumbling and Chrift-exalting doctrines of falvauon — who were never fubdued to God; but hate his law, diflike his adminiftrations, and will not bow to his fovereignty, nor love and ap- prove of the character and work of Chrift ; but with their whole hearts reject it, are expofed to great calamity. In fine, all the enemies of God and the Lord Jefus Chrift, who will not have him to reign over them ; but are influenced by pride and felfifhnefs, and whofe conduct fpeaks this language concern- ing God and the Redeemer, " Depart from us, we defire not the knowledge of thy ways," ought to look ouc for a day of great calamity. Thus fome of the outlines of the character of thofe, on whom calamity is coming, have been briefly attempted. This brings us, II. To fhow, in what this calamity confifts. And here you are defired ferioufly to attend, and diligently to compare with the word of God ; and 39° carefully to fee whether the things mentioned^ be ill-founded — the effects of long tradition, and the gloomy imagination of a melancholy diftem- pered brain : Or whether, on the other hand, they be not agreeable to the oracles of eternal truth, and according to the revealed and declared will of the unchangeable God. i. In the firft place then, death, with all its attending terroro and concomitant evils, is com- ing. Perfons of the above defcription and char- acter mud die. However fond they may be of this world, however drongly attached to its hon- ors, profits or pleafures, however unwilling to part with thefe, and however loth they may be to bid them a final adieu : yet they mull:, and that foon, be fummoned by death. The awful mef- fenger is at hand and when he makes his approach, they muff. go. However unprepared, however reluctant, they muft fubmit to the awful arred. A few dying gafps and deathful groans conclude- the fcence of life, and they are dead. Not the tears, not the earned prayers of near and agoni- zing friends ; nor the greatefl efforts and exer- tions of phyficians can prevent ; nor even procraf- tinate a minute — All are unavailing, they mud give up the ghod and depart. Their dead remains be drefled for the grave, and that they may be for- ever hid from this world, mud be urned in its folitary bofom. And \hefoul — the immortal part, appear in the invifible, the unknown world. Which leads us to obferve, 2. That another thing, in which their calam- ity confids, is a date of abfolute, total defpair of all good and of all hope. In a kind of awful prif- on, they mud be referved to the judgment of the great day. Some fuppofe, that the foul lleeps ■with the body, or is in an inconfeious, dormant ftate, from the death of the body, until the gene- 39* * eral refurrection. But this appears to have no foundation in the fcriptures. On the other hand, we have fufficient evidence from them, that the fouls of the w'vked, as well the righteous , are per- fectly awake and fully confcious of their (late and condition. The rich man, mentioned by our Sa- viour (Luke xvi.) was in a flate of torment, as really as Lazarus was in a Hate of happinefs and i°y- ... Yes, the dying impenitent will plunge into a flate of hopelefs defpair, of confcious guilt and unutterable anguifh ; with the awful judgment in view, and the overwhelming profpects of an eter- nity of forrow and wo, that cannot be defcribed. This, my hearers, is among the calamities which are coming, 3. The folemn judgment, with all the infup- portable terrors of that dreadful day. Could perfons of the foregoing defcription and character efcape the judgment and the con- fequences of it, they might go on in the way they do, with, apparently, lefs infatuation and folly. They might folace themfelves with thofeofa fim- Ilar character mentioned by the Apoflle Peter who faid, " Where is the promife of his coming ? for fmce the fathers fell afleep, all things continue as they were.5' But they mult be brought to judgment — rmift all appear at the awful bar of Chrift the fupreme Judge. The doctrine of a general judgment, wherein will be exhibited the whole character and con- duct of moral beings, appears to be exceedingly clear and exprefs, from the holy fcriptures. They declare, that " God will bring every work into judgment, with every fecret thing, whether it be good or whether it be evil." And this is called, " A day of the revelation of the righteous judgment of God." Character and conduct will 39* be brought up into the open light of that reveal* ing day. There, mull: impenitent fmners, of ev- ery clafs, be brought, and ail their conduct be laid open to the view of a whole alfembled uni- verfe. Their fms and impieties all be made manifeft, with all their attending aggravations, and none to plead for them. Light and convic- tion will flam upon their conferences ; their mouths be fhut — not a word to fay : But they mufl ftand guilty and condemned before the aw- ful throne of God. 4. They will be filled with overwhelming jfhame and contempt : when all the fins of their paft life are brought up to view — all their folly and wickednefs in rejecting Chrift and chriftian- ity — the flight and contempt they poured upon the Redeemer, whom they fhall then behold, as their impartial judge. All their immoralities fe- cret and open — all their hypocrify and delufions, and all the fruits of their continued impenitence and multiplied tranfgreflions will be expofed. And all this, not only in the view of innumerable holy beings, both faints and angels, — in the view of wicked men and Devils ; but in the clear view of their own confeiences, and of the judge him- feif. This will indeed be, what is expreffed by the Prophet Daniel " Arifmg to fhame and everlaft- ing contempt." 5. The final fentence will be pronounced on them, of which our Saviour hath exprefsly in- formed us (Mat. xxv. 41.) " Depart from me, ye curfed, into everlafting fire, prepared for the dev- il and his Angels." This fentence, of all others, will be infinitely the mod terrible. Criminals, at earthly tribunals, fometimes with trembling, hear a doom to a gloomy prifon, for life — to a diltant and doleful exile — to the gibbet or fatal ax , which is foon to put an end to their exiftencc and connections with this world. But all this, is lighter, when compared with that fentence, than a wandering mote that floats in air, compared with the whole globe, or all the material fyftem. In this fentence, every word is emphatical. The word M depart" when it comes from Chrift, the adorable judge, wliofe eyes are a flame of fire 5 how infupportable ! The attending circumftances: *c accur/ed"~The place where — " into fire /" The duration " everlqfting /" The company and aflbciates- — " the devil and his angels ! 6. Insupportable anguifh and pain under the intolerable weight of the wrath of an omnip- otent God, will be a heavy ingredient, in the ca- lamity which is coming on the wicked. A little apprehenfion of the anger and wrath of God, mixed with confcious guilt, even in this world, will arreft the boldeft finner in his career, caufe him to tremble with difmay, and as it were, abforb all his fpirits and fortitude. What then will it be, to fink under the vindictive wrath of almighty God, in a (late of hopelefs defpair and increafing pain ! 7. And what completes their unfpeakable ca* lamity is, that it will be abfolutely withmt end. Much has been faid, and considerable written^ to attempt to explain away the plain fcripture doctrine of the endlefs punifhment of the finally impenitent ; or to prove, that the Bible contains no fuch doctrine ; but that the punifhments there threatened, are infinitely fhort of it. And indeed, they are infinitely fhort of it, if they be not endlefs. For ages of ages, or any given period, can bear no proportion to eternal or endlefs duration : Thus, it may be obferved, many flatter themfelves, and try to perfuade others into the fatal delufion, that future punifhment will not be endlefs \ but that Ccc % 394 all will be happy in the final iifue of things. And that there is no fuch thing, efpecially for any of the human-kind, as punifhment that is never to have an end. But they will find, after all, that it is idle and vain — That, notwithstanding all the " devices in the heart of man, the counfel of the Lord, that fhall ftand" — and that He will furely accomplifh the word that is gone out of his mouth. God's woid declares, in the moft ex- exprefs and unequivocal terms, that thofe wha are found at the left hand of Chrift in the judg- ment ; that is, all the wicked and impenitent from this world, " fhall go away into everlafting puni foment' * that they " fhall be punifhed with everlafting deftruction from the prefence of the Lord and from the glory of his power ;" and that " their worm fhall not die nor their fire be quenched,"" but that " the fmoke of their tor- ment afcendeth up forever and ever." Thus fome of the principal things in whidh that calamity confilts, which is coming on the wicked, have been fuggefted ; and it is prefumed^ according to the plain fcriptural account of them. This prepares the way for the lafl thing propofed. III. Tpiat the things which fhall come upon1 them, make hajle. By the expreflion in the text, may be under- ftood, the certainty of them — that they are una- voidable. And alfo, that they are not far dif- iant ; but, fome of them at lead, near at hand. The expreflion fuggefts, that they are certain and inevitable— that God hath fpoken and declared it. God is peculiarly angry with fuch fmners. He is highly provoked with their daring crimes — their horrid impieties. They hereby very rap- idly fill up the meafure of their iniquities, and as it were, exhauft the patience of a long-fufTer- ing God. T^ey " treafure up wrath againfl the 395 day of wrath/* And though God endure, with much long-furTering ; yet " to him belongeth vengeance and recompence ; their foot fhall Hide in due time, and the things that mail come upon them make hafte.** Many are difpofed to flatter themfelves, fay- ing, " We fhall have peace though we walk in the imagination of our heart.** They are inclined to think, " God is altogether fuch an one as themfelves ;" And fay, with the flothful fervant, u My Lord delayeth his coming." But in very deed, " Behold the Lord cometh, even God with a recompence.** And though it may feem long ; yet their calamity lirigereth not, " and their damnation flumbereth not.'5 Nothing can Jkeep it off. It is not in the power of men or angels to arreft the progrefs — to retard and hin- der the fpeedy approach of their fearful calami- ties, a moment. The things that fhall come upon them hafcen, as faft as the feafons can roll on — as fwiftly as their days fly. A few turns more — a few more rifing and fetting funs, bring them to a full period of all the enjoyments, diver- fions, or bufy amufements of this life — this vain and empty world ; and then their fearful calami- ties begin. The things that (hall come upon them ha/leu^ as they will come unlooked for — unexpected. People of this defcription do not look for them — do not believe they are coming « — do not expect them. " The Lord of that fer- vant came in an hour when he looked .not for him, in a time when he was not aware.'* Our Saviour pronounces u blefled is that fervant, whom his Lord when he cometh fhall find watch- ing**' But thefe do not watch nor look for his coming; but are like the people before the flood. " They were eating and drinking, marry- 396 ing and giving in marriage ; and knew not until the flood came and took them all away." In fine ; the things that fhall come upon them make hade, as they will come fuddenly. " He that being often reproved and hardeneth his neck ihall fuddenly be deflroyed and that without rem- edy." The moment is juft at hand, when the awful fcene of their unutterable woes will com- mence, and never end. IMPROVEMENT. And of what ufe may this melancholy difcourfe be to us ? What improvement are we to make of it ? A number of ferious things have been faid. A number of folemn thoughts fuggefted. But whom do they concern ? Who are interefted in the truths here delivered ? Let us then, my hear- ers, make this ufe of what has now been faid, viz. i. Let us ferioufiy and faithfully examine and enquire : whether we are not of the character, or come not within the defcription of thofe, on whom fuch fearful calamities are coming ? Per- fons may fit and hear wicked characters defcribed, deftructive principles and conduct pointed out, and the dreadful evils that are approaching on fuch ; and view them in a very dangerous fitua- tion : But never once think whether, or not, it may be all applied to themfelves. May we not ■with propriety enquire, as the difciples did, in another cafe, " Lord is it I ?" Am not I the per- fon, who comes within the defcription drawn in this difcourfe ? Am not I one of thofe who, open- ly or fecretly, defpife and reject all revealed reli- gion ? — Who make light of divine revelation — difbelieving and difregarding the doctrines and precepts therein contained ? Am not I the vile .fleglettor of the holy Sabbath^ and inflitutions of 397 i. Chrifl: — profaning and defpifing thofe means, which God hath appointed for his people to ac- knowledge him — thofe very means which God is pleafed to blefsfor thefalvation offuch finners as I ? Am not I the impious wretch, who lives in open and fcandalous immoralities— -profaning the name of God — dealing in impious imprecations and anathemas in the dialect of Hell ? Am not I the intemperate, unclean voluptuary, a Have to my lulls ? Doth not my confcience witnefs, that I have been devoted to my pleafures, and placed my happinefs in fenfual gratifications ; while God and my foul have been totally neglected ? Have not I indulged myfelfin malice and envy, in (lan- der and detraction ? Have I not lived in known difhonefly and fraud, oppreiling and artfully ta- king advantage of my; neighbour, to make gain to myfelf at his expenfe, and by fecretly robbing him of his property ? Have not I purpofely (hut my eyes and deafened my ears to the exprefs com- mand of Chrifl, " as ye would that men mould do to you ; do ye even fo to them." Am not I that fordid foul who have made this world my God, and the gains and profits of it my grand and chief purfuit ? Are none of thefe things defcriptive of my character and conduct? Furthermore en- quire : Am not I the vain, hypocritical pretender to a religion, which my heart never loved ? Do I not inwardly hate the doctrines and precepts of Chrifl Jefus? diflike the religious fentiments which he taught, and feel uneafy when they are clearly preached ? And doth not my whole foul oppofe the chriflian fyflem, considered in itlelf, and afide from all political and worldly confid- erations ? Doth not my confcience witnefs that I love and feek my own honor and profit, or the applaufe of men, rather than the honor of God ? And notwithilanding my hopes and pretenfkms -9 39* is not my life as unproductive of chriftian fruit—* as deititute of holy practice, as thofe who make no pretenfions to religion ? Do I not live, for the moil part, a prayerleis life, and feldom attempt to call on God ? Am I not deltitute of real gofpel benevolence — making myfelfxht great and ulti- mate object ? Do I not, after all, reject Chrift, and live in a ftate of impenitence — from my heart oppofing the real character of the Redeemer— being difaffe&ed to the holy law of God — hating his fovereignty, and difliking his adminiftration ? Thus let us, clofely and impartially, examine our temper and conduct, and fee if none of the fore- mentioned defcriptions belong to us : and wheth- er we have not reafon, at lead to fear, left thofe awful calamities, already defcribed, fhould fall on many of us. Nor let any one be indifferent and carelefs, in thefe inauiries. For it is the fame as to aik yourfelf, what will be your portion in eter- nity 5 whether unfpeakable joys, or unutterable for rows. 2 Let us ferioufly reflect on thofe awful ca- lamities which are coming, and which muft be the portion of all the enemies of God and Jefus Chrift — the impenitent and ungodly who live and die in that character. Say not, it is too gloomy a fubject to think upon — too dreadful to contemplate. Better is it, a thoufand times better, to look and think — to take the warning in feafon to flee from, than to go on a few days in carelefs ftupidity and felf- Hattery ; and then plunge into them, when there will be no remedy. You may be alked, as John the Baptifl did thofe who came to hear him, " Who hath warned you to flee from the wrath to come ?" If the feelings of any, are too delicate and fenfible to hear and contemplate the awful truths of God's word;, which fo plainly denounce 399 the dreadful calamities coming on the wicked ; what will it be to feel them in the execution ! Whofe " hands will be ftrong, and whofe heart endure ?" Wherefore, ferioufly confider and re- flect on them. Think of the evil, the gloomy dayy when you are to die — when you mull bid adieu, an everlafling adieu to this world, and open into an unfeen, an untried (late of exiftence. Many pus this far away. And indeed if they did not, they could not go on in their prefumptuous and wild career. But you may obferve, people are always ferious when they die. This world, with all its pleafures and flattering profpects, then appear per- fectly infipid and vain. Reflect on this ferious hour now, and do not laugh it away. Trifle not with thefe gloomy thefe folemn fcenes which are fo near at hand, and which are fo interefting to you — your ghaftly countenance — your fluttering pulfe — your fixed eye — your itruggling breath — dying groan and deathful gafp. Think on your winding fheet, your muffler and fhroud — your coffin and folitary grave. Reflect on what will be the ftate of your foul, immediately after death. Look forward to the judgment, and realize the certain the infuoportable guilt, fhame, remorfe and confufion which will then overwhelm every impenitent finner. Reflect on the awful fentence, then to be pronounced, and the unfpeakable ca- lamities which are to follow : And not a ray of hope to mitigate the defpair and anguifb, to the endlefs ages of eternity. Thus reflect ferioufly and deliberately on thefe things. 3. If thefe calamities, which are coming on the impenitent and ungodly, do make hafte — If they fwiftly approach ; this confideration fhould re- move the delufion, in the minds of many, that, if they come at all, they are at a great diftance ; and thus are viewed as comparatively light and 400 uncertain. t3eopie are very apt, efpecially young people, to view life as being much longer than it is. Allow me to afk — linner — How long do you expect to live in this world ? How many years before you will be dead? Suppofe thirty or forty, or poffibly fifty years. Now only flep to a man of fixty, and aik him, how long that appears to have been to him. Will he not, at once tell you, it is very fhort? — will not all thofe in advanced life, with one accord, and with a ferious counte- nance, declare, " It is but a few days — a dream — a vapor.53 Befides ; although you may hope for and expect a feries of years to come ; may you not be difappointed ? It is, at lealt very poilible, that thofe words of the prophet to Hananiak, may be verified with refpect to you. " This year thou halt die." Nay " this night thy foul may be re- hired of thee." w Boaft not thyfelf of to-mor- row ; for thou knoweft not what a day may bring forth." It is indeed a grofs delufion — a molt groimdiefs, and oftentimes, fatal miflake. when people flatter themfelves and imagine, that the fcenes of death and the unfeen world are at a great difcance. For, in reality, they are near — they make halle — they are even at the door. — Some fay in their heart, " Let me have my pleaf- ures unmolefted — let me purfue my earthly ob- jects undiflurbed — my dear delights, a few years longer ; and I will rifk the confequences." But O, the madnefs — the infatuation — the criminal, the more than brutal ftupidity of fuch fouls ! Can this be the language, or thefe the feelings of a ra- tional intelligent — of one who believes a future ftate — the immortality of the foul, and his account- abienefs to God ? Surelv they cannot. But if he do not believe them ; he is not the man that is addrciled in this difcourfc. Nor will any thing Cod^ hath revealed be regarded by him. lie 401 muff, be left — he muft take his own way. But he may be told, with little variation, as Micaiah the prophet told Ahab : " If he at all, find peace in the world to come, then the Lord hath not fpokenby me." 4, The difcourfe will now be clofed with a ufe of Exhortation, Wherefore, let all impenitent, chriftiefs fin- ners. of whatever character or clafs, whether they come within the foregoing defcriptions or any other defcription, be warned and exhorted to es- cape, if it be poffible, thofe calamities which are coming on fuch, and fpeediiy to flee from the wrrath to come. It is acknowledged there are many gloomy and awful things here declared ; boih as to the char- acter, and the confequent evils coming on fuch. Are there not many of fuch characters to be found at this day ? Will there not appear to be multi- tudes of thefe defcriptions in the day of general Judgment ? Are not thefe gloomy and awful things declared in God's word, which teftifies plainly what will be the portion of fuch llnners ? Have you not reafon to fear you are of this char- acter ? Continue in this condition, then, but a little longer ; and all thefe awful, thefe unfpeaka- bly dreadful evils will fall on you. Receive the exhortation, then ; and if there be any poflibility of efcape, flee from this wrath that is coming, immediately, and without any delay. Here you are defired to confider a few things. 1. You are now in your fins, in a flate of op- pofition to, and enmity againft God. This is ta- ken for granted : For the exhortation is only to fuch. You are then, imminently expofed to his wrath. God is angry with you every day. You have rebelled againft hi« authority— trampled Ddd 4c2 npon his laws, and, in a mod aggravated manner, abufed bis grace. You are totally unable to make atonement for your fins. And befides, you have no heart, no difpofition to repent and fubmit to God. " Ye will not come unto rue." 2. Your danger of falling into the hands of an angry, unreconciled God, is exceedingly great. God is under no obligation to keep you alive a- nother day — another hour. But you cannot live a moment without him. If he withdraw his up- holding hand, you inftantly fall in death, and plunge into dtfpair. You have no right to prom- ise yourfelf to-morrow, or continuance another day in a world of hope. It is owing to the mere good pleafure of that God whom you have highly incenied, that you are upheld any longer. How extremely dangerous then is your fituation ? 3. Consider further ; There is a door of hope opened for fuch finners as you. God is, in Chrift, reconciling finners to himfelf. Jefus has bled and died for fome of the chief. Pardon and peace are proclaimed to the penitent, who will return through him. The grace of God in the gofpel, is boundlefs. Multitudes in glory, fome now on earth, have experienced this grace, by returning to God through Jefus Chriif.. You are called. You are ferioufly and earneftly invited to return. " Whofoever will, let him come." Now you have a gracious offer — a fair opportunity. You are required to make no atonement, to bring no recommendatory qualifications of your own : On- ly to for lake your fins — your worft enemies — year former idols : Only to fubmit to God, and <'ome penitently to the banner of the Prince of Peace, — give up yourfelf to him — choofe the Lord for your portion j and pardon, grace and glorv are yours. 4^3 4. Once more, conhder the comforts and pleafures which will refult from your repentance and reconciliation, both in this world, the little time you have to live in this vail of teurs, and eter- nally, when you die. It is life eternal to know the only true God, and Jefus Chrifr. whom he hath fent. How fweet are the pleafures which flow from fubmiffion to, and reconciliation with, the bleffed God ? — To be fuited and pleafed with the divine character ami government — to have the fpirit and temper of Chrifl I How pleafant to live in the exercife of love — holy divine love ? — love to God — complacence with ail God's people, and benevolent affection to all men ? How comforta- ble, to have a good hope of eternal life — to be free from guilt and condemnation — to exercife repen- tance and draw near to God in prayer, with the fpirit of adoption ? How pleafant and fafe, to enter into the chambers of the divine attributes, in days of indignation manifeited on a wicked world ; that is, to trull in God, confide in his wifdom, power and grace. Who vill notwithstanding all the evils which take place — all the gloomy afpecls which appear ; order, difpofe and conducl all things in the belt manner — will magnify his name, exalt the King of Zion, and caufe his church and kingdom to rife and triumph glorioufly, and make all his enemies afhamed. And then alfo, when you are difmiiled from this world, and your warfare is accomplished, you will be admitted to a ftate of perfect, holinefs and peace — be everlaflingly freed from all fin and forrow. No more tears nor crying, nor any more pain ; but be perfectly happy in the company, fo- ciety and employments of heaven. And all this, to the never-ending ages of eternity. These, and fuch as thefe, are the pleafures, which will flow from, and be confequent en your 404 obeying this exhortation, and beine: reconciled to God. I only add; that if you flight and reject this grace — this glorious gofpel offer ; the aggravated ingratitude, folly and impiety that attend it, are great beyond description, they are without a name. And in a little time, you mud fall under the weight of the difpleafure of God, and muft be treated, not only as a tranfgreffor of his laws — a rebel againft his authority and government ; but as a wilful defpifer of his infinite grace and mercy. Then muft you lament too late, alas! forever too late, in doleful accents — How have I hated inftru&ion, and my heart defpifed reproof! 5> (>> 7, 9, f Jude, verfes 5, 6, 7. 4l3 Tinners ; he will judge all in the great day, and execute his vengeance on the ungodly, and fave the righteous. By thefe inftances God hath told us, that a day is appointed for our trial, and what the event will be. 4. God hath given laws to mankind. This is not difputed. All agree that he hath not left his rational creatures to live as they lift without regard to right or wrong. Should one plead that God hath given us licence to blafpherne his holy name, and liberty to injure and abufe one anoth- er, people would think he ought to be confined in a mad houfe. The laws of God contain the following things. First, They point out man's duty, and re- quire him to do it. If we exclude the idea of duty, we exclude the idea of law. For that can- not be law, which does not require any thing of us. Secondly, The laws of God are fan&ioned with promifes of bleflings to thofe, who obey them, and with threatenings of evil to thofe, who difobey. For inftance, the law of faith promifes eternal life to believers, and threatens the unbe- liever with everlafting punifhment. If no promifes and threatenings were annexed to the laws of God', there would be no motive to obey them. Confe- quently, there would be no force in his laws. It would anfwer no good end to hTue precepts unat- tended with motives. There are no motives, but what are contained in the promifes and threats. They hold up evil and good as excite- ments to fear and hope, to induce us to avoid fin and ferve God. They (how the tendency, that holinefs and fin have to promote public happi- nefs and mifery, to excite action upon the princi- ple of benevolence. Promifes and threats ex- hibit the true and glorious character of the Moft 4U High, whofe character is a proper motive, or ob- ject of friendly aiie&ion to him. Thefe are mo- tives contained in the fanctions of the laws of God. Befides thjfe, there is not a motive.— Without thefe, there would be no motive to ex- cite obedience. Therefore, they are neceffary, and what in our ideas are involved in divine laws. Thirdly, The promifes and threatenings will take place. In this view they have influence, For it is the expectation, that the threats will be realir zed, which makes them a terror to evil doers. It is the prof;3ecl:, that proinifed blefling will be grant- ed, which excites hope, and puts us in purfuit of future promifed good. It is the profpecl, that God will blefs his people, and punifh h:s ene- mies, that his truth, grace and juftice appear, which are objects, that ex:ite proper ferifations of heart towards him. Were the promifes and threatenings never to take place, all the motives, which they contain would be a nullity. Inftead of exciting reverence for the laws, they would excite contempt. Hence it appears neceffary, that his laws mould be executed. Every good thing promifed to the believer mud be granted, according to the genuine import of the promifes. And all the terrible things denounced againft the wicked mud be infli&ed, according to the ipiritt and true fenfe of the threatenings. But in this life, the promifes and threats arc not fulfilled. He does not give his people ail the bleflings promifed. Infinitely the greateft are yet to be granted. Neither does he inflict all the evil threatened. The infinite evil of fin, and ine- qualiiy of inflicted punifhments in this life, are indubitable evidences, that threatenings are not completely executed here. Therefore, mankin4 mult be judged hereafter in a future ftate, that the promifes and threatening may take place. 4*5 5- In plain and pofitive language the fcrip- tures teach us, that God will judge mankind } and that a day is appointed for that purpole. For the works of manjhall he render unto him, and canfe every man to find according to his ways.* Rejoice, 0 young man, in thy youth ; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the fight of thine tyes : but know thou, that for all thefe things God will bring thee into judgment. -\ God Jhall bring ev- ery work into judgment with every fecret thing, whether it be good, or whether it be evil.\ For thine eyes are open upon all the ways of the fons of men, to give every one according to his ways, and according to the fruit of his doings. % For we Jhall all fi and before the judgment feat of Chrifi. || In the day when he Jhall judge the fecret s of men.*ft Be- caufe he hath appointed a day in the which, he will judge the world in right eoufnefs . * * Christ frequently fpake of the day of judg- ment. And whenever he did, he confidered it as an event, that would infallibly take place. The inltances are too many to be mentioned now. Let one fuffice. On a certain time, when circumftances gave him a favorable opportunity, he introduced it, by delivering a parable. The fubftance may be expreffed in the following words. A man, being about to go a long journey, called his fervants together, and delivered to each one a fum of mon- ey, and ordered them to improve it well, that he might reap profit from it on his return. He went his journey, and after long abfence returned, and reckoned with the fervants. He found, that two of them had bet n faithiul. Thofe he received * Job xxxiy. si. f Ecc. xi. 9. \. Ecc.xii. 14, § Jcr. xxxii. 19. 1 Rom. xiv. jo. 1 Rom. ii. 16, *r Aftsxvii. 31. 416 into his favor. He found, that one had been unfaithful. Him he cad off, and gave him up to the tormenters. By the parable he fignified, that he was about to go away ; but would return after a long time. " I fhall leave the world foon, and go to my Fa- ther, and dwell with him a long time ; then I will come to the earth again, and reckon with man- kind to fee what improvement, they have made of the privileges and abilities, which I have given them. Thofe who are faithful, I will admit to my favor ; but thofe, who are not, fhall be caft off, and given up to fuffer extreme for row and pain." When he had thus introduced the fubject, he proceeded to a particular information of what he would do, when he, the fon of man, fhould come. When the Jon of man /ball come — then fhall he fit -upon the throne of his glory : And, before him '/hall be gathered all nations ; and hejhallfeparate them one from another, as a jhcpherd divideth his fheep from the goats : and he Jhallfet the Jloeep on his right hand, but the goats on his left. Then fhall the king fay unto them on his right hand, come ye bleffed of my Father, inherit the kitigdom prepared for you from tbe foundation of the world. Then floall he fay alfo unto them on the left hand, depart from me, ye curfed into everlafling fire prepared for the devil and his angels* If language can communicate fentiments, the certainty of a day of judgment is expreifed by Chrift in thefe words. II. On that day, all mankind will be collected together. When Saint John had the day of judgment re- prefented to him in a vifion, he faw the dead fmall and great fland before God.-f Saint Paul tes- tified, that, we fhall all fland before the judgment * Mat. xxv. 31, 32, 33, 34* 41. t Rev. x*. 12. 4^7 feat tf Chrijl. Our Lord, you recoiled, fald, that before him all nations mould be gathered. Seve- ral things may be offered to fhow why, they will be fummoned to appear together before Chrift's tribunal. i. In inflances of judging people in this life, God has made his judicial proceedings public. That which refpeded Adam, has been known in every age, fmce it took place. Thofe relative to Egypt, Affyria, the Jews, and a multitude of oth- ers, too well known to need a recital, were pub- lic at the times, in which they took place, and ever fince ; and will be to all in future time, who will be acquainted with the bible. Hence it is rational to conclude, that in judging the world, he will do it in fuch a manner, as that his pro- ceedings, in that great affair, will be publicly known. Inflances of judging people, and nations here, though in themfelves vaftly important, and anfwering many wife ends ; yet compared with judging the world, and ends to be anfwered by it, become cyphers. Are thefe comparatively incon- fiderable judicial ads exhibited to public view ; we may conclude, that God will ad in the molt public manner in an affair of fuch infinite magni- tude, as that of completing his judicial proceed- ings, by judging a whole world. And we may add, angels and devils. For they will be judged at that time. The inference from his judging in that public manner, which we have reafon to think that he will, is. that all will be called together to/ give an opportunity to make his proceedings known. 2. By making his judicial ads public, he glo- rifies himfelf. I will get me honor upon Pharaoh , upon all his ho/l9 upon his chariots and horfemen* * Excd. xiv 17. F f f 4i8 For this fame purpofe have 1 raifed thee up that I might fit w my power in thee, and that my name might he declared throughout all the earths The fong, that Ifrael fang at the overthrow of that haughty monarch, hath for its leading idea the glory "which God difplayed in the terrible judgments, "which were inflicted on him. When God judg- ed Ifrael in the wildernefs, and doomed them to death and ruin, he teftified, that, by that ad, he would give a moil illuftrious difplay of himfelf.§ As truly as J live, all the earth jh all be filled with the glory of the Lord. When he fhall judge ail man- kind, which will be a wTork, that will infinitely tranfeend all his pad works of this nature, it may be expected, that he will make mod illuftrious difplays of himfelf. But we have more evidence of this, than what rifes from inference. The dox- ology, that will be fung, in the day', when God fhall pafs fentence upon all, is expreflive of the great glor.y, that he will get by it. " Aileluia : iaivation, and glory, and honor, and power unto the Lord our God. For true and righteous are his judgments, and again they faid, Alleluia." " And her fmoke lofe up for ever and ever." To fee the difplay that God will make of himfelf, there is the utmoft propriety of his aflembling all mankind before his tribunal. For how will his glory appear, unlefs mankind be called together to fee ir. By being prefent, they will have an opportu- nity of feeing the difficulties and objections re- moved, which they have againft the manner of his government of the world. Now they blame God. They think, he might have made a better world, and wonder why he did not. They think things might have been adjufted more wifely. f Rom. ix. 17. § Num.xiv.ai. 419 They think it is vmjuft, that poor mortals mould fuller a burden of aiJIictions in life, then die and go to hell. They think, it is hard, that fome mould be left to perifh, while others are faved. They cannot fee, why -God mould blame them for not loving him with all the heart, when chey think they are unable to do it. I buzo thee th&t thou art an hard man9 reaping where thou heft not [own. and gathering where thou halt not ft raw- ed * Is language expreflive of the feelings of the fmful heart towards God. And good people ha \re fometimes a degree of the fame wicked fen- fa1 ions. In the day of judgment God will (how that he acted wifely, in governing the world as he dul, which will give full fatisfaction to holy be- ings, and excite the hjgheft exercises of joy, and ftop the mouths of finners. By being prefent they will be under advantage of feeing a glorious difplay of divine grace and jultice. The holy fove- reign of the world faves believers and pumfhes the wicked. Againft this conduct many hirer complaints are made. The human heart lifes againft it. God will look into this matter, in the folemn day of trial, and mow on which fide the blame lies. He ivill bring to tight the hidden things ofdarknefs, and make manifeft the counfcls of the hearty Every idle word that men (hall fptak, they jhall give account thereof in the day of judg- ment^ He will expofe the fins of every one to public view. How exceedingly vile will men ap- pear. They will appear fo hateful and ill-deferv- ing, that the riches of God^s grace in faving Chrift's people, will be magnified beyond concep- tion ; and the punifhment of impenitent finners will appear fo perfectly right, that they will be convicted of the impropriety and fin of all their hard fpeeches againft God. * Mat. xxv. 24. f i Cor. iv. $. X Mat. xii. 36. 420 By being together in the prefence of their Judge, they will have an opportunity of feeing in clear light, why God feparates finners and faints. They live together in this world. Let both grow together until the harvefk* They have connections with one another here. Some of which are in- teresting, and fome very dear. Such are thofe between the partners of each other's joys and for- rows in the conjugal ftate — between parents and children — between minifters and people, and be- tween members in church fellowship. At death connections are difTolved between the righteous and the wicked. Until the day of judgment they will live apart. And fo they will forever after that great day. Though apart, and in infinitely different ftates, they will be in fight of each other. Abraham could ca(t his eye towards hell, and fee the rich man in torment. That fame rich man could lift up a painful eye, and fee Abraham and Lazarus. The righteous /hall go forth, and look upon the car cafes of the men, that have tranfgrefjcd again/l me. For their worm /hall not die, neither fhall their fire be quenched.\ To be thus fepa- rated requires a weighty reafon. And to recon- cile the righteous to it, and convict fmners of the propriety of it, and flop their cavilings a-^ainfl God, the reafon rnuft be feen. In the great day he will make the reafon known. He tells us now, why he feparates them. But then he will do it more clearly, by laying open the character of every one. When he does, the contrail: of char- acters will appear fo great, that all will fee abun- dant reafon for the wide feparation. That God may have an opportunity of exhib- iting himfelf ; and all mankind have opportu- nity of learning more fully, that he acts wifely- in Mat. xiii. 30. f Ifai.lxvi. 24. 421 his government of the world ; and that they may behold his grace and juftice mine in his treat- ment of mankind, and fee thereafon of his fepa- rating his friends and enemies, aie reafons, why- all mould be affembled at the auguft court of heaven ; and reafons alfo, why fuch an event may be expected. 3. Their connections feem to require, that they mould be together at the trial. There are a multitude of things, which take place between the children of men in this life to be fettled then ; and many kindneffes expreffed among faints toward one another to be rewarded, the nature of which, is fuch, as will require their attendance together. There are many things between parties, which are never fettled in this life, that will be fettled in the day of judgment. We often hear it faid con- cerning people at variance, who cannot, or will not fettle their quarrels, u their affairs mud be left to be fettled in the day of judgment." If mat- ters between parties are to be fettled at that time, both parties muft be prefent. And thofe parties may have difficulties with other parties to be fet- tled. And thofe other parties with others. In this fenfe the connection may be general ; and of confequence all mud be prefent. But there are many affairs among mankind of extenfive con- nection, which are to be fettled then ; fuch ?s thofe that are national. A tyrant may abufe mil- lions of.his fubjects, and do infinite mifchief to other nations. The cruel fword of Alexander brought millions to an untimely end, and entail- ed wretchednefs to pofterity. A king may be the wicked caufe of rivers of blood among his fub- jects, and by influential connection be the unjuil caufe of the fame horrid calamity among many 422 nations. And thofe nations may be the inftru- ments of fpreading the calamity to others. In this way, it may extend over all the nations of the earth. Further the prefent nations may be inftrumental of carrying the calamities of war down to pofterity. And pofterity (till further down. We can conceive, and doubtlefs it is true, that this kind of connection extends itfelf through the earth, and through all ages. If fo all man- kind mult be together, in the day of judgment, when God will fettle all national affairs, expofe the tyrant, and vindicate the innocent. Good people have their connections. They aflift one another in the journey of life towards heaven. The benevolent man loves his chriflian brethren. He watches their conduct, prays for their fpiritual good, and mows them kindnefs, by imparting to themfuch things as they need. For every thing that he does, for his brethren in the exercife of love, he will be rewarded. A cup of cold water, given to a difciple of Chrift, will not be forgotten. A reward is in (lore for the chriflian, who gives it. And no inconfiderable part of the reward, will be the joy, that their pre- sence will give him in the day of Judgment. The Apoftle Paul was inftrumental of converting ma- ny, and of building them up in the faith, and or- der of the gofpel. He is to be rewarded in the day of judgment for all his labor for their fpir- itual good. And his reward will be the joy, that it will give him to fee them Handing before the tribunal, as monuments of the victorious grace of God. For what is our hope, or joy, or crown of re- joicing? Are not even ye in the prefence of our lord Jefus Chriji at his coining^ If the reward of Paul is to confifl in the joy that he will have in ieeing f x ThclT. ii. 19. 4*3 his converts at the day of judgment, they mud beprefent, or he will not have his reward. If the converts of Paul muft be prefent, Tim- othy mud be there ; for he was one of the con- verts of St. Paul. And the converts of Timothy mud be there alfo, that Timothy may have his re- ward for his labors for their fpiritual good. The converts of Timothy, fomeofwhom, were prob- ably inftrumental of converting others, and they of others, all for the reafon jufl given, mud be there on the folemn day of rewards and punifh- ments. The connection in this fenfe may, and probably does exid through the great body of the people of God, in all ages, which fhows thai all mud be together, when God judges the world. Ok the Judgment of the Great Day* SERMON II. jude, verfe 6. Vnto the judgment of the great day* IN treating upon thefe words, it was propofed to fhow, that God will judge mankind— that when he judges them, he will gather them together— and that the day, on which he will do it, will be a great day. We have confidered the two firft ; let us now confider the , III. The day of judgment will be a great day. A day may be called great on account of the great things, which are done upon it. The fourth of July is efteemed a great day ; becaufe on that day of the month, we declared ourfelves free independent dates. That was a great day, when God prornifed to give a Saviour to fallen man. That was a great day, when the rain began to fall, which deftroyed the world. That alio, on which fire fell from heaven, and confumed the people of Sodom. That was a great day, in Ggg 4^6 which God grave the law from Sinai. That like- wife on which the Saviour was born, and that on which he hung upon the crofs. All thefe have been great days. But were notfo great as that, in which God will judge mankind, except that, on which the Lord of life, cried out upon the crofs, " It is jini/bed." Grand fcenes, and infinitely interefting events will then take place. Such as will attract the attention of heaven, earth and hell. Some of which, I lhall now mention with a view to fhow, that it will be a great day. i. It will be a great day ; becaufe Chrift will appear again to cur world. Almost eighteen hundred years ago he ap- peared among mankind, lived to the age of thirty and three years, and then ftiffered death on the crofs, was buried, arofe and afcended into heaven to tarry there until the end of the world. Then he will corne again to our earth. That fame Je- fus, who lived a term of time in the land of liracl, and who was taken up into heaven, will open the heavens,. defcend, and come again to this world. He tarries to get things ready for his coming, as he did for his coming in the flefh. He then tar- ried to get things ready for his appearance. He now tarries to get things re^dy to come to judge the world. When all things were ready, he came down, and died to make atonement. When all things are ready, he will comedown a fe ond time, and then judge the world. He now up- holds the world ; he raifes up nations and em- pires, and calls them down ;. he fends forth the heralds of his gofpel to call in the elect from the four winds of heaven ; he difTufes light round this blind world, and' by his almighty povver opens the eyes of his chofen to fee it -y he calls away generations and lays thetfrfe the dufr, and brings forward others in, their room } he makes 427 the heavens and the earth ; thst is, civil and ec- cleiiaiticat powers, to prepare things for his fec- ond app^rratice. And when all things are ready, he wiH i >pear. 2 It will be a great day ; becaufe the appear- ance of C'n it will be mod public. When he appeared in the nV.fh but a very few people, compared with the great body of mankind, few him. He con^ned himfelf to the land of Pa- leftine. And altho he wtnt into many places in that land, he did not go over the whole countrv. Multitudes of the peoph: never faw him. None of the people of other nations ever faw him ; except fome, whn either refided in the land of Ifraei, or occafionalh came there, during his refidence in the defh. But when he mall which ungodly Jinmn have fpoken againfl him 44° It will be really a great event to convince a world of finfui men, of all their vile deed?, and of all the hard things, which they fay of God. 1 2. It will be a great day ; becaufe there will be an end to the means of grace, an end to the world, and all things in it. No more warnings will be given to (-.nners^ Every faint will then go home to reft from trials and afflictions. Sabbaths will be fwallowed up in one eternal fabbath in heaven. The heralds of the Lord Jefus will go fonh no more to preach the terrors of the Law, and adminifter the balm of the gofpel. No more opportunities for prayer will be granted to poor finners ; neither will the faints lift up one cry to the God of mercies in their be- half. The great work of redemption, as it relates to what is done in this world will be.finifhed. Christ will then have no further ufe for this earth, and worlds fubfervient to it. He will, therefore, deftroy it and them. He will put in his fickle, reap the harveft, and give up the field to fire. The heavens and the earth, which are now, by the fame word are kept inflore, referred un- to fire, againft the day of judgment, and perdition of ungodly m en. * The heavens /hall pafs away with a great noifc, and the elements /hall melt with fer- vent heat, the earth alfo and the works that are therein /hall he burned up.-f Fields and vineyards will be deftroyed, and cultivated no more. The fun will forget to rife and fet. The moon will not know her place. The horrors of war, and the fongsofthe gay will totally ceafe. Like noble ftructures and lofty piles tumbling down in a city confuming in flames of rire, material worlds will tumble from their magnificence, and periih in one * a Pet. iii. 7. f % Pet. Hi. i®. L 441 general conflagration. How tremendous the fcene ! How great the day ! 13. Other things, which will make the day of judgment great, will be the reparation that the judge will make between the righteous and the wicked, and the fentence that he will pafs. Hl /ball fepar ate them one from another as afhep- herd divideth his jheep from the goats : and he Jh all Jet the Jheep on his right hand, but the goats on the left,* In ancient days when people were tried by civil courts, the innocent were ordered by the judge to go over on the right hand 5 the guilty on the left. In allufion to this practice, our Sa- viour fpeaks of placing the righteous on the right hand, the wicked on the left. He will feparate families. He will fet the pi- ous parent on the right, and his wicked children on the left. The pious brother and filler on the right hand, the wicked parent, brethren and fif- ters on the left. On the right hand will ftand Enoch, Mofes and all the faints, who lived before Chrift. Alfo all, who belong to the fociety of believers in the days of the gofpel. Our chriftian friends, who belonged to this town, who are de- parted, you will fee on the right hand of the judge. On the left you fee Judas, who fold his Lord for thirty pieces of filver. Judas, wouldft thou not give more than that goodly price to be delivered from thy Judge ! There Hands Pilate with pale face, and trembling limbs, who pafled fentence, that Chrift fhould be crucified. Wouldft thou not give worlds and all the equipage that 'once adorned thy court to be faved from the fentence, that Jefus is about to pafs on thee. And what great multitude is that, which we behold ? It is * Matt. xxv. 3», 22. Iii 1 44^ that, which is compofed of Jews, who infulfed* Chrift on the crofs, and all unbelievers, waiting to heaT the dreadful fentence from him, whom in this life they defpifed. When the trial is finifhed, and the feparatioa made, the judge will pafs fentence. Come, ye blef- • Jfcd of my Father inherit the kingdom prepared for you from the foundation of the world * Songs of praife.will burft from the vaft hoft of the right- ec'u'S, expreffive of their joyful feelings, and of their admiration of the grace of God in their fal- vation. All become filent, the whole multitude of good and evil beings folemn and attentive. The judge with a voice, that will be heard through the vaft hoft, pailes fentence againft the wicked. Depart from me, ye ciirfed rnio everlqfting fire pre- pared for the devil and his angels.f They fink under the fentence down to eternal woe. The righteous afcend in triumph to eternal joys. Let us now clofe this interefting and folerrm iubject with a very brief application. £ Christ hath. a great character. We often judge of characters by what they do. In this way, we may judge of the character of Ghrift. Will he raife the dead, and judge every moral being in heaven, earth and hell, he will do a great work, that infinitely tranfcends the abil- ity of any finite being. Can any being, that is not infinitely powerful, wife and juft, do fuch a great work ? The work is fo great, that it gives the moft exalted thoughts of him, and compels- us into a belief, that he is God, II. AiUi we to be judged for what we do in this life, and to be treated according to the char- acter, which we form here, the time of life is im- portant * Mat. xxv. 34. t Mat. xxv. 41* ' \ 443 We live but a fhort time. The oldeft perfon can fay, that his days are few. But a few live to old age, Some die in youth. Others are cutoff in the midft of their days. In this fhort life, ev- ery one of us are forming characters, in which we fhall appear in the great day of trial. How important then is the time of life. III. Are we to appear before Chrift to be judged, it highly concerns us to fecure anintereft in his favor. His fmiles will be life. His frowns will be bility, continue long on the fide of true religon. Miom 466 Every do&rine and precept of the gofpel is gaHing' to the proud heart of hypocrites ; and it appears to be the divine plan and defign, that religious profeffors, in general, fhould have a trial of their faith, to fee whether it will (land — That they who are approved may be made manifeft. When the faith of hypocrites fails, it has a mod mifchievous tendency upon others. Their whole influence, which has become, perhaps, tenfold greater than that of the open enemy of the Lord Jefus Chrift, is turned to the difadvantage of the caufe of God. Thus it appears that the hypocrite is the mod vile and mifchievous of ail characters — %ood for noth- ings but to be caft out and trodden underfoot of men* The prophet Ezekiel gives us this humiliating defcription of the apoftatized people of God, un- der the figure of a fruitlefs vine. Ezek. xv. 2—5. " Son of man, what is the vine-tree, more than any tree ? — Shall wood be taken thereof to do any work ? Or will men take a pin of it, to hang any veffel thereon? Behold, it is caft into the fire for fuel"— Ifrael was called a vine, a plant, when fruitful, of the greateft importance ; but when barren, the moft ufelefs and contemptible. It is a mere cumbrance of the ground. Even fo fruit- lefs profeffors are utterly worth lefs, and very per* nicious. We hence fee that it is of the higheft importance, that profeffors of faith a£t in charac- ter, as the true fait of the earth. IMPROVEMENT. I. We are taught, by this fubjecl, to confider the chriftian religion as a reality, attended with the moft ferious and interefting circumftances* It is of divine original ; and evidently de- fignod to be the only medium of blefling to this finful and wretched world. The effects of it, en the particular fubjects, are excellent, as fait 4$7 -on flefh expofed to putrefaction : and the pe- culiarity of it is, that it renders the fubjccls of it the fait of the earth — the preservative of the world from fpeedy deftruction. This honor have the followers of the Lamb of God ! What an impor- tant reality is the religion of jefus Chrift ! 2. We learn how impious and ieif-ruinous are the temper and conduct of thoic, who fet light by the gofpel, defaming and abufmg all its faith- ful adherents. Such mult, furely, have no proper idea of their own moral character and fituation. They do not realize, that they are fedking their own deftruction ; and purfuing a coarfe, which naturally tends ;to the deftruction of the human race. They do not realize, that, were the peo-r pie of God removed, this world would foon fall, under the weight of its own enormities. Nor do they confider that the gofpel is the only poilible plan of fafety for themfelves and others. The truth is, as the Apoftle fays, Deftruclion and mif- ery are in their ways, and the way of peace, they have not known, 3. What has been offered on this fubject ur- ges the ftrongeft obligation on chriftians, Jo live and act according to their profefEon. Our text puts on chriftians, who act in character, the great- eft honor — an honor, to which, no other clafs of men can make any pretenfions. They are the fait of the earths in ftrum en tally, and as active in- ftruments, they are the builders of ChrilVs church, which is the temple of the living God. For their fakes alfo, the wicked world is blefTed, and fpared of God ; and the day of probation, in general, lengthened out. All this honor and ufefulnefs depend, however, upon the fidelity of chriftians. If they be chriftians, only in name and profeiTion, if they be not living active members of Chrift, they are good for nothing, but to be cafl out, and trodden under foot. Unfruitfulnefs is an evidence 1 4«S that, inftead of being faviours of themfelves and others, they are fpoilers and corrupters, and Jball utterly per ijh in their own corruptions. Woe unto you— for ye neither enter into the kingdom of heaven yourf elves, nor fuffer thofe that are entering to go in* How folemn is the motive, to all chriftian pro- feflbrs, to ad in char after ! To let their fpeech be always with grace, feafoned with fait ! 4. Are thefe things fo ? We therefore infer the abfurdity and rafhnefs of the fentiments of ma* ny, who would make impenitent formalifts in re* ligion fit members of Chrift's vifible body, and partakers of the fpecial ordinances of his houfe, ..Surely that which difqualifies a perfon to be the fait or the earth, according to our text, equally difqualifies for a place in his family, and for the fpecial ordinances of his houfe. The text is plain on the point ; that fuch are good for nothing ; and if they happen to be found among thofe who are the fait of the earth, they muft be cajl out, and rejected as unprofitable. There are a variety of figures ufed to repre- fent the proper qualifications for the church of Chrift. When the church is called a temple, the members are confidered wijlones in the building : and of what kind the (tones of the building muft be, the Apoftles clearly inform us, in the follow- ing words. Te alfo, as living stones, are built up afpiritual houfe* Again, in thefe words, And are built upon the foundation of the ApoJHes and prophets, Jtfus Chrift himfelf being the chief corner Jlone : In whom all the building* fitly framed togeth* er, groweth unto an holy temple in the Lord. The qualifications for this temple of God are, to become lively Jlones, and to be fitly framed together, or con- formed to the chief corner ftone, who is the Lord Jefus Chrift. Thefe figures, as well as that in the text, fix and eftablifh the point, that real fhriftianity, or the manifeftation of it, in the judg. 469 ment of candour and charity, is the only qualifi- cation for a vifible flanding in Chrift' s church. All are friends or enemies to Jefus Chrift. He that is not with me is againft me : And can it be fuppofed that an enemy to Chrift, from whom the chriftian name is derived, is fit for a nominal chriftian ? Are the enemies of Chrift fit members of the family and houfhold of God ? Are they invited, as fuch, to crowd themfelves into his family ? Chrift fays, in the text, they are good for nothing, but to be caft out ; and let it be re- membered, that he and the Father are one. 5. The fubjecl teaches us that the churches of Chrift ought to admit none to their chriftian com- munion, and to reject all from their communion, unlefs they appear to be the cordial friends of the Lord Jefus Chrift. Put away from among your- [elves that wicked per [on, if he be called a brother, faith the Apoftle ; and if he be not yet called a brother, by no means adopt him as fuch, unlefs he appear firmly and cordially to believe on the Lord Jefus Chrift, When the eunuch was defi- rous to be introduced, by baptifm, into the church of Chrift, the reply was, If thou believejl, with all thine heart, thoumayefl* When thefe divine rules are facredly regarded, and not till then, may we hope that the churches will have reft, and be edi- fied ; and walking in the fear of the Lord, and in the comfort of the Holy Ghojl, be multiplied. 6. The foregoing view of the nature and effects of chriftianity, as conftituting true believers the fait of the earth, compared with the afpects of the, prefent day, leads us to conclude that true reli- gion is very rare. The prefent is certainly a time of great degeneracy. True believers are the fait of the earth : but the greater part of profeflbrs, at prefent, evidently appear not to be, at all, feafon- ed with fuch a fait. How rarely do we find, in this day of declenfum, thofe who are, evidently, 47 o the fait of the earth ! How few are found to be profeflbrs, of any (tamp ! And how fmall is the proportion of profeffors, whofe fpecch appears to be always with grace, feafoned with fait ! Have we not awfully degenerated ? Has not the cry of our pride, covetoufnefs, hypocrify, licentioufnefs and infidelity reached the very heavens, and cal- led for divine vengeance ? Is there not a growing liberality of fentiment, which implies a contempt of the real fentiments of the gofpel ? Are not ef- forts made to build up chriftian focieties, fo cal- led, upon a bafis broad enough to comprehend, even the open enemies to divine revelation ? What is wanting in pure fait, is made up, in bulk, with the mod corrupt materials. How ftrangely in- fenfible is the multitude, that iniquity abounds, and the love of many waxes cold! — 4 heir fait hath lofi its favour I How many, at this day, can difcern the face ofthefhy, and even philosophize upon it; but how few can difcern the figns of the times ! The humiliating religion of Jems is finking in the eftimation of the multitude, of every defcription. Any thing is a favorite, rather than this heaven born gueft, procured by the blood of the Son of God. On the whole ; how many profefling chrif- tians are there, who will turn every way, and make all imaginable fhifts, to excufe themfelves from vital chriftianity ! So that, were the inquifi- tion made for blood, in this land, a land of pro* felled light and purity ; where would the ten righteous be found ? — Where the neceflary num-? ber to fcreen us from the mod aggravated de- ftru&ion? Our moral ftate is truly alarming, beyond conception ; and our fubje£fc is calculated to awaken the greateft folicitude to have fait in fiurfclves, and thus to prepare to meet our God. 7. I may now clofe with a word of exhortation. If fuch be our character, and fuch our lament- able ;iate, as a people \ how ought all to look 47* how came a faith fo extraordinary, and, at the fame time, tofalutary, to fpring up in oppofition to all iniquity ; and though more oppofed than any thing elfe, yet never to be confuted or dedroyed ? The matter mud be very unaccountable and per- plexing to thofe who deny the exidence of Jefus Chrid. To fay the lead, the probability is drongly againd them ; and if they are deceived, the deception is fatal : For they deny the Lord who bought them, and bring on them/elves fivift de* ft ruction. 3. That there was, indeed, fuch a perfon as Jefus Chiift in the world, is evident, from every branch of hidory. The hidory of Jews, pagans, infidels and apodates, as well as of chridians, all concur in this, that a wonderful perfonage, Jefus, It 48c) who was called the Chri/1, appeared, at a certain time injudea, correfpondent with Jewifh predic- tions, and claimed to be the Son of God, and Saviour of Tinners. Indeed, the facts which fup- ported his claims were generally acknowledged. According to hiftory, it was, on all hands, con- ceded, that in confequence of his appearing, and fetting up his religion, there was the greateft rev- olution, with refpecl to religion, that ever took place in any age ; and all this, without any revo- lution in civil government. It is granted, even by the mortal enemies of Chrift, who lived in the fame age, that paganifm, which had been ef- tablifhed from time immemorial, received an ir- reparable fhock — heathen oracles were (truck dumb — communication with devils feemed, in a meafure, to be cut off — ancient magical arts came into difrepute, and the worfhip of God, in a ra- tional and fpiritual manner was fet up and eftab- lifhed, in all parts of the civilized world. In- deed, at that time, civilization took a wonderful fpread, and received a marvellous increafe. The mifts of pagan darknefs vanifhed and were diffi- pated, by the glorious light of the fun of righ- teoufnefs. If there be, at this day, any dependence at all to be placed on the concurrent teftimony of all kinds of hiftory, this was, in fact, the ftate of things, in that age of the world ; and Jefus Chrift was, in fact, the firft caufe of this great and Wonderful revolution. It is hence clear, that fuch a perfon and character has exiftence^ and has appeared in the world, as the gofpel in- forms us. 4. It is fufficiently evident, that there was fuch a perfon as Jefus Chrift, from the exiftence of his church in the world. If the church were not pPP 49° founded by Chrift, according to gofpel hjftory> who was the founder of it ? Where elfe do we find the origin of chriftianity ? It is believed, with- out Heftatioft, that Mahomet was the founder of the feci called Mahometans ; and chat all other fecte and parties, except the chriftian, were foun- ded by thofe, whofe names are mentioned in all hiftory, as founders. But chriftianity is faid to be a fyftem of prkjl rraft, the invention of a fet of vicious and tyrannical impoftors, for their own profit, and to fub jugate vulgar minds. Why filould men confide in hiftcrical teftimony, ref- lecting all other fe&s ; but renounce it, as far as it refpects cmiftianity ? The chriftian church has been one of the greateft parties among mankind *r the moil public and confpicuous, the moft known and fcrutinized ; at the fame time, the moft en- lightened, the moft learned, and has kept the moft authentic records, of any party which ever had exiftence. , If there never was any Chrift, fuch as the gofpel reprefents, why cannot the ori- gin of this moft enlightened and wonderful party be traced out ? Why is it not proved, as well as roundly offer ted y that a certain fet of wicked im- poftors, at a certain time, forged what is called the gofpel, and impofed it upon mankind ? The f>roof of this is fo difficult, that no man, as I can earn, ever yet made the attempt, it may, there- fore, be prefumed, that fuch ridiculous fpeeches, concerning the origin of the gofpel, are ground- less. It is rational to believe, that there is fuch a per- fon as the Lord Jefus Chrift, who actually appear- ed, in the time and manner which the gofpel re- lates ; and that his difciples wrote a true and faithful hiftory of the origin of the church. If they erred or diffembled, in any point, there were learned enemies, both among the Jews and Ro- 1 49 1 mans, who were able and difpofed to deleft their errors and falfehoods. But no fuch detection was ever made. The church was, therefore, origina- ted by Jefus Chriit ; and by him it has been (up- ported, in a miraculous manner, through all kinds and degrees of apportion, from that to the pref- ent day. The church is a feci, every where jpo- ken againfl. It could not arife, by nan's influ- ence, becaufe all men are naturally difpofed to put it down. If there never was fuch a character as Jefus Chrift, it is impoiTible to account for the or- igin and perpetuity of the chriflian church. Thus I think it very evident, that there was fuch a perfon as Jefus Chrift, who was the foun- der of the chriliian church. The confequence is, therefore, clear, that the gofpel is from God, and all the folemn things, which it contains, are reali- ties. We have the fame evidence of the high claims of Jefus Chrift, that we have of the exift- ence of his perfon ; and, by a careful examination of his character, by the rule of trial, given in our text, we ha*/e found, that he was true, and no un- right eoufnefs was in him* Every part of his moral conduct, and every doctrine or precept which he delivered, gave evidence, that he fought not his own glory, plea fed not himfelf, as all corrupt importers are found to do ; but he fought the glory of God, and the general good. If fo, it follows, that he is what he claims to be, the fupreme Lord of all, who is to be acknowledged by us, as the only Saviour. III. The fubject will now be concluded with a ferious reflection on fome of the important things, which are implied, in believing the truth of the gofpel of Chrift. We are too apt to imagine, that we believe the gofpel, indeed to giorv in our faith and orthodoxy, and make a righteoufnefs of it ; while, in reality, we do n&t believe \ and are little if at all 493 better, even in point of fentiment, than downright, profeffed infidels. To believe the gofpel, as we ought to believe, and fo as to be eflentially diftinguifhed from open infidels, implies a full conviction, and cordial ap- probation of all the doctrines, precepts and tefti- monies of it ; and efpecially, of all that is implied in the work of redemption by the blood of Chrift. To be particular \ do we believe the gofpel of Chrift ? If fo, v/e really believe in the univerfal and total apoflacy of all mankind from the true God ; and that all, unlefs they are united to Chrift, by a living faith, are expofed to endlefs punifhment. And further; a belief of the gofpel implies a fenfe of the neceflity of regenerating grace, to fave us from our fins, and to prepare us for the enjoyment of the heavenly inheritance. " Except a man be born again, he cannot fee the kingdom of God." Still further ; a belief of the gofpel implies a fenfe of our total incapacity to redeem or fave ourfelves from the juft punifhment of paft iniqui- ty ; and this, even on fuppofition that we were ever fo humble and penitent. It implies a fenfe of intire dependence oh the merit of Chrift's atone- ing blood, to redeem and fave us, even on con-* dition of true faith in him. John iii. 14, 15. " As Mofes lifted up the ferpent in the wildernefs, even fo mujl the Son of man be lifted up, that whofoever believeth in him mould not perifh, but have eternal life." The Apoftle, (Rom. iii. ) rep- resents, that Chrift was fet forth for a propitia- tion, that, through faith in his. blood, the right- eoufnefs, or jujiice of God, might be declared, in the remiflion of fins that are paft. Again ; a belief of the gofpel implies a fenfe of infinite obligation to be holy, both in heart and life. It is exceedingly manifeft to all true be- <93 lievers of the gofpel, that the grand bufinefs of Jefus Chrift in this world was, to fet up a king- dom of righteoufnefs. " For this purpofe, the Son of God was manifefted, that he might deflroy the works of the devil." He hath made it evident, efpecially by his fufferings for fin, to redeem us from the curfeof the law, that fin is infinitely ma- lignant, and that we are under infinite obligation to hate, abhor, and turn from it, as a moft deadly evil ; and to be holy, as Chrift is holy. " As he who hath called you is holy, fo be ye holy, in all, manner of conversation." We mult prove our fidelity to Chrift, and the genuinenefs of our faith, in the fame manner, in which Chrift proved his divinity, by notfeeking our own glory ^ but the glory of God. This is holinefs — this is moral duty. And as this was neceffary, to designate and prove, that Jefus was what he claimed to be ; fo it is e- qually neceffary to defignate and prove that we are true believers in his gofpel, and heirs of his kingdom. Finally; to believe the gofpel, favingly, implies full confidence, and a humble acquief- cence in all the promifes and threatenings of it. It implies a realizing fenfe of the great folemni- ties of death and a feparate ftate — that we fhall foon appear, unbodied, to exiftin happinefs or mifery, till the day of judgment — that we fhall then be raifed from the dead, bv the voice of the archangel (who is jefus Chrift) and by the trump of God, to appear once more in the body, before his dread tribunal, with the whole affembled univerfe, then to receive a public and final adjudication. All who truly believe the gofpel, are fenfible that by it, life and immortality are brought to light. They live and act, daily, under an affecting fenfe of thefe great, approach- ing folemnities. They as really expect, that all 494 thefe things will take place ; that they fhall fee the fupreme judge defcend in glory, with all the holy angels ; fee all the dead arifen, and ar- raigned before his bar of juflice ; fee this world in flames, and fee themfelves with all their fellow- men, according to the character formed in this life, receive their final deftination to endlefs felicity or endlefs torments ; as really, as any one ever expected the mod infallible events in this world. They, accordingly, make it their bufinefs to be in readinefs ; and have recourfe to the gofpel for all their inftru&ions refpe&ing a due preparation to ftand in judgment before the Son of God. Not only are all thefe things expected, by true believers j but they are expected with tran- quillity and joy. They " look for and bajlen unto the coming of the day of God? wherein the heavens being on fire Jhall be dijfohed, and the elements Jhall 7iielt ; and the earth, with the works that are therein Jhall be burnt up" At this time, they, according to thepromife of God, " look for new heavens, and a new earth, wherein dwelleth righteoufnefs" True believers comfort one another, with the prof, peels of the day of judgment ; becaufe it is the day in which their Redeemer fhali be glorified, and thenceforward they (hall be complete in glory, forever with the Lord, These things, and all things folemn, interefl> ing and joyful, are implied in a true belief of the gofpel of Jefus Chrift. We, therefore, fee the truth, the weight and force of that folemn dec- laration of our Lord, " He that believeth and is baptized (hall be faved ; and he that believeth not (hall be damned." Amen. The wicked, on account of worldly profperity, and unbelief of a future flate, openly rejecl anddefpife the Almighty. / A SERMON by JACOB CATLIN, A. M. Paf. tor of the firft Church in New-Marlborough, State of Maffachufetts. job xxi. 13, 14, 15. They fp end their days in wealth, and in a moment go down to the grave. Therefore they fay unto God) depart from us ; for we dtfire not the knowl- edge of thy ways. What is the Almighty ', that we fhould ferve him ? And what profit jhould wi have, if we pray unto him ? IT is vain to pretend, as many do, that the Bi- ble is a foolifh book, and does not give us a juft and true reprefentation of men and things. Every man, who has the lead acquaintance with human nature, mull: be fenfible, that, in our text, is contained a perfect reprefentation of the im- provement, which the wicked make of the kind and liberal dealings of the Almighty. The ways 49^ of providence are marvellous — efpecially in libe- rality to the wicked. God's ways would be in- explicable by us, were it not for the light of di- vine: revelation ; but this leads us forward to a future world, and folves our difficulties. The light of nature, indeed, if we were per- fectly candid, would teach us that God is juft and good ; and would teach us that there is a future fiate, in which his juftice and goodnefs are to be fuliy and perfectly difplayed. But, with our pref- ent darknefs and prejudice, we mould never, without a revelation, make thefe difcoveries. Of courfe, we mould difcover no benefit arifmg from the knowledge, love, and fervice of God. The wicked are reprefented in our text, as dis- carding the true God, rejecting the knowledge of his ways, refufing to ferve him and pray unto him ; becaufe they find, that the wicked fpend their days in %veaftb9 and in a moment go doun to the grave — That is ; they fee nothing very dread- ful in a life of wickednefs. They who fcorn the fervice of God, and devote themfelves to iniquity, arc as happy, to all appearance, as others. This emboldens mankind to commit iniquity with gree- dinefs. The Pfalmift was very full, and was even perplexed with the the fame idea. Pfalm lxxiii. 3, 4, 5. " For 1 was envious at the foolifh, when I faw the profperity of the wicked. For there are no bands in their death, but their itrength is firm. They are not in trouble as other men, neither are they plagued like other men. Therefore pride compalTeth them about as a chain : violence cov- ereth them as a garment." With the fame ideas our text is introduced, and Job appears to be, not a little perplexed. " Wherefore do the 'wicked live, become old, yea, are mighty in power ? Their feed is ellablifhed in their fight — their houfes are fafe from fear 7 neither is the rod of God upon 497 them — They fend forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the found of the organ. They fpend their days in wealth," or mirths as it is in the margin of the Bible, " and in a moment go down to the grave." When they die, the fcene of diftrefs is fhort, and they are foon out of fight and forgotten. This is the laffc that is heard of them. Sometimes, it is true, they die in the agonies of defpair, and give awful forebodings of future, eternal wretchednefs \ but this is called, either cowardice or delirium. The living and furviving companions in wickednefs conclude, in general, that there is no danger. Thus they Aide along, crying, peace, peace. There- fore they fay unto God, depart from us ; for we dc- fire not the knowledge of thy ways* The doctrine, fuggefted by the text, is this ; That the wicked, in general, from their abfurd view of the divine difpenfations, conduct very much as they would, if they knew, that this was their only date of exiflence, and worldly pleaf- ures the only happinefs. Job was not alone, in exprefling this .idea of human nature. We find the fame in the Eccle- fiaftes,viii. io,it. " And fol faw the wicked bu- ried, who had come and gone from the place of the holy, and they were forgotten in the city where they had fo done. This is alfo vanity. Becaufe fentence againft an evil work is not exe- cuted fpeedily, therefore the heart of the fons of men is fully fet in them to do evil." Many more paffages of fcripture might be adduced, in direct proof of the do&rine ; but this is not the plan of proof, now propofed. The proof from fcripture is already clear ; and what I now propofe, as be- ing more convi&ive and folemnizing, to thofe who Q.qq 49* aTe accuiromed to Jifregard the fcriptures, is a proof of the doctrine, from naked and obvious fads. There are two or three things, mentioned in the text, which the wicked are faid to do. Thefe we ihall attend to; and if they appear to be iacb, it may, by them, be evident, that our doctrine fs true. I. LT hey fay unto God9 depart from us, for we defive not the knowledge of thy ways. The knowl- edge of God's ways coniifts in underftanding the nature and ends of his moral government ; and what he defigns- to do, in particular, with refpect to mankind ; whether he defigns to put them all" out of exigence, when they die ; or to continue them in exifrence forever ; and whether, if he continue them in exiftence, he defigns to reward and punifh them, in the future ftate, according to the character they form, in this world ; whether he defigns to make all happy, in the future world, of hi4; mere mercy ; or to make all miferable, as a juit puniihment for their iniquities. Or, final- ly, whether his plan is, to fave fome, with an everlafting falvation, and to punifh others, with everlaftfns: mifery, according to the part they aft in this life, with refpect to a Mediator. There is no doubt but that God hath fome way9 fome fixed plan of operation, refpe&ing the finful children of men. If this were realized, it is reafonable to conclude that mankind ought to be, and, indeed, muft be anxious to know fomething about God's ways. If mankind realize, that God hath a plan of government refpecling their final ftate, they muft feel themfclves infinitely concerned to know what it is. If they have no defire to know any thing of this kind, it muft be, either becaufe they do not believe, or elfe becaufe they do not realize any thing of this nature. 499 If we lived under the government of a great and powerful monarch, and had been, for a long time, in a (late of rebellion ; if he had, hitherto, exercifed forbearance ; but had a fixed plan and defign, refpe&ing the method of treating us, finally ; fhould we not be very anxious to know what his plan and defign was ? Should we not look forward, with fear and trembling, to find out what would be the remit of his ad m ini ft ration. :? How much more anxious might we juftly be, with regard to the knowledge of God's ways, which refpe£t our final and eternal (late? If, therefore, we are unconcerned, with refpecc to God's ways, it muft be, that we are either per- fectly abfurd and foolifh, or elfe do net believe that he exercifes any providential government over us. But our text is clear in affirming, that the wicked do reject God, and defire not the knowledge tf his ways. If the text be true, the doctrine is alfo true. The wicked, in general, conduct as they would do, if they knew, that God had no plan of government, and that worldly, fenfual pleafures were the whole of hu- man happinefs. It remains, therefore, to enquire whether the wicked ever do act the part, which our text de- fcribes ; or whether the text be a libel againft mankind ? And here let it be obferved,in general terms, that, whenever mankind engage in any thing, which is unjuft, vain or criminal in any refpedt, they fay unte Qod^ depart from us for we defire not the knowledge of thy ways. It is painful to think of God, of his holy law and government, when engaged in criminal purfuits, or even in criminal thoughts and meditations. People try to convince themfelves, in fuch cafes, that it ic not required of them, always to be in the fear of the Lord, and always to have a fenfe of his pre!- 5oo ence. They fometinaes try to convince them- felves, that the temptations to vicious conduct are fo great, notwithstanding they court temptation, that God will excufe them, on this account. On the whole, they would be glad to have con- fcience afleep, and to have God and his ways wholly out of view. Every one, I conclude, who was ever confeious of committing a crime, was conicious, for the time being, that the language of his heart was, " depart from me, O Lord, I do not now defire the knowledge of thy ways.'3 I now pafs on to notice fome particular cafes, in which mankind verify, in fact, this declaration in our text. When mankind purfue the bufmefs of irregular trading, jockeying, or /peculating, with a defign, by a little exertion of their own, to enrich themfelves on the earnings of others ; all their views and feelings are inconfiftent with any delight in God's prefence, or with any defire to underftand his ways. If they happen to think of God or his ways, the language of their hearts i?, are thofe who fcorn the fervice of God. There are many who fcorn to make a pre- tence of ferving God. They choofe to have it known that they defpife the fervice of God. This is evidently the cafe with-all the openly vicious. They fay, in all their vicious practices, What is the 5o8 Almighty, that we Jhould ferve him f ** We are able to profane his name, his word, his fabbaths, his laws and inftitutions. We fare as well as thofe who fear and ferve him. We can fpend our days in wealth, in mirth and pleafures, and in a moment, go down to the grave and be no more. Let us eat and drink, for to-morrow we die. This world contains all the good to be hoped for. Let ns, therefore, take our fill of worldly pleafure. If there be any God who difapproves of this, we fcorn his fervice." The practice, of thoufands, and the language of fome convey fuch ideas as thefe* On the whole, it is no rare thing for people to exprefs this language of our text. The fcriptures abundantly reprefent the wicked as proud fcorners of the fervice of God. A few fketches, out of many paflages in the Pfalms, are the following. The kings of the earth fet thcjn- f elves, and the rulers take counfel together, againfi the Lord, and againjl his anointed, faying, let us break their hands a/under, and caft away their cords from us— The wicked, through the pride of his countenance, will not feek God ; God is not in all his thoughts — 'Wherefore doth the wicked contemn God ? — With our tongue we will prevail ; our lips are our own ; who is Lord over us ? In the proph- ecy of Malachi, we find the following charge a- gainft the wicked. Tour words have been flout a- gain/l me, faith the Lord ; yet ye fay, what have wefpokenfo much againfi thee ? Te have f aid, it is vain to ferve God ; and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of ho/Is ? Thus mani" kind are reprefented as proud fcorners of the fer- vice of God ; and the Bible descriptions of the pride and fcornfulnefs of the wicked agree with our own obfervations. We often find thofe (and it is well if fame of us are not the perfons) who 5°9 Icorn the reftraints of divine and human laws ; and even trample over all the rules of decency. Mankind conduct, in various refpects, as if they knew that this world was the only (late of exig- ence, and temporal gratifications the only felicity. III. The laft branch of the text reprefents the wicked as difcarding the idea of prayer to God. And what profit jhould we have, if we pray unto him. Prayer is the expreflion of dependence on God ; and is therefore, a very irkfome bufmefs to a proud heart. Pride finds many excufes for the neglect of prayer. The words before us fall in with the general language of the wicked refpect- ing prayer. What profit jh all ice have ? Will God reward us for praying ? Or if he does, in what will the reward confift ? Will he vary his plan of providential government, to conform to our defires, when put into the form of prayer ? No. All the reward to be expected is to confiit in high and tranfporring views of his infinite fupremacy, and the moft abafing views of ourfelves as poor, dependant, vile and hell-deferving, rebels againd God, and prone to all evil. Is there any profit in this? No, fays the finner. If, by praying, I could be liberated from the law and government of God, and could rife to independence ; if I could perfuade the Almighty to give me the free indulgence of all my heart's defires, I would pray, moft fervently. But to ftand and pray, with a fupreme regard to the honor of God j to fay, from the heart, Hallowed be thy name ; thy king- dom come, thy will be done, inftead of being profit- able, is giving up every thing. It is making God fuperior to ourfelves, and giving him all honor and glory. This furely is an unprofitable bufi- nefs : the proud heart rejects it, cafts off fear and refirains prayer before God. The hours, fuitable S10 for prayer, are generally employed In the labors of avarice or the amufements of folly. Thus God is rejected, fcorned and defpifed by the wicked, becaufe he holds himfelf fuperior to them. What profit Jhould we have, if we pray unto hi?n t It would anlwer none of our felfifh ends ; but, on the contrary, tend to mortify our feel- ings, and make us realize our dependence.—- Therefore, fay the wicked, we will not pray unto him. I have now attempted, briefly, to illuftrate the character and conduct of the wicked, as fet forth in our text. I have brought forward the fcrip- tures which concur with the text, and appealed to fads under common obfervation. It appears, I think, fufficiently evident, as was ftated doctri- frally, that the wicked, in general, from their abfurd view of the divine difpenfations , conducl very much as they would, if they knew, that this was their only ft ate of exijlence, and worldly pleafures the only happinefs. They, doubtlefs, have fome intervals of ferious thoughtfulnefs, and fome concern about a future date. It is impoffible to avoid a degree of conviction, at fome times, that licentioufnefs leads to final mifery. There is a degree of pain- ful remorfe, which ofen follows the greateft ex- cefTes and enormities. Even in laughter, fays Solomon, the heart is forrowful, and the end of that mirth is heavinefs. The reftraints on the licentious are very great — The way of tranfgref- fors is hard ; and yet we find, that mankind will conduct as if there was no God or future ftate. They feek a portion in this life, and carefully en- deavour to fhun all thoughts of God, and of the eternal world. 5" IMPROVEMENT. i. This fubjed brings into view the exceeding perverfenefs of the human heart. It appears from our text, and it appears from fads innum- erable, that, becaufe the final puniihment of iniquity is out of fight, becaufe finners do not fee the awful ftate of thofe who die in iniquity, they prefume todefpife the Almighty, to bid him depart, to fcorn his fervice, to call off fear and reftrain prayer ; and in fhort, to lead a life of unbridled licentioufnefs. It is certainly very probable, from the light of nature, that there is a future ftate, a juft judge, and a dieadful punifliment for the wicked. If we had no inftrudion from the fcriptures, on thefe points, there would be ground of appre- henfion, and folemn concern refpeding a future ftate. It would be fuitable, that mankind mould pafs the time of their fojourning here in fear* It would be fuitable for them to live foberly and prayerfully. It would be the duty of all to feek the Lord, and make it their great concern to know and do his will. But, inftead of being thus in the dark, refpeding a future ftate, God hath informed us moft plainly and folemnly. He hath given us fo much evidence of the reality of thofe things related in the fcriptures, concerning the world to come, that, in general, we profefs to be- lieve the relation. We profefs to believe, that, when finners go down to the grave, they alfo go down to hell, to a place of remedilefs forrow and pain — that their end is deftrudion — that they go tiway into everlafting punifhment ; but the righ- teous into life eternal. Such things even finners profefs to believe ; and yet, as we find, they live and ad the part of atheifts. Does it not from hence appear, that they have very perverfe 512 hearts ? Are not the mckedjlout -hearted and far from right eoufnefs f How can we conceive of greater perverfenefs of heart, than is expretTed) in bidding defiance to God, fcoming his fervice, and refufing to pray unto hirn, merely to follow the cuilomof the times ; while we own that there is a juft judge, and a future flate of rewards and punilhments. Many are unwilling to believe, that there is much depravity in the human heart. But if the heart were, in any meafure, well difpofed, man- kind would, naturally, conduct foberly, righ- teoufly, and even devoutly, afide from all consid- erations of a future date of rewards and punifh- ments. A humble, devout, and holy life is the fpontaneous fruit of a virtuous heart, even afide from all the motives arifing from terror or from intereft. If, therefore, withthefe additional mo- tives, mankind cannot be perfuaded to be ferious, or even, at all times, to be civil and decent ; if they will, as we find they do, in the face of the greateft conceivable motives to religion, run wild in the career of iniquity, we mud conclude that the heart is totally finful and perverfe. Thus faith the infpired prophet ; the heart is deceitful above all things ^ and defperaiely wicked ; who can know it ? Our fubject exhibits a dreadful charac- ter of the inner man : it leads us into ourfelves, and there it difcovers a fink of moral pollution. It manifefts the infinite importance of being waffl- ed in the blood of the Redeemer. 2. By the picture of human nature, which our text exhibits, we find that fmners are very foolifh as well as perverfe. Suppofe it te be, as they wifh,that there is no flate of punifhment after the prefent life ; can it be thought the part of wif- dom, to run on in the career of vanity, levity, pride and perverfenefs ? Surely it is the part of 5*3 ». . ' .'.i ^rifdom, whether there be a future ftate or not, to live foberly, honeftly and devoutly in the pref- ent ftate. That temper of heart, and that line of condttft, which God requires in his word, are effential to happinefs ; and happinefs was never found in any other way. But wifdom confifts in purfuing the road to happinefs. We may, therer fore, conclude, that the wicked act a very foolifh part. It is on this account, that fin is denomi- nated folly, and that finners are called fools in the fcriptures. Pfalm liii. i. The fool hath faid in his heart, there is no God : corrupt are they, they have done abominable iniquity. The wife man ufes the terms, fool and Jinner.9 fynonimoufly* " Wherefore is there a price in the hand of a. fool to get wifdom, feeing he hath no heart to it ?" On the whole, when we fee people engaged in what we call finful, we pronounce them foolifh. Sinners mutually call each other fools. When the liberal and generous profligate fees the avaricious mifer, wearing out himfelf and defrauding others to increafe his wealthy he pronounces him a fool. The mifer is equally fevere upon the profligate. When the temperate and fober fee the drunkard daggering over his cups, and retiring to his fil- thy lodging in the flreets, they pronounce him a fool. When the induftrious and prudent fee the company of fharpers, mutually pickingeach other's pockets, and confuming their time and money, in contentious lawfuits, they ftigmatize them as fools. The civil and polite think the clownifh buffoon to be a fool ; and the mofl profane buf- foon can fee abundance of folly in the conceited fop. Mankind, in many cafes, mutually charge each other with folly; and, in general,, the charge is well founded. Wickednefs, though it be ever fo refined, and though it be efteemed 5H decent and refpectable, is the moft confummate folly. Thofe who idolize their gold, and thofe who idolize their lufts have different idols ; but who can tell which is the greateft fool ? Both defpife the Almighty ; both deprive themfelves of all folid comfort and happinefs, and expofe themfelves to the fame eternal ruin. As certain, therefore, as our text gives us a juft reprefenta* tion of human nature, we muft conclude, that all the wicked aft a very foolifh, as well as a very criminal part. 3. Since matters are thus, it becomes all to examine themfelves, and fee whether they do not fuflain the character of the wicked, as defcribed in our text. Wickednefs certainly abounds, and it appears, in fact, and operates as our text defcribes. The confequences are dreadful in the prefent ftate, and will be infinitely more fo in the future. Who then are the wicked. Every one ought to enquire, Is it I ? Let each one ad: himfelf, hon- eftly, whether he do not, in fome way, fay unto God, depart from mc — whether he do not fcorn to be the fcrvant of God — and finally whether he do not excufe himfelf fromprayer to God ? We have here fuch a plain, finking defcription of the very heart of impenitent finners, that, with a little pains, every one may form a conclufion ref- pecting himfelf. Self-knowledge is certainly im- portant, and not to be obtained, without ferious examination. And if, on examination, any find themfelves in a ftate of alienation from the true God, and are deliberately fixed in it, that they will reject, him and fcorn his fervice ; let them reject, and let them fcorn. We cannot compel finners to become virtuous and wife. But, per- haps, many would be alarmed, and would reform externally ; perhaps, through divine grace, many would really turn to God, and embrace the Sav- 5*5 Jour, did they but know themfelves. Therefore, let all examine themfelves, not in the light of their own vain imaginations ; but in the light of the holy fcriptures ; and let their future conduct be influenced by a reverential fear of God, and not by the intemperate lufts of a wicked and deceitful heart. Finally. Let all be admonifhed to confider that they live in a. world full of temptations. There are enchanting objetts, adapted to the tem- per and circumftances of all mankind ; and every heart is, in fome way or other, prone to the evils, to which it is expofed. All have nearly equal need of circumfpeclion : all have finned, and are full of vicious propenfities. All are, more or lefs, drawn away of their own lufts and enticed. All have, therefore, occafion to humble them- felves, and continually to exercife repentance to- wards God, and faith towards our Lord yefus Cbrift. All have reafon enough to feel depend- ence on divine grace, inflead of proudly defpifing the law and government of God, and the plan of falvation by the crofs. There is nothing in the purfuits of the wicked, which affords the lead profpecl of falvation. All their purfuits evidently lead to death and deftru&ion. Therefore, let them accept an exhortation, not to ac~t inconsider- ately— not to rufh on to deitruction. If any feel unwilling to be admonifhed by man, let them receive the admonition from God, as it immediately follows our text — " Lo, their good is not in their hand : the counfel of the wicked is far from me. How oft is the candle of the wick- ed put out ? And how oft cometh their deitruc- tion upon them ? God diftributeth forrows in his anger. They are as flubble before the wind ; and as chaff which the ftorm carrieth away — His eyes fhall fee his deftruction, and he fhall drink of 1 3*6 the wrath of the Almighty— -The wicked 3s referv- cd unto the day of deftru&ion ; they fliall be brought forth to the day of wrath." Thefe are ihe teftimonies of the Almighty; and if any feel difpofed to trifle with them, they will do it at their own expenfe. " If thou be wife ^ thou Jhalt be wife for thy f elf ; but if thou fcorneJ?9 thou alone (halt bear it.*9 AMMVU ;