OF THE AT PRINCETON, N. J. DOXATIOX OP SAMUEL AONEW, OF PHILADELPHIA, PA. G4Z. i Case, Z^>^^r. . A Shelf, ^6.71 Booh\ ■ (J SERMONS ON VARIOUS IMPORTANT' SUBJECTS : WRITTEN PARTLY ON SUNDRY OF THE MORE DIFFI- CULT PASSAGES IN THE SACRED VOLUME. *pec€Ct€>Cf>* By Rev. ANDREW LEE, a. m. PASTOR OF THE NORTH CHURCH IN LISBON, CONNECTICUT. « I KNOW BUT ONE BOOK, THAT CAN JUSTIFY OUR IMPLICIT AC QUIESCENCE IN IT; AND ON THAT BOOK, A NOBLE DISDAIN OP UNDUE DEFERANCE TO PRIOR OPINION CASTS NEW AND INES- TIMABLE light." Young. PRINTED at WORCESTER : By ISAIAH THOMAS, Jun. Sold by him, and by the Author, in Li/bon, Connecticut— Soldalfo by bii Thomas & Whipple, at their Bookftore in Newbury purt. [COPYRIGHT SSCl/RED ACCORDING TO LAW^ OCTOBER— -=1803. I 1*2 jjfc85*5 I HAT thick darknefs overprfead the church after the irruptions of the northern barbarians, and the dejo- tations which they occajioned in the Roman empire, is known and acknozvledged. Thoje conquerors profefjed the religion of the conquered ; but corrupted and j polled it. Like the new Jettlers in the kingdom oj Ephraim, they feared the Lord and ferved their own geds. In thoje corruptions An- tichrijlian error and domination originated. The tyranny of opinion became terrible, and long held human minds en- Jlaved. Few had fentiments of their own. The orders of the Vatican were received as the mandates oj heaven. But at laji fome dijeerning and intrepid mortals arofe who f aw the abfurdity and impiety of the reigning fuperjlition, and dared to difclofe them to a wondering world ! Among thofe bold re- formers, Luther, Calvin and a few contemporary worth- ies, hold a dijlinguijhed rank. Greatly is the church indebt- ed to them for the light which they dijfufed, and the reforma- tion which they effecled. But Jlill the light was nn per feci. Dark Jliades remained. This particularly appeared in the dogmatifm and bigotry of thefe fame reformers, who often prohibited further inquiries, or emendations I They had dif- fered from Rome, but no body muji differ from them ! As though the infallibility which they denied to another, had been transferred to themf elves ! Too many others, and in more enlightened times, have difcovered a jirange meafure oj the fame •Jpirit afpi- rit which hath damped inquiry and prevented improvement. Hence, probably, the Jilence of fame expofitors on difficult fcriptures, and the fame.nefs obfervable in fome ethers For the complaint of the poet is not without reafon, " That commentators each dark paffage fhun, And hold their farthing candle to the iun." And thefamenefs which we fee infeverat writers is probably diclated by fear of fingulanty, and of incurring the charge of herefy. Minds are different . When a dozen expofitors interpret a difficult text alike, they ?nujl,for fome Tea/on, have borrowed from one another. iv PREFACE. The writer of the follozoing pages claims no fiipt- riority to others, either in genius or learning ; but he claims a right to judge for himfelf in matters of faith, and thefenfe of ' Jcripture, and prefumes to exercife it— calling no man matter. He hath joiind the original ficriptures, compared unth the different tranjlations, to he the bejl expqjition. To theje he early had recourfe, and in this way formed an opin- ion of the meaning of fundry difficult parages in the volume of truth. But comparing them afterwards with Jeveral ex- pofitions, perceived their meaning to have been miflaken, ei- ther by tkofe writers, or by himfelf. As they did not con- vince him that -his conjiruclions were erroneous, he now of- fers them to the public— Not as certainly devoid of error-— He knows himfelf to be fallible— but as the refult offiome at- tention ; and as that which he conceives their mojl probable meaning. On the prayer of Mofes to- be blotted out oj God's book— the zvifh of Paul to be accurfed from Chrifl, and the prevalence of infidelity before the coming of the Son of Man , he publiffied a fummary oj his views, fame years ago. By the advice offeveral refpe&ed literacy friends, they are now corretled, enlarged and inferted. On the lajl of thefe he wrote a. d. 1785. Subfcquent events tend to confirm Mm in the fentiments then entertained. Expojitors generally confide er the prayer of Mofes and the wifli of St. Paul tofiand re- lated as exprejfions of the fame temper, and argue from the cne to the other. The author conceives them perfeclly for- eign to each other, and totally miflaken by every expqfitor he hath cenj idtecl ; as -aljo fever al of the other fenptures on zuhich he hath written. A hint dropped, fome years ago, in converfation t by a re f peeled father* 'gave an opening to the toriter, relative to onei of the following fiubjecls, and occafioned his writing upon it. For the rejl, he is conjeious of having borrozved from no zoriter, except a few quotations, which are credited in their places. He doth net flatter himfelf that his conjlruc- tions of fieri pture will be unwerjally received. Nor hath he a defire to diclate to others, or a wifii that his own znews on- ly mould fee the light. The prefs is open to thofie zuho are c'herzuifie minded. The author zvill read with pleajure, the different conjiruclions of the candid and ingenuous. But JJiculd jlriclures of another defcriptwn appear, they will be voiced wilh indijference, and treated with neglecl. • Rsv. Dr. Cogfwdl, of Windham. 1 On 2 Samuel xil. : >. CONTENTS, IP ,v> r»r * - Km ?AlR£?-r-7%. r jRft #** PAC3. ropagate THE Wifdovi of God in the the Go/pel. g i Cor. i. 27, 28. — But God hath chofen the foolifh things of the world to confound the wife, &c. SERMON II. The SubjeB Continued. 21 SERMON III. The Dedenfions oj Chrijlianity an argument of its truth* 33 Luke xviii. 8. — When the Son of Man cometh fhall he find faith on the earth ? , SERMON IV. The SubjeB Continued. 43 SERMON V. Abratns Horror oj Great Darknefs. 57 Gen. xv. 12. — And when the fun was going down a deep iteep fell upon Abram, &c. SERMON VI. Divine Impartiality Conjidered. 69 Rqm, ii. 11. — For there is no refr. iSt of perfons with God, *i CONTENTS. SERMON VIT. Mofes* Prayer to be Blotted out of God's Book. 85 Exod. xxxii. 31, 32. — And Mofes returned unto the Lord, and faid, Oh ! this people have finned, &c. SERMON VIII. The fame Subjecl Continued; 96 SERMON IX. St Paul's Wijh to be Accurfed from Chriji. 108 Rom. ix. 3. — For I could wifh that myfelf were accurfed from Chriit, &c. SERMON X. David's Sin in the Matter of Uriah. 123 2 Sam. xii. 13. — And David faid unto Nathan, I have finned againft the Lord, &c. SERMON XI. The General Characler oj Chriflians. 140 GAL. v. 24. — And they that are Chrift's have crucified the flefh with its affections, &c. SERMON XII. The Aggravated Guilt of him who delivered Chrifl to Pilate. 15 i John xix. 10, 11. — Then faith Pilate unto him, Speakeft thou not unto me ? &c. SERMON XIII. The Trial of Peter's Love to Chrifl. 16S jfOHN xxi. 15, 16, 17. — So when they had dined, Jefus faith to Simon Peter, Simon, &c. SERMON XIV. Gifts no Certain Evidence of Grace. 185 Luke x. 20. — In this rejoice not that the fpirits are fubject • unto ycuj but, Sec. SERMON XV. Human Characlers Determined only by Divine Decifwn. 20O i Cor. iv. 3, 4. — But with me it is a very fmall thing that I Ihould be judged of you, Sec. CONTENTS. vij SERMON XVI. Characters will be Difclofed and Jfujlice Awarded. 21 1 i Cor. iv. 5.— Judge nothing before the time, until the Lord come, who both will bring, &c. SERMON XVII. God Willing that all Menjltould be Saved. 224 1 Tim. ii. 4. — Who will have all men to be faved.— SERMON XVIII. Balak's Inquiries relative to the Service oj God, and Balaam's Anfwer briefly conjidered. 24Q MlCAH vi. 6, 7, 8. — Wherewith (hall I come before the Lord and bow myfelf before the high God ? &c. SERMON XIX. Confejffing Chrijl an Jndifpenfible Duty. 256 a Tim. ii. 12. — If we deny him, he will deny us. SERMON XX. The Fear which terminates in the Second Death. 267 Rev. xxi. 8. — The fearful — (hall have their part in the lake, which burneth with fire, &c. SERMON XXI. The Ends of Family Injlitution, with O.bfervations on the Importance of Education. 282 Mal. ii. 15. — And did he not make one ? Yet had he the refi- due of the Spirit, &c. SERMON XXII. Parental Duties Conjidered and Urged— from the fame Text. 291 SERMON XXIII. The Blejjfing of God on Filial Piety. 304 JER. xxxv. 19. — Therefore thus faith the Lord— Jonadab, the fon of Rechab fhall not want a man, &c. SERMON XXIV. The Char abler and Supports of Widows Indeed. 319 1 Tim, v. 5. — Now flie that is a widow indeed and defolate, trufteth in God, &c. yiii CONTENTS. SERMON XXV. The Good Man Ufeful in Life and Happy in Death. 33© Psal. xxxvii. 37. — Mark the perfect man and behold the up- right ; for the end of that man is peace. SERMON XXVI. Departed Saints Fellow Servants with thofe on Earth 344 Rev. xxii. 9. — I am thy fellow fervant, and of thy brethren the prophets—. SERMON XXVII. The Subjecl Continued. 355 SERMON XXVIII. The Danger of Deviating from Divine Inflitutions. 366 Col. ii. 8.— -Beware left any man fpoil you through Philofo- phy and vain deceit, &c. SERMON XXIX. The Sins of Communities Noted and Puniflied. 385 Mat. xxiii. 36.— Verily I fay unto you, all thefe things mall come upon this generation. SERMON I. the Wisdom of God in the means used to prop- agate the Gospel. i Corinthians, i. 27, 28. hit God hath chosen the foolish things of the world to con- found the wise ; and God hath chosen the weak things of the zvorld to confound the things which are mighty : and base things of the world, and things which are despised* hath God chosen, and things which are not, to bring f nought things that are.* HE mercy promifed to the fa- thers" was Chrift, the Savior. That " the defire of all na- tions mould come," was a prediction of his incarnation ; and his entrance here was an- nounced by a heavenly mef- fenger, with, " Behold, I bring you glad tidings of great joy— to all people." * The two difcourfes on this text Were originally one, and preached before Windham kffociation, atThomplon, October Seflion, 1798. **Jffi^J •f the ideas which they contain, may have been fuggelled byreading ^ ^ v idencesof Chriftianity ; but as the author had not that book in hu po*™ when he wrote 01* this fubjeft, he is not able paiUeulaTly to giv« qp»* -» that excellent writer, if here his due<. B 10 The wifdom cf God in the means [Serm. i. Yet " when he came to his own, his own received him not \" To many he hath been " a ftone of Humbling, and a rock of offence \" The defign and tendency of chriftianity are moll benevolent; but being oppofed to men's lufts, which rule in their members, all the malevolence of depravity hath been excited againft it.. Jews and Gentiles united in the oppofition. " The kings of the earth flood up and the rulers were gathered to- gether againft the Lord, and againft his Chrift — both Herod and Pontius Pilate, with the Gen- tiles, and the people of Ifrael." The Chriftian religion did not creep into the world in the dark. It firft- appeared at an enlight- ened period, and among the moft enlightened of the nations. The fciences derived from conquered Greece, had been improved at Rome, and com- municated to its dependencies. Syria was then a province of the Empire. Every movement in Ju. dea was obferved and reported at the metropolis. The crucifixion of our Savior was fanclionedby a Roman deputy ; and the perfecu ted Chriftians were allowed an appeal to Caefar. Soon, therefore, did the religion of Jefus make its way to Rome. The power of Rome had alfo reached its acme; and as the fpirit of Chriftianity was diverfe from that of the world, the learning and power of the Empire foon combined againft it. That this reli- gion would becruihed and vanifh away as a dream of the night, was generally expecled. Every circumftance feemed to indicate fuch an event. Thofe reputed wife, confidered the gofpe! Serm. i.] ufed to propagate the Go/pel n fcheme as foolifhnefs ; and the inftruments which '; were chofen to propagate it were thought to be weak and contemptible. It was alfo obferved to fpread chiefly amongthe lower orders of men, who had not the advantages of literature, nor been in- itiated in the myfteries of jndaifm, all which ferved to inlpire its enemies with confidence, that it would loon come to nought. The apoflle takes notice, in the context, of the contempt then fo generally poured on Chriftianity, and declares the wifdom of God in the permiflion of it. He alfo predicts the triumph of the crofs ; efpecially over the powers then combined agaiuti it — predictions which were afterwards fulfilled : For thofe powers were all fubdued and humbled, and Chrifi and the gofpel exalted. The Chriftian religion was openly profefled,and became the mod reputable religion in many countries ; particular- ly in Syria and at Rome and its numerous provin- ces ; and by the means then ordered of God. This is/the fpirit of the text — God hath chofen the fool fi things of the zvorld to confound the -wife, and the weak things of the world to confound the mighty, £3c, In difcuffing the fubjeel:, we fhali coafider the means ufed to propagate the gofpel — the oppofition wade againjl it— and the wifdom of God in the choice. of the means ; which will bring up to view fome of the objections which have been made againft the truth of the gofpel. In treating of the mean? ufed to propagate the gofpel, we pafs over the preaching and miracles of Chrift, and the wonders which took pUce at hi* 12 The wifdom of God in the means £Serm. i. death and refurre&ion. Thefewere known to the Jews, and rendered them inexcufeablein neglecting fo great falvation ; but they preceded fending the gofpel to the gentiles, and the means ufed tofpread it among them. The apoftle had no reference to Chrift, or any thing done or fuffered by him, when he fpakeof the foolijh and weak, and bafe things,\iitd of God, to confound thofe which are wife and mighty. He fpake only with reference to the instruments which were chofen to carry the gofpel abroad and perfuade the nations of the earth to receive it. God hath all creatures at his command ; he hath power to prefs the moll reluctant into his fervice, and to compel them to bear his meffages, and execute his orders; as we fee in the cafe of Balaam and Jonah. God can make ufe of men to this end, either by reconciling them to himfelf, and attaching them to his intereft, or by overrul- ing their corrupt and vicious defigns to effect his lioly purpofes, without their confent or knowledge. Moll of the prophets were brought into his views, and made defirous to honor him. Many Pagan princes, and others, who knew him not, were yet made inftrumental in doing his pleafure and exe. cuting his defigns. The divine fovereign never wants for agents to accomplifh his purpofes. He fitteth on the circle of the heavens, and orders the affairs of the univerfe in fuch a manner as to do his pleafure. " None can ftay his hand." Whether the agents which he employs are willing or unwilling, meanfo, or not, is of no importance relative to the event. " His purpofes fland, an4 Serm. i.[] ufed to propagate the G of pel. 13 the thoughts of his heart to all generations/' The attempts of creatures to reverfe his orders, and defeat his decrees, only help to their accomplifh- ment. This was particularly the cafe refpecling the meafures adopted by the enemies of Chriftian- ity to prevent its fpreading in the world. The perfons chofen of God and fent forth to propagate the religion of Chrift, were fuch as hu- man wifdom would have judged very unfuitable. Twelve poor, defpifed, illiterate men, were called to be apoftles ; — mod of them were fifhermen. One was a publican ; a collector of the Roman tribute, which had been impofed on the Jews as a conquered people. An employment fo odious, that vile perfons, regardlefs of character, would pnly accept it. Such men we Ihould judge ex- ceedingly unfit for minifters of religion, and not likely to fucceed in making converts to it. Yet fuch were thofe who were appointed of God, to be prime minifters in the Chriftian church ! Such the men who were fent forth to change the form and adminiftration of Judailm, and overthrow the fyftems of Paganifm, rendered venerable by 1 general eftablifhment, and the religious reverence of ages. The Jews' religion was from God ; who had given abundant evidence of its divine origin. This Chrift came not to deftroy. But its external adminiftration was to be changed ; and in the ap- prehenfion of mod of thofe who profefled it, it was no lefs oppofed to the gofpel fcheme, than Paganifm. No others had greater enmity to Chriftianity than the Jews, or entered into the op- 14 ThewifdomofGgdinthemeans [Serm. l. pofition with warmer zeal. They commonly itood foremoft, and ftirred up the Gentiles againlt it, and often with fuccefs. In treating of the means ufed to propagate the gofpel, we may obferve the powers imparted to thofe who were employed in the work. Thefe were not fuch as human wifdom would have chofen. " Their weapons were not carnal, though mighty through God," They had none at their command, prepared to punifh thofe who wouldnofc receive them, or the doctrines which they inculcated — none to retaliate injuries done them. To abufe they had nothing to oppofe, except a patient ex, hibition of his temper, who " when he was revil- ed, reviled not again, when hefuffered threatened not, committing himfelf to him who judgeth righteoufly/'and praying for his murderers on the crofs. False religions have often been propagated with the fword — particularly that of Mahomet, and the Romifh corruptions of Chriftianity. Thefe, efpecially the latter, were urged with every fpecies of cruelty — a mode of attempting to profelyte, evincive of human folly. Arguments totally di- verfe are requifite to enlighten the mind and pro- duce conviction of a divine million. With thefe came the apoftles of the Lamb. They were " en- dowed with power from on high ;" and forbidden of their Lord to enter on their miniflry until it was conferred upon them. This was accomplished on the day of Pentecoft. Serm. l.] ufed to -propagate the Gofpel 15 They had been previoufly convinced of Chrift's truth. They feemed indeed to waver when he fuffered, but his refurreaion, the opportunities which they had with him after that event, and his afcenfion, which they had witneffed, muft have removed every doubt. But this did not qualify them for their work. It did not furnifh them with means to convince others, who had not wit- neffed thofe things. But when the Holy Ghotl came upon them, on that memorable occafion, they were furnilhed. The gift of miracles was then, more abundantly than before, imparted to them. In fome refpefts, new, and very neceffary communications were then made to them — partic- ularly that of fpeaking with tongues, which at once carried evidence of their divine miflion, and enabled them to " go into all the world and preach the gofpel to every creature." This was the order of their Lord, but devoid of this gift they could not have obeyed it. • This gift, as imparted to them, feems to have carried greater evidence of their truth, than their barely fpeaking all languages. Men out of every nation heard them fpeak on the day of Pentecoft, " every man in his own tongue !" Therefore were they amazed, and convinced that theapoftles were fent of God and that the gofpel was of heavenly derivation. Those heralds of gofpel grace were alfo infpired with courage to fpeak bo'ldly in the name and caufe of Chrift, nothing terrified by their enemies; and " when brought before kings and rulers for 16 The wijdom of God in the means [Serm. t* his fake, a mouth and wifdom were given them, which all their adverfaries were unable to gainfay or refift." Such were the means iifed of God to propagate the gofpel — fuch the agents whom he employed and fuch their qualifications. We are next to confider the oppofition which was made to its propagation. Various circumftances combined the world a- gainft it. So far as Chriftianity prevailed, every other religion muft fall. No other could (land in connexion with it. The Jewifh was not to be overthrown ; but fuch changes were to take place in its outward form, that thbfe who did not know it to be typical of abetter difpenfation, confider- ed it as included in the general profcription ; as doomed to deftru&ion if Chriftianity prevailed. Againfl Stephen that was a principal charge — " We have heard him fay, that this Jefus, fhall change the cuftoms which Mofes hath delivered us." The different fy items of Paganifm were not op- pofed to one another, as they were to that of the gofpel. They admitted a plurality of Gods — fome fuperior — others fubordinate. They confid- ed them not only as holding different ranks, but as reigning over different countries and nations. If one of their fyflerns was true another might be fo. But Chriftianity admitted only " one God, and one Mediator between God and man, the mart Chrifl Jefus." It declared that all others who had been called Gods and worfliiped as fuch, were not Gods — that thofe who faciificed to them, facrificed Sbrm. i.] ufed to propagate the Gcfpel. 17 to demons— and it denounced utter, eternal ruin againft thofe who did not forfake them and ac- knowledge Jehovah. Thofe peculiarities, apart from the nature of this religion, which is oppofed to the lulls of men which rule in their members, would, of courfe, unite the world againft it. Thofe of every other religion would make a com- mon intereft in oppofing this, which had fellow- ship with none of them, but tended to their entire fubverfion and utter ruin. And it is a facl:, that the world did unite againft the religion of Jefus, and againft thofe whom he had appointed to in- culcate it. Chriftianity then appeared devoid of fupport — the opposition to have every thing on its fide. Chrift's followers were a little flock, deftitute of power or learning, and in the world's view utterly contemptible. Rome, the miftrefs of the world, had reached the fummit of her great- nefs ; and fhe foon turned all her power againft the feeble band, who were laboring to diffufe the knowledge of Chrift, and calling men from dumb idols, to ferve the living God. To the eye of man how unequal the conteft ? Had not thofe followers of the Lamb been affur- ed that their redeemer lived — that he was divine — thathe was with them, and would be with them, they would have declined a conteft with thofe before whom the world trembled. But they entered, un- difmayed on the work affigned them, went through with and completed it ! They profpered in that to which they were fent. This had never been done had not God been with them ; for none of the ad- vantages pofleiTed by their enemies were negle&ed, C i8 The zvifdom of God in the means [Serm. i« The firft effects of enmity to Chriftianity were directed againll Chritl's perfon. He had been for iome time teaching and doing miracles in Judea, and numbers had attached themfelves to him. They confidered him as a prophet mighty in " word and deed." Some who witneffed his mighty works, exclaimed, " When Chrift cometh will he do more miracles than thefe which this man hath done ?" Others, " Is not this the Chrift ?" These movements among the Jews drew the at- tention of their rulers, and raifed them to oppofi- tion. A humble, fuffering Savior, did not fuit their pride and lufl of power. They looked for a temporal deliverer, who would lead them to victo- ry, and fubdue under them, the powers which held them in fubjeftion. No other would they receive as the Meffias. As foon, there- fore, as the fame of Jefus began to fpread a- broad, and numbers treated him with reflect, they refolved to deflroy him. At the feaft of the pafTover, which called all the males of If- rael to Jerufalem, they caufed him to be appre- hended — tried him in their great council — con- demned him to death, and importuned the Roman governor to fentence him to the crofs, as a rebel a- gainft Caefar. The charge was not fupported — Chrift did not afpire to temporal dominion — "his kingdom was not of this world." The governor declared him not guilty. Had Chrift, like the A- rabian deceiver, which afterwards arofe,affumed the fword, marked his way with blood and carnage, the jews would have bid him welcome, and flocked to Serm. l.] ufed to propagate the Go/pel. 19 his ftandard. Then he might have been denominat- ed a rebel againft Casfar. But nothing of this na- ture was found upon him. Therefore were the Jews his enemies ; but the imperial magi (Irate " found no fault in him j" though perfuaded to confent to his death. But though fuch were the temper and views of the Romans refpecling Chrift, at the time of his Of- ferings, they were different when his minifters went forth to fet up his religion. When the nature of Chriftianity was difcovered, and it appeared oppofed to Paganifm, and tending to its defl ruction, the Roman chieftains, who had been taught to venerate their Gods, and claimed to be high prielb of the national religion, entered with zeal into the views of Chrift's enemies, and reared the ftandard againft his followers. All their powers were exerted to cruih the caufe of thq divine Immanuel. Ten general perfecutions are faid to have been raifed againft the Chriftians ; and myriads of the faithful to have been facrific- ed to heathen malice and bigotry. Neither were thefe the only enemies of Chrift. The learning of the age was applied to confound his followers. The fophiftry of Grecian meta- phyfics directed againft his unlettered difciples. Who could have expected Chrifl's little flock, devoid of every worldly advantage, to have main- tained their ground againft fuch formidable ene- mies ? Who, judging by the rules of man's judo-, xnent, have entertained afufpicion that they would not foon be driven from the field ? But theijj 20 The wifdom of God, &c. [Serm. i„ caufe was that of God. Heaven was on their fide. " In vain did the heathen rage and the people imagine vain things. He who fitteth in the hea- vens, laughed ; the Lord had them in derifion/' SERMON II. $he Wisdom of God i 'n the means nfed jor prop- agating the Gospel. i Corinthians i. 27, 28. But God hath chosen the foolish things of the world to con- found the wise ; and God hath chosen the weak things of the world to confound the things luhich are mighty ; and base things of the world, and things which are despised, hath God chosen, and things which are not, to bring to nought things that are. J.N the preceding difcourfe we took a fummary view of the means ufed of God to propagate the gofpel, and of the oppofition made to its propa- gation. We are now to confider the wifdom of God in the choice of means to this end ; which will bring up to our view fome of theobje&ions which have been made againft the truth of the gofpel. That the gofpel is from God, and the means ufed to propagate it of his appointment, are from fundry confiderations, apparent particularly from the miracles wrought by Chrift and by his difciples, who went forth in his name. Conclu- sive was the reafoning of Nicodemus — " Rabbi, we know that thou art a teacher come from God ; 22 The wifdom of God in the means [Serm. 2, for no man can do thefe miracles that thou doeft, except God be with him." God, who is perfect in wifdom, would choofe no improper or unfuita- ble means. Their wifdom might not at firft ap- pear to men. It did not at firft appear. The world cried folly and weaknefs. But " the fool- ifhnefs of God is wifer than men ; and the weak« nefs of God is ftronger than men." In God's hand any means are fufficient to ef- fect his defigns. The rod of Mofes, when ftretch- ed out by divine order, availed to bring all thofe plagues on Egypt, by which God made himfelf known and feared. When Ifrael left that land, it availed to open them a pafTage through the fea ; and afterwards to bring back its waters to the def- truciionof their enemies. Could we fee no fitnefs in divine appointments, we mould remember that " we are of yefterday and know nothing," and not dare to arraign di- vine wifdom, or charge folly on God. But in the cafe before us, his wifdom is in many refpe&s dif- cernable, as will appear from a confideration of fome of the obje&ions which are made againft the gofpel, and againft the means appointed of God to propagate it. One of the objections is taken from the fup- pofed unfuitablenefs of the means. Confidered in itfelf this made an objection. It is faid the all- wife God would not have appointed them- 1 — that to % appoint a company of poor, defpifed, ignorant fifhermen, as prime minifters of a religion, is fuffi- cient to prove that it is not from God, who al- Serm. 2.] ufed to propagate the GofpeL 23 ways ufeth the beft means and moft fuitable in- ftruments. It is not ftrange that this mould have been ob- jected at the beginning of the gofpel day, be- fore any effect of the apoftles labors appeared. It is a natural objection for the proud, who thought themfelves the beft judges of wifdom and propriety, to have made at that day. But it comes with an ill grace from modern infidels, who cannot de- ny that Chrillianity triumphed over the power and learning of the world combined againft it, though fuch means only were ufed to propagate it — fuch weak inftruments employed in it. Naaman, the Syrian, reafoned atfirft like one of thefe objectors, but the fuccefs which attended the prophets direc- tions convinced him of his error. Why has not the fame the like effect on thefe ? Surely, " had this counfel been of men, it would have come to nought." Under the circumftances in which Chriftianity made its appearance, it would have been eafily overthrown ; but the power of the world could not overthrow it, or prevent it from fpreading far and wide. It continued — it profper. ed — and every oppofing fyftem fell before it. Means and inftruments which human wifdom would have judged moft fuitable, could have done no more. The fuccefs of mealures in a contefl like this, proves their fitnefs. Under this head it is further objected that the firft minifters of the gofpel were ignorant of the arts andfciences cultivated by the polifhed nations of the age — that therefore, they were defpifed, ef- pecially by the Greeks. 24 The zvifdom of God in the means [Serm. 2; Despised they might be by thofe who " profef- ling themfelves wife had become fools." Yet they had all the knowledge which their work re- quired imparted to them from above. The lan- guage of the fchools would have been ill adapted to the fimplicity of the gofpel. It would have been unintelligible to many of thofe to whom the gofpel was fent. The gofpel offers falvation to the unkarned, equally as to the learned — mould be expreffed, therefore, in language eafy to be un- derstood. Had the apoftles and evangelifts ufed theabftrufe language of the fchoolmen, to many they would have fpoken in an unknown tongue. Had the fcriptures been written in fuch language, they would have been much more obfcure than they now are. Though the gofpel is plainly written, it may be rendered dark and myfterious, by a metaphyfic drefs. It is a peculiar excellency of the fcriptures that they are mofliy written in the plain language of common fenfe — fo plainly, that " he may run who readeth them." Two of the New Teflament writers were men of letters, Paul and Luke ; and we find more ob- icurity in their writings, efpecially thofe of the former, occafioned by allufions to the fciences and ufages of the age, than in the other writers of that holy book. The Apocalypfe is indeed ab- ftrufe, but this is not occafioned by the language, which is plain, but by the fubjecl. That book is chiefly prophetic; and therefore expreffed in the metaphors of prophetic ftyle. Prophecy is Srrm. a.] ufed to propagate the Go/pel. 25 not generally defigned to be fully underftood, till explained by the accomplifhment. To take occafion from thofe who might object; to the illiterate charafter of primitive gofpel min. ifters, a Paul, and a Luke were found among them ; but neither of them was among thofe firft called to the Chriftian miniftry. Thofe firft fent forth to preach the gofpel were unlearned men. The great truths of the gofpel had been taught, and many had received them before thefe (efpecially St. Paul) had become believers — that the faith of the firft followers of Chrift, might appear, " not to ftand in the wifdorh of men, but in power of God." Had the primitive miniftry been learned philo- fophers,or renowned rhetoricians, fufpicions mighe have arifen that mankind had been deceived, that they had been bewildered by the fubtilty of fcience, or charmed by the fafcinating power of eloquence, into the belief of a fcheme which they did notun- derftand\ This cannot be fufpetled when the char- acter of the firft Chriftian minifters is confidered, and the progrefs which had been made in propa- gating the gofpel, before any of the learned were joined as their afliftants in the work. The propriety of the gofpel method, may be farther argued from the nature of the gofpel, Wifdom of words is not neceffary to communicate gofpel truths, of deep penetration, fufficiently to underftand them. It was a remark of the apoftle " that not many wife men after the fleih, not many mighty, not many noble, were called." The fame D 26 The zcifdom of God in the means [Serm. 2. observation may yet be made. People of plain common fenfe more often receive the gofpel, and favor the things of true religion, than thofe who affect fuperior powers, and to underftand all myfteries. Thofe who are wife in their own imag- inations, often reject the counfel of God againft themfelves, and put from them offered falvation. The manner in which the apoflles and their fellow laborers preached the gofpel, hath alfo been objected to as unwife. Their preaching was chief- ly a plaift unaffected exhibition of truth, laid be- fore thofe who heard them, and left with them. To produce faith in Chrift, they declared the time, place and circumftances of his birth, refer- ring to the prophecies which foretold them — de- clared the concurring teftimonies of angels and infpired perfons, who gave witnefs for him — ex- hibited fketches of his life — his teaching — his mir- acles — declared his prediQion of his own death, with the manner, time, and place — alfo of his ref- urrection on the third day, and the fulfilment of thofe predictions. They referred to his foretelling Peter's fall and recovery ; Judas' treachery and end, with the events which followed — they refer, red alfo to Chrill's teaching and miracles — to thofe which attended his fufferings and refurrection — thev adduce^ the evidence which they had of his death and refurrection — declared the opportuni- ties which they had with him after his paflion — theinO.ructions they received from him — the orders which he gave them, and his afcenfion from the mount of Olives, of which they were witneffes, "confirming their words with figns following." $erm. 2.] ujti to propagate the Go/pel, 27 To perfuade men to receive and obey the gof- pel, tbey declared the confequences to thofe who received, and to thofe who rejected it — that the fame Jefus who had died on the crofs, was appoint, ed by the Father, " to be the Judge of quick and dead — that he would come again in like manner as he had gone away — that all mankind muft ap- pear before his judgment feat to give, an account of themfelves, and receive the deeds done in the body," that thofe who flee for refuge to the hope of the gofpel, will find mercy, and be made forever happy with God, but thofe who neglect the gofpel will be fent away into everlaliing puniihment. Such interefting truths, thofe minifters of Chrifi; laid before mankind, and left with them for their confideration. But they ufed no rheto- ric to imprefs them. Neither did they appeal to the paffions of their hearers ; in which they fol- lowed the pattern fet them by their Lord, who " did not (hive, nor cry, nor caufe any man to hear his voice in the ftreets." With onlv a fair flatement of thefe truths, accompanied with the offer of " mercy and grace to help in time of need," they left mankind to choofe for themfelves and abide the confequences. This fome have thought an improper manner of calling men into the kingdom of Chrift ; that had they been more pathetic in their addrerTes, and more argumentative in their applications, they would have labored with more effe6f. ; that this plain and fimple method is unworthy of God, and not likely to be from him. 2 8 The wifdom of God in the means [Serm. 2. If we confider the nature and defign of Chrif- iianity, fuch objections will have little weight. It is not the defign of heaven to compel men to obey the gofpel, or to drive them to an unwilling fubmiffion to Chrift. If an exhibition of gofpel truih and beauty, and the confequences of receiv- ing or rejecting its overtures, are difregarded j if men refufe, by thefe means to be perfuaded, they are left, and the confequences follow. To people of fober fenfe, this method appears rational. It is not probable that thofe who are not thus prevail- ed with to embrace the gofpel, would in any other way be made Chriftians indeed. People who are frightened into religion feldom perfevere. Neither do thofe whofe paffions are fo inflam- ed that they appear, for a time, in ecftafies. When their paffions fubfide, they grow cool, and their religion dies. If the great truths of religion, laid before men, as was done by Chrift and his a- poftles, do not avail to render them rationally and lincerely religious, little value is to be put on thofe heats of imagination, which produce tempo- rary raptures, and fet fome on fire in religion. Such ardent love doth not abide ; it foon cools, and commonly leaves thcfe who had been the fubje&s of it no better than it found them, and but too often much worfe. But while fome object to the fimplicity of the gofpel, and to the plain language and addrefs of the primitive miniftry, others are offended at the myPenes in /he Chriflian fyftem. " Who can under Hand fome things contained in what is Serm. 2.] vfed to propagate the Gcfpel, 2$ called a revelation ? And what valuable ends can be anfwered by a revelation which is unintelligi- ble ? fay thefe objectors. But, thofe points in the Chriftian fcheme, which are too deep for human comprcheniion, do not relate to practice. All required, in relation to them, is an aflent to their truth, on the credit of God's word, This is neither difficult nor un. reafonable. Perhaps with only human powers, it may be impolhbie to comprehend thofe lubjecls which are left myfterious in divine revelation ; but are they incredible if God hath declared them ? Few would be the articles of our creed, did we admit the be- lief of nothing which we do not underftand. We carry myfteriesin ourfelves.* We are compound- ed of foul and body, but who explain the connex- ion ; tell us the effence of either the one or the other, or define the principles on which the foul commands the body ? We are loft in ourfelves, and in all the objects which furround us. Whatever God hath declared, we are bound to believe becaufe he hath declared it • and what- ever he hath enjoined, we are bound to do becaufe he hath enjoined it, though the reafons of his in- junctions may not be revealed. God is under no obligations to explain matters to us. " God is greater than man. Why doft thou flrive with him ? He giveth not account of his matters." Others objeel becaufe the Gofpel is not fent to all nations. That God fhould be fuppofed to communicate it to fome, and not to others, they 30 The zoifdom of God in the means [Serm. 2. allege to be unreafonable, and fufficient to def- troy its credit ; efpecially, as the book which claims to be a revelation teacheth that " there is no refpect. of perfons with God." That God makes his creatures to differ re- fpe&ing talents and advantages, is a truth not to be denied. Thofe who on this account, object to the truth of the gofpeS, will not deny it. If God makes differences refpefting every thing elfe, why not refpecling religion ? Where is the injuflice or impropriety of trying fome with gofpel advanta- ges ; others only with the light of nature ? If re- quirements vary with betruftments, none have reafon to complain ; and that this is the cafe is plainly the language of revelation.* With equal reafon might the hand of God in creation be denied, becaufe different grades are found among creatures, and fome have greatly the advantage over others ; and in providence be- caufe its diflributions are unequal. That thefe inequalities are obfervable, and that they are the work of God, will be acknowledged by all who believe the being of a God, and his prov- idential government. If any are difpofed to call thefe in queftion, we turn from them. To reafon with them would be in vain. " That which may be known of God is manifefl in them; for God hath fhewed it unto them. For the invifible things of him, from the creation of the world, are clearly feen, being underftood by the things that are made, even his eternal power and Godhead j fo that they are without excufe." *Vid. Difcouifs on Romans, ii. li. Serm. 2.] vfii to propagate the Go/pel, 31 A scoffing age may cry out againft Chrifliani- ty. Tofomeitmay be a " Humbling block ; to oth- ers foolifhnefs." Men may exclaim againft thegofpel, and againft the do&rines and duties of it, and the means which have been ufedof God to propagate it. Still " the foolifhnefs of God is wifer than men,andtheweaknefs of God is ftronger than men." So it hath been in times paft ; fo it will be in times to come. Thefoolijh, the weak and bafe things of the world, have confounded and brought to nought, all the world termed wife, and great, and mighty. Imperial Rome at the fummit of her greatnefs, could not crufh the caufe of him who died on Cal- vary ! " Had this counfel or work been of men, it would have come to nought/* Probably the name of Jefus, would long ere now have perifhed from the earth. But all his enemies could do nothing effectually againft him. - They could on. ly do " what God's counfel had determined to be done. Christianity hath (till its enemies ; of the fame character with thofe of old. They have o- verthrown the faith of fome. Others they may feduce. That " fcoffers mould arife, in the laft days walking after their own lulls ; that fome ihould deny the Lord that bought them, and that many mould follow their pernicious ways," were foretold by an infpired apoitie, and " they turn to us for a teflimony." We are called a Chriftian people. " If we be- lieve the gofpel, happy are we if we obey it." The generality profefs to believe it. But how is it g2 The rvifdom of God, (3c. \_ Serm. 2, received ? Do not many neglect it ? Do not fome who aftent to its truth, "go their way to their farms, or their merchandize," regardlefs of it, neither confefTing Chrift before men, nor feeking an intereft in him ? If the gofpel is from God, to fuch negleclers of the grace it offers, it muft be " a favor of death unto death !" And is not their number great? Doth it not increafe from year to year, from age to age ? To thofe who are taken up with fenfual pleaf- ures, and with mindingonly earthly things, St. Paul would fay " even weeping you are enemies to the crofs of Chrift, and your end will be deftruction." Let us be perfuaded to bring home thefe con- federations toourfelves. We are deeply interefted in them. " The fecrets of our hearts will ere long be judged by the gofpel of Chrift." To thofe who will not receive and obey the gofpel, we have on- ly to fay, " Notwithftanding, be ye fure of this, that the Kingdom of God is come nigh unto you/' SERMON III. The "Declensions of Christianity \ an Argument of its Truth. >•< Luke xviii. 8. When the Son of man cometh, shall he find faith on the earth ? idE that believeth and is baptized fhallbefav. ed ; but be that believeth not fhall be damned." So terrified the rifen Savior. Faith is made a condition of falvation. But God requires only a reafonable fervice. He mud then have given evi- dence of the truth to which he requires alfent. He hath given it abundantly. Chriftians " are com- paflfed about with a cloud of witncffes." The proofs of Chriflianity are of two kinds ; external and internal. Both are ftrong. United they leave infidelity without excufe. Of external, the chief are miracles and proph. ecy. Miracles carried conviction to behoJd„ ers ; and were defigned to give credibility to fpe- cial mefTengers. Prophecy is a (landing evi. dence, by which teftimony is borne to the truth of revelation ; yea, it is a growing evidence which gains flrength by every fulfilment. 34 The Declenfions of Chrijlianity, [Serm. 3, Some may envy thofe who lived in the age of miracles, fuppofmg them fufficient tobanifh every doubt. But the proof arifing from the fulfilment of prophecy, which we enjoy above them, is equal, if not fuperior to theirs. The prophecies contain Iketches of the hiftorV of man, and of the plan of providence, from their refpe&ive dates to the end of the world. Thofe which relate to the declenfions of religion, which were to take place under the gofpel difpenfation, will now only be conlidered. From thofe declenfions, arguments are drawn againfl the truth of Chrinianity. ,c Was Chrift* ianity from God, he would verify the declaration made by him who claimed to be his Son. The gates of Hell Jhall not prevail againfl it. But they do prevail. What was once faid of its author, Behold the world is gone after him, will now apply to its enemy. This religion is not therefore from God, but of man's device. Propt up as it is, by human laws, and fupported by " the powers that be," it totiers towards ruin. Left to itfelf, it would foon fall and come to nought." Such are the proud vauntings of infidelity, when " iniquity abounds and the love of many waxeth cold." So when Chrift hung on the crofs, and when he flept in the tomb, ignorant of confequences, his difciples " wept and lamented, and the world rejoiced ;" but the time was fhort. Soon the world was confounded, and the " for- rows or his difciples was turned into joy." If the declenfions which we witnefs, are fore- told in fcripturc, they are no occafion of furprize, Serm. 3.] en Argument of its Truth. 35 Yea, inftead of weakening our faith, they may reasonably knereafe it. And when we confider the affurances given us, that thefe declenfions were to antecede the univerfal prevalence of true religion ; they may alio ferve to increafe our hope. To Jkezu that thefe declerfwns are foretold, and that -we may expetl yet greater abominations, than have hitherto appeared, is attempted iu the following difcourfe. When the f on of man cometh Jliall he fnd faith on the earth ? That Chrift is here intended by the S.an of man ; and that faith will be rare among men at the com- ing of his, referred to, are not doubtful matters. But what coming of Chrift is here referred to ? This is firft to be afcertained. The coming of Chrift, refers in the fcripture, to feveral events. Sometimes to his incarnation ; fometimes to the deft-ruction of Jerufalem, and the Jewifh polity ; fometimes to his coming to judgment ; and fometimes to the beginning of that univerfal dominion which he is to exercife on earth in the latter days. Each of thefe is the fubject of feveral prophecies. Christ's incarnation, or his coming to dwell with men, and to obey and fuffer for their redemp- tion, was a principal fubjeel; of the old teftament prophecies. '.' To him gave all the prophets witnefs." The divine juftioe executed on the Jews, in the deftru&ion of their chief city, and polity, is. aifo go The Decknfwns of Chriftianity, [Serm 9 3. termed Chrift's coming. This was the fubjecl: of feveral prophecies of old. It was foretold by Mo. fes, and fundry others who lived before the gofpel day; but more particularly by Chrift, in per- fon, juft before his fufferings. To this event the defolations foretold in the twentyfourth of Matthew, and its parallels in the other gofpels, had a primary reference. The metaphors ufed to defcribe it are ftrong. They have been fuppofed to refer to the general judgment j and they have, no doubt an ultimate reference to it. But they refer, more immediately to another coming of Chrift ; his coming to render to the Jews accord- ing to their demerits as a people, foon after they Ihould have filled up the meafure of their iniqui. ty by his crucifixion ; which by the circumftan- ces attending it, became a national aft. 'That this coming of Chrift was particularly intended in thofe predictions, is, from feveral con fi derations apparent. That the Chrillians of that age, who were converfant with the apoftles, and inftrucled by them, received this to be the meaning of thofe prophecies, and that they fled at the approach of the Roman armies, and efcaped the deftruclion which came on the Jews, are mat- ters of notoriety. And that this was the primary meaning of thofe prophecies, is further evident from an exprefs declaration which they contain ; " Verily J fay unto you, This generation fnall not pafs away till all the fe things be fu/Jilled." This clofeth the prophecy. The whole muft therefore have receiv- ed a primary accomplishment, " before that gener- Serm. 3.] on Argument of its Truth, 37 ation did pafs away." This was fulfilled in the deftru&ion of Jerufalem by Titus. Christ's coming to judgment, is often foretold in every part of the new teflament, to pafs over the intimations given of it in the old. But none of thefe can be the coming cf the Son 0/ man, refer- red to in the text. That it cannot refer to his in- carnation is evident, from the time in which the declaration in the text was made. His coming in the flefh had been then accompli fhed. Neither can it refer to his comingto punifh Jew. ifh apoftacy and ingratitude; or to his coming to judge the world in righteoufnefs, becaufe the mo- ral (late of the world at neither of thofe periods, anfwers to the defcription here given. Shall he find faith on the earth ? The ruin of the Jews by the Roman armies, happened about thirty fix years after Chrift's cru- cifixion. Long ere that time the fpirit had been poured out, and many had embraced the gofpel. The apoftles and evangelifts, had gone, not only to " the loft fheep of the houfe of Jfrael, but alfo into the way of the Gentiles ;" had called " thofe who were afar off, as well as thofe who were near; their found had gone into all the earth, and their words to the end of the world." Neither had they labored among the Gentiles in vain. St. Paul fpake by the Spirit when he declared to the Jews that the falvation of God was fent unto the Gentiles, and they would hear it." His word was verified. " Many were added to the Lord, and the number of the difciples was multiplied." 38 The Dcclenjions of Chrijlianily, [Serm. 3. Such was the Hate of the world, at that coming of the Son of man. Faith was then to be found on the earth, if not among Jews. When Chrifl fhall come to judgment, we have reafon to believe, that faith will alfo be found on earth ; and more than at that period we have now considered. The fcriptures of both teftaments, abound with predictions of the univerfal prevalence of religion, in the latter days ;" of the whole worlds rejoicing under the aufpicious government of the Prince of Peace ; of restraints laid on the powers of dark- nefs, that (hey lhould not deceive and feduce man- kind. And though we are taught that " the old fer- pent will afterwards be loofed, for a little feafon, and go forth to deceive the nations which are in the four quarters of the earth," we have no inti- mation that the main body of the Church will be corrupted by his influence, or injured by his pow- er. His adherents may " compafs the camp of the faints, and the beloved city," but will make no attack upon them. " Fire will come down from God out of heaven, and deflroy them." By fome fpecial, perhaps miraculous interpoiition of prov- idence, the people of God will be protected and delivered. Sr. John, who gives more particulars of the latter day glory, than thofe wh© had gone before him, fixes the term Chrift's reign on earth to a thoufand years, which he reprefentsas to be thofe next preceding the judgment. And agreeably to the Statement which he hath made, a numerous Serm. 3.] ** Argument of its Truth. 39 body of faints will then be found to welcome their Lord, and rejoice before him at his coming* To this agree the other prophets who treat of this fubjecl:. No other limits the term of Chrift'i reign ; or mentions Satan's being enlarged and permitted any meafure of deceptive influence, af- ter the reftraints laid upon him at the beginning Chrift's reign. But others foretell the happy day, and feveral feem to dwell delightfully upon it, and reprefentit as continuing to the end of time ; and none give the remoteft hint that it is to terminate, andiniquity again to become univerfally prevalent. Isaiah often mentions it, and dilates more largely upon it than any other who lived before the gofpel day. From his reprefentations we mould expecl; it to terminate only with time. " I will make the an eternal excellency— violence (hall no more be heard- in thy land ; wafting nor deftruc- tion within thy borders— the fun (hall be no more thy light by day ; neither for brightnefs (hall the moon give light unto thee, but the Lord mall be unto thee an cverlafiing light, and thy God thy glory — the days of thy mourning Jliall be ended — "thy people ftiall be all righteous ; they fhall in- herit the land forever." By the little horn in Daniel's vifion, Antichritl is doubtiefs intended. When at his fall Chrift is to take the kingdom ; or it is to be given to bis people, it is to be an abiding kingdom. " And there was given unto him dominion, and glory ^ and a kingdom, that all people, nations and lan- guages, mould ferve him ; his dominion is an (V- 40 The Declenftons of Chriflianiiy, £Serm. 3* erlajling dominion, which Jhall not ftafs away, and his kingdom that which Jhall not be dejlroycd. This is a prophecy of the univerfal prevalence of true religion in the lafl days, after the reign of Antichrift fhali have come to an end. By the ex- planation in the latter part of the chapter, the faints are from that period to have the dominion. It is no more to be taken from them. "The faints of the mod high fhall take the kingdom, and pojfefs the kingdom for ever, even forever and ever — and the kingdom and dominion, and the greatnefs of the kingdom under the whole heaven, fhali be given to the people of the faints of the moll high, uhofe kingdom is an ever la/ling kingdom, and all dominion fhall lerve and obey him." These reprefentations agree with that made to St. John, who faw the church guarded and protect- ed from infernal power and influence, at the clofe of the millennium. The only difference confifts in the mention of a few particulars by the apoftle, which were not communicated to the prophets ; fuch as the term of Chrifl's reign on earth ; and fomefruitlefs attempts of the powers of darknefs againfl his people, after that term fhall have ex- pired. The coming to judgment cannot therefore be intended in the text. There will then he faith on the earth. But if we confider " that which is not- ed in the fcriplure of truth," refpecling the moral ftate of the world before and at the time of Chrifl's coming to reign upon it, we fhall find it anfwer- ing to this defcription. Serm. 3.] an Argument of its Truth. 41 We will therefore, Srfttafo a general view of the prophecies refpecling the moral jiate of the world, un- der the gofpel difpenfation — Then a more particular view of the great declenfons which were to take place, with afpecial reference to the flate of religion at the approach of the latter day glory. The Savior, in perfon, and by his Spirit, gave general intimations to the apoftles, of the times which were to pafs over them, and over his church. When they were ordered to preach the gofpel in all the world, beginning at Jerufalem, they were forewarned that the Jews would reject their tefti- mony, and perfecute them, as they had perfecuted their Lord— that foon after "there would be great diftrefs in that land, and wrath upon that people-— that they would fall by the fword ; be led cap- tive into all nations, and that Jerufalem would be trodden down of the Gentiles, till the times of the Gentiles mould be fulfilled. " The comforter which was to" teach them all things," not only explaining the nature of Chrifti- anity, and caufmg them to underftand it, but alfo to unveil futurity before them, taught them, that after the Jews had rejected the gofpel, the Gentiles would receive it, and the church grow and become great ; that a falling away would afterwards fol. low, which would fpread wide, and continue for a longtime, till it became nearly total ; that when fuch was the flate of the church, Chrifl would come, take the kingdom, and reign on earth. Such were the outlines of futurity, relative to Chriftianity, as fkctched out before the apoftles, F 4a The Declenjions of Chrijlianity, &c. [Serm. 3. But if we defcend to particulars, and examine the prophecies with attention, we fhall find that the defections, which were to take place antecedent to the reign of the Redeemer, were to be of two kinds —that they were to arife at different times, and from different fources — that one was to be a cor- ruption of religion, the other a rejection of it — that the former was to antecede and prepare the way for the latter. This will be the fubjett of another difcourfe. ' SERMON IV. $be Declensions of Christianity, an Argument of its Truth. Luke xviii. 8. When the Son of man cometh, shall he find faith on tha earth ? ThAT the coming of the Son of man, is here intend- ed of Chrift's coming at the commencement of the latter day glory , hath been alleged in the preced- ing difcourfe, and feveral confiderations adduced in proof. Additional evidence will arife from a view of the prophecies relative to the great declen- fions, which were to take place in the church, during the gofpel clay. Thefe, we obferved, are of two kinds, one, a corruption of religion, the other its rejection. The intimations given of them in the new tef- tament, are chiefly found in the writings of St. Paul, Peter and John. They are noticed alfo by Jude. The two former fufFered martyrdom under Nero. When the time of their departure drew nigh, they had feparately a view of the then future Rate of the church ; particularly of the declen- 44 The Decknjions of Chrijlianity, [Serm. 4. lions which were to take place in it, before " the kingdoms of this world, lhall become the kingdom of our Lord, and of his Chiifl." St. John had the fame opened to his view in the ifle of Patmos. St. Paul in his fecond epiflle to the Theffalo- nians, after rectifying the mi flake of thofe who thought the day of judgment then at hand, pro- ceded to inform them that there would be great declenfions in the chuich before the end of the world. " Let no man deceive you, by any means, for that day fhall not come, except there come a falling away firft, and that man of fin be revealed, the fon of perdition ; who oppofeth himfelf above all that is called God, or is worfhipped ; fo that a,s God, he fitteth in the temple of God, fhewing himfelf that he is God." The antichriftian defec- tion is here evidently intended. The apoftle touch- eth on the famefubje£t in his firft epiflle to Tim- othy, and directs him " to put the brethren in re. membrance of thefe things," to prevent furprife when they fhould happen. This was the firft great declenfion which was to be permitted in the church. In his fecond epiflle to the fame Chriftian bifh- op, written not long before his death, he refumes the fubje£l of the defections which were to happen in the church, but with a more particular refer- ence to defections of a different kind, and of a later date. Having exhorted Timothy tofaithful- nefs in the difcharge of „ official duty, he adds a reaion ; " For the time will come when they will »ot endure found docliine ; but after their own Serm. 4.] an Argument of its Truth. 45 lufts, fhall heap to themfelves teachers, having itching ears ; and they fhall turn their cars from the truth, and fhall be turned unto fables." This doth not anfwer to the Romifh defection. It was never the character of that church to " heap to themfelves teachers." They never ran after thofe of other perfuafions, who brought new doc- trines. Their errors were of the contrary kind. They rejected and perfecuted every teacher who did not derive from their infallible head, and teach as he directed. But " itching ears" have miffed many of thofe, who " aremoved away from the hope of the gofpel. By turning to fables they have made Ihip wreck of faith, and fallen a prey to thofe who lie in wait to deceive." St. Peter wrote with equal plainnefs of the general defections ; but thofe of infidelity are the fubjecl: of his prophecies — " There fhall be falfe teachers among you, who privily fhall bring in damnable herefies, even denying the Lord that bought them, and bring upon themfelves fwift deflru&ion. And many fhall follow their pernicious ways ; by reafon of whom the truth fhall be evil fpoken of." The herefies here intended are depicted too mi- nutely to be miftaken. The herefiarchs are def- cribed as immoral, vain and proud, pretending to fuperior knowledge and penetration, defpifing law and government, and trampling them under their feet. Toward the clofe of his fecond epiflle, the a- poftle remarks, that he " wrote to ftir up pure minds by way cf remembrance ; that they might 45 The Declenjions of Chrijlianity, [Serm, 4. be mindful of the words fpoken before, by the holy propjiets" — that is, of the predictions of infpired men, who had forewarned them of thofe deceivers — " Knowing this firft, that there (hall come in the lafl days, fcoffers, walking after their own lulls, and faying where is the promife of his com- ing ?" And he refers them to St. Paul, who had predicted their rife in the church — " Even as our beloved brother Paul alfo, according to the wifdom given unto him hath written unto you : As alfo in all his epiftles, fpeaking in them of thefe things." He adds " Ye therefore, beloved, feeing ye know thefe things before, beware, left ye alfo, be- ing led away with the error of the wicked, fall from your own ftedfaftnefs." The fhort epiftle of St. Jude is little other than a prophetic defcription of the fame apoftacy and its leaders, whom he terms " ungodly men, turning the grace of God into lafcivioufnefs, and denying the only Lord God, and our Lord J ejus Chrifl — Thefe are murmurers, complainers, walking after their own lulls, and their mouths fpeaking great fwelling words — But beloved, remember ye the words which were fpoken before of the apoftles of our Lord Jefus Chrift ; how they told you there fhould be mockers in the laft time, who mould w T alk after their own lulls. '* The errors of Rome are not here intended. They are manifeftly errors of a later date, which were to appear after thefe of Rome mould fubfide, having loft their influence. It is repeatedly noted that they were to arife in the lafi days. They ar« S.erm. 4«] an Argument of its Truth. 47 errors of which this age is witnefs — errors which have fpread, and are yet fpreading — thofe of infi- delity and atheifm, with their ufual attendants, immorality in every hideous form. We mould therefore " remember the words which were fpok- en before" — the warnings which have been given us of thofe defections, which were to intervene thofe of Antichrift, and the coming of the Son of man. The Apocalypfe, though of more difficult inter- pretation, contains fome particulars fufficiently intelligible, and to our purpofe. Thewriterenlarges on the Romifh apoftacy, which he defcribes more minutely than any who had preceded him, both in its rife and progrefs, and alfo in the circumftances which mould attend its overthrow. He foretells the fpirit, pride, riches, glare of ornaments, flrange abominations, and unprecedented cruelties ; the power, figns and lying wonders, which were to render Rome the wonder and dread of the whole earth. The portrait is in every part fo exact and circum Randal, that none who are acquainted with the hiftory of that church, can miftake it ; unlefs blinded by intereft or prejudice. The apoftle predicts alfo the other great defec- tion which was to follow the antichriftian, though in language more obfcure and figurative. " And I faw three unclean fpirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beail, and out of the mouth of thefalfe proph- et. For they are the fpirits of devils, working miracles, which go forth unto the kings of the 48 The Declenjions of Chriftianity, [Serm. 4. earth, and of the whole world, to gather them to the battle of the great day of God Almighty."* Ixdeferves particular notice that all thefe ftrange declenfions, which were foretold, as totakeplacein the church, and world, are reprefented as antecedent to ChrifTs reign on earth, and terminating before the commencement of that bleiled era. It is farther to be obferved that during the whole antichriftian defection, God's " two witneif- cs were to prophecy clothed in fackcloth." God would have a fmall, but fufficient number of faithful fervants, who, in low and humble circum- ilances, would maintain the truth and be witneffes for him during the reign of the man of fin. Eut about the end of his reign, they will have finimed their teftimOny. Their enemies will then prevail againft them and deftroy them, and for a (hort term there will be none to ftand up for Godf — none to warn the wicked, or to diilurb them in their chofen ways. And they are reprefented as exulting in their deliverance from the fociety of thofe who amidft their departures from the living God, had tormented them, J by warnings of future * Vid. a difcourfeon this fubjeft, by Timothy Dwight, D. D. Prefident of Yale College, printed at Nswhaven, A. D. 1798. tCompar atively none. Thenumber will be exceeding fmall— the times refemble thofe juft before the flood. when Noah was laid to ftand alone. The pageantry of Romifh worfhip may be kept up in that church, till myftical Babylon fliall be deftroyed, in the awful manner foretold in the Revelation ; but infidelity hath long iince, lapped the foundations of the catholic religion, being grafted on the ruinsof fuperftition. The abfurd doctrines, and legend- ary tales of popery, may have been credited in the d the clergy were unable to write their names, or fo, much as read their bet; but the belief of them is utterly jnconfiftent with the where diffufed fince the revival of literature. X Tormented them. This language is remarkable. It intimates that Serm. 4.] an Argument of its Truth. 49 wrath, and an eternity according to their works. For this is the way in which God's witneffes tor- ment the wicked. God's witneffes teftify not only againft anti- chriftian errors, but alfo againft infidelity and the immorality it occafions. When he ceafes to have witneffes there will be none to teftify againft either the one or the other. The world mult then be deluged in infidelity and atheifm. This agrees with the reprefentation given by the apoftle ; who describes the enemies of God as refufing graves to his flaughtered witneffes, and caufing their dead bodies to lie expofed to public view, that they may rejoice over them, and congratulate one another on their deliverance from the compa. ny of thofe who had difturbed them in their fin- ful indulgences ; and fuch as continuing to be the ftate of " the people, and kindreds, and tongues, and nations," till the witneffes are raifed from the dead and afcend to heaven in the prefence of their enemies ; when Chriftianity will revive, and Chrift's reign on earth begin. These reprefentations may be defigned to inti- mate that the term in which infidelity will appear to be univerfal, will be fo fhort that the warnings of the faithful will not be forgotten — that they will the pains occafioned in the wicked, by the warnings of the faithful are the fame, in kind, as thofe of the damned, and that they are often fevere. This accounts for the mad joy of infidelity — for the frantic triumphs of thofe who have perluaded themfelves that religion is a fable. It accounts for the reprefen- tation here given of the conduft of an unbelieving world, when infidelity fhall have become univerlal, and the dead body of religion lie expofed to public fcorn. Such is the time here foretold — a time when the ag« ot atheifm may be vauntingly termed the age ofnafin* G £0 The Dedenfioni of Chrijlianily, [Serm. 4, be kept in mind by the exultations occafioned by deliverance from the fears of religion, and from the prefence of thofe who had excited thofe fears, by exhibiting proofs of religion which they could not refute. And how natural and common are fuch exultations, with thofe devoid of religious fear ? But agreeably to the view given by the a- poftle, when fuch fhall have become the ftate of the world, and the nations fhall be thus felicitating themfelves in full perfuafion that all religion is a dream, and death an eternal deep, the fignals of Chrifl's coming to take the kingdom, will be given, and witnefTes of the truth of Chriftianity, which cannot be difpured, fuddenly arife, to the fur* prize and confufion of fcofling fmners ; mul- titudes of whom will be fwept off by defolating judgments, to prepare the way for " the people of the faints of the moft high, whofe kingdom is an everlajling kingdom" For that defolations are to clofe the fad fcene of apoftacy, ana* prepare Chrifl's way is clearly foretold ; particularly by St. John, who beheld, in vifion, " the kings of the earth, and of the whole world, gathered to the battle of the great day of God Almighty ;" and faw fuch an effufion of their blood, that ".the harvefl of the earth might be confidered as reap- ed, the vine of the earth as cut and caft into the great wine prefs of the wrath of God, whence flowed blood to thehorfes bridles."* Thus from the general tenor of prophecy it appears that infidelity will have overfpread the world when the Son of manjhall come to reign upon, * Revelation xiv. 15, 20. Serm. 4.] an Argument of its Truth, 51 it : And as this agrees to no other coming of his foretold by the prophets, there can be no reafon- able doubt what coming is intended in the text. If we keep thefe things in mind, we fhall not won- der at the declenfions of religion and prevalence of infidelity. They will remind us of the remark made by our Savior to his forrowing difciples jufl before his fufferings, " thefe things have I told you, that when the time fhall come, ye may remem- ber that I told you of them." Before, or about the time of this coming of the Son of man, Antichrifl will fall — Mahomedan de„ lufion terminate — " The Jews look to him whom they pierced, and mourn — be gathered the fecond time" from their difperfions, and returned to their own land, and the fulnefs of the Gentiles be brought in. Perhaps thefe may be the figns of Chrift's coming, intended by the refuneclion of the witneffes. When thefe events fhall take place " the Lord will be king over all the earth. In that day there will be one Lord and his name one." REFLEXIONS. If we do not miflake the coming of the Son of man, here referred to, gloomy is the profpe&now immediately before us. Hitherto God hath had his witnefles ; but ere long they will ceafe from their labors, and leave infidelity undifturbed. That the caufe of the redeemer was to be de- preffed, before its univerfal prevalence in the lat- ter days, is plainly revealed. The only difficulty is to afcertain the manner. Bifhop Newton expecls another confederacy c£ the catholic powers to dt> 52 The Declenfions of Chrifiianityi [Serm. 4, ftroy the followers of the Lamb, which will fo near- ly fucceed, that for a fhort term none will dare to appear as his followers. But if infidelity was to intervene the antichriflian defection, and the preva- lence of religion in the latter days, is this hypoth- ecs probable ? Is it not more reafonable to expect the deftru&ion of the witneffes in another way, and by other enemies — by the mockers and fcoff- ers of the laft times, who mould be generated by papal error and fuperftition ? And doth not the prefent ftate of the world confirm thefe expecta- tions ? The catholic religion hath been declining for feveral ages. It received a deadly wound from Luther and his affociates, which hath not yet been healed. From that period it hath dwindled, and is now little more than a name. But infidelity hath h^en, for almoft an equal term progrefiing, and already flalks out to public view : Yea, it vaunts with fhamelefs pride, as though fure of vic- tory. And we are conftrained to acknowledge, that " of a truth, it hath laid wafle nations and their countries !*' Our expectation is farther confirmed by obferv- ing the change which is made in the weapons of infernal warfare. Thefe are no longer bonds, im- prifonments, tortures and death, but the fhafts of ridicule, and fneers of contempt. " Trials of cruel mockings," now exercife the faith and pa- tience of the faints. Religion, the dignity and hope of man, hath become the fport of ftupid infidels ! The jeft of forry witlings ! Thefe hillings of the ferpent are every where to be heard ! Serm. 4.] o.n Argument of its Truth. 53 Infernal malice, never before made fo general an attack in this way. Perhaps, with all his faga- city, the adverfary did not lufpeft that creatures made for eternity could be driven from the way of peace by the derifion of fools, till taught it by experience. But this hath been found his molt fuccefsful weapon ! It hath done greater mifchief to chriftianity, than all the rage of perfecution ! Many account it honorable, to fuffer, pain or lofs, with patience, and to face danger and death with fortitude ; but few think themfelves honored by fcom and reproach. Human nature is here attacked on its weakeft fide. Some European fcoffers, of high rank, during the laft age took the lead in this mode of attack on chriftianity ; and have been followed by a count- lefs throng of noble and ignoble, learned and un- learned, down to this day. Few infidels are fo modeft as not to affe£t wit on the fubjecl: of reli- gion ; few witticifms fo contemptible as not to meet the approbation and receive the applaufe of brother infidels. That flrong combinations have been formed againft chriftianity, and alfo againft civil govern- ment, in the kingdoms of Europe, and that they have too fuccefsfully undermined both, is an ac- knowledged facl. In the leaders of thofe confpiracies wedifcover all the traits of character, attributed in prophecy to the fcoffers who fiiould arife in the laft days. When every circum fiance, in events fo remarka- 54 The Dedenfions of Chriftianity, [Serm. 4, ble, agree with the predictions, can doubt remain whether the predictions are fulfilled ? There hath been faith in this land. It is not yet extinct. But we are importing the principles, and practices of Europe. " The mockers of the laft times" are now to be feen on this fide the At- lantic. " Many follow their pernicious ways." We have reafon to expect the evils to increafe till " the godly ceafe and the faithful fail" from among us. For when the Son of man cometh fhall he fnd, faith on the earth ? This land will alfo be over- fpread with infidelity ! " The whole world lie in wickednefs !" There rnay be partial revivals of religion, but no general reformation is to be expected ; and af- ter every refrefhing, the declenfions will probably be greater than before. Fanatic emotions, here and there, may flatter fome who are friends to re- ligion, but they only f erve to accelerate the fpread of infidelity. It is a gloomy thought ! The ferious foul fad- dens ; forrow fills the good man's heart, if, when he fees little regard paid to religion, he expects yet greater defections ! If when he fees but few of thofe who are rifing into life, paying attention to the bed things, he expects flill fewer of their de- fcendants to be wife and good ! Yea that the de- clenfions will continue and increafe, " till all flefh fhall become corrupt, and the earth be filled with violence !" Would to God thefe expectations might not be realized ; for they are exceedingly diftrefiing. But they appear to us to be dictated Serm. 4.] an Argument of its Truth. 55 by the fpirit of truth, and confirmed by the hifto- ry of the world, and by the progrefs of events o- pening to view. One confideration, however, minifters confo. lation, fhining through the gloom ; namely, the long, holy, happy period, which may be expected to follow the dark term now approaching. By dark we mean only in a moral view. Re- fpecting arts and fciences, mankind may never have been more enlightened than at prefent. But this is foreign to religion. When Egypt, Greece, and Rome, were the feats of the mufes, they re- mained as devoid of religious knowledge, as the moft ignorant barbarians. Arts and fciences may Hill flourifh, and yet deeper refearches be made into the arcana of nature, while religion is dying away and atheifm fucceeding in its place. Some intervening links areneceffary to connect the prefent age with the happy times now diftant. Who fhall fill them, the divine fovereign will deter- mine. An hour of temptation muft try all who dwell upon the earth. Thefe are the times in which we are tried. Do we envy thofe who may live during the peaceful reign of the Redeemer ? Let us not for- get that we are favored above many who have gone before us — above fome of our contempora- ries, and probably above thofe who will fuceeed us, before the commencement of that happy era. Nothing neceffary to falvation is denied us. If ftraitened it is in our own bowels. If faithful to improve the talents put into our bands, " our la* bor will not be in vain in the Lord" — God will 56 The Dedenfiom of Chrijlianity, Sc. [Serm. 4. keep us to his kingdom. There we fhall fee Chrift's glory, though we may never fee it here as fome others who come after us. Be it alfo remembered, that the rewards of the coming world, will be proportioned to the diffi- culties we may have to encounter here in this. Thofe who make their way to heaven through darknefs and temptations, and force their way through hoftile bands, will rife to greater honors there, than though they had afcended by an eafier and a fmoother road. Nothing done or fuffered in the way of duty will loofe its reward. God hath not faid " feek ye my face in vain." " Wherefore, brethren give diligence to make your calling and election fure ; for if ye do thefe things, ye {hall never fall ; for fo an entrance fhall be miniftered unto you abundantly into the ev. erlafting kingdom of our Lord and Savior Jefus Chrift. To him be glory, both now and forever. Amen." SERMON V. Abram' s Horror of great Darkness. Genesis xv. 12. And when the siin was going down, a deep sleep fell upon Abram ; and lo, an horror of great darkness fell upon him. IF we confider the fketch, given us in fcripture\, of the life of this patriarch, we fhall find that few have had equal manifestations of the divine favor. But the light did not at all times mine on him. He had his dark hours while dwelling in this flrange land. Here we find an horror of great darknefs to have fallen upon him. The language ufed to defcribe his ftate, on this occasion, is flrong. It exprefles more than the want of God's fenfible prefence. It defcnbes a ftate fimilar to that of the pfalmift, " While I fuffer thy terrors I am diftratted." His fufFerings probably bore an affinity to thofe of the Savior when the father hid his face from him ; at which period there was more than the withdrawing of his fenfible prefence, the powers of darknefs were fufFered to terrify and afflicl; him — " It was their hour" — God had left him in their hands. So Abram on this occafion. H *j3 Abram* s Horror of great Darlnefs. [Serm. 3, Just before God had fmiled upon him — " Fear not, Abram : 1 am thy fhield, and thy exceeding great reward." Then all was light and love. *' The candle of the Lord fhone on his head." When he complained that he had no child to com- fort him, or inherit bis poffeflions, God promifed him an heir, and a countlefs progeny — "Look tiovf toward heaven and tell the ftars, if thou be able to number them — So fhall thy feed be. And he believed the Lord ; and he counted it to him for righteoufnefs." What an occafion of joy ? What ft range manifestations of divine favor ? They are Scarcely paralleled in the hiftory of man. Bur how fudden the reverfe ? The fame day — ■when the fun was going down ; lo ! the brightness difappears, and an horror of great darknefs fell upon him. A deep flee p fell upon Abram. This was not a natural deep. There is no probability that he would have given way to weaknefs, and fallen into a common fleep, while engaged in covenant- ing with God ; binding himfelf with folemn en- gagements, and receiving tokens of the divine fa- vor, and the promife of bleffings for a great while to come. If he could have flept while receiving fuch manifeftations of the divine friendfhip, it is not probable that his dreams would have been ter- rifying : His fituation would rather have infpired joyful fenfations, and excited pleafing expecta- tions. That which for want of language more perti- nent and exprtfiive, is here termed fleep, icems to Serm, 5.] Ahrmris Horror of great Darknefs. 59 have been a divine ecftafy — fuch influence of the holy fpirit operating on the foul, as locked it up from every thing earthly, and fhut out worldly things, as effectually as a deep fleep, which fhuts up the foul and clofeth all its avenues, fo that nothing terreftrial can find admittance. This was often experienced by the prophets, when God revealed himfeif to them, and made known his will. Thus Daniel, when the angel Gabriel was fent to folve his doubts, and let him into futurity — " Now as he was fpeaking with me, I was in a deep fleep on my face toward the ground." The holy prophet, filled with fear at the approach of the celeftial meffenger, could not have fallen afleep, like fome carelefs attendant in the houfe of God. Yet fuch is the language ufed to exprefs his fituation at that time, and afterwards on a fimilar occafion.* The three difciples, who witneffed the transfiguration, experienced fimilar fenfations — fenfations which abforbed the foul, and fhut out terreftrial objects, which the evangel, ift compares to fleep. But why was Abram's joy, occafioned by the communications of the morning, fo foon turned to horror. The reafons are with him " whofe judgments are unfearchable, and his ways part finding out." We may obferve, however, that fuch is the way of God with man, while here on trial. If at any time a perfcn feems peculiarly favored of heaven, fomething of a different nature is commonly fet * Daniel vii^ 18. x. 9. 6o Abrams Horror of great Darknefs. [Serm, 5. over againft it. Perhaps to remind him that this is not his reft. We feldom enjoy profperity with- out a fenfible mixture of adverfity ; or without fomewhat adverfe following in quick fucceftion. " Even in laughter, the heart is forrowful, and the end of miith is heavinefs." Neither are fpe- cial trials or forrows fent alone ; comforts and confolations are ufually joined with them, orfoon fucceed them. If we confider the matter, we lhall obferve this in ourfelves ; and may often difcov- er it in others. We fee it in the hiftory of this patriarchy and that of many of his descendants. The pilgrimage of Jacob, how remarkably di- verfified with good and evil, with joy and forrow ? That alfo of Jofeph — of Mofes — of Daniel ? At times each of thefe were raifed high and brought low — fometimes found themfelves at the fummit of earthly honor and felicity ; at other times, were cafi; down, and hope feemed ready to forfake them. In the hiftory of Job the fame things are exem- plified in fl ill ftronger colors. That holy man experienced the extremes of honor and infamy, joy and grief, hope and terror. The proph- ets and apoftJes, paffed through fcenes in many refpe6is fimilar ; their joys and forrows were con- trafted to each other. Daniel's mournings and fadings were followed with remarkable discove- ries and cheering revelations ; but the divine com- munications were almoft too ftrong for frail hu- manity ; they filled him with difmay, and had well nigh deftroyed his mortal body. " He fainted and was fick certain davs." Si?rm. 5.] Ahram's Horror of great Darknefs. 6i St. Paul was "caught up into paradife and heard unfpeakable words, which it was not pofliblc for a man to utter" — had a view of the ineffable glory of the upper world ; but trials no lefs re- rnarkable, and very fevere, were contrafted to tUofe flrange diftin£lions, and more than earthly joys ! " Left I mould be exalted above meafure, through the abundance of the revelations, there was given me a thorn in the flefh, a meffenger of Satan to buffet me, left I fhould be exalted above meaf- ure."* St. John fuffered fore perfecutions — was ban- ifhed from the fociety of his fellow Chriftians, if not from the fociety of men. But divine difcov- eries repaid all his fufferings — heaven's ineffable glories were opened to his view ! What he witneff- ed could be but very partially communicated. Language is weak ; only faint hints and general intimations could be given of the "glory which is to be revealed." But the fuffering apoftle enjoy- ed it, and was fupported, yea, enraptured by it. This life is filled with changes. Good and evil, hope and fear, light and darknefs, are fet over a- gainft each other. The faints, while they dwell in the duft, fometimes walk in darknefs, and have their hours of gloom and horror — " The whole creation groaneth and travaileth together in pain until now — Even thofe who have the firft fruits of the fpiiit, groan within themfelves, waiting for — the redemption of the body. Thofe of whom the world is not worthy, are often in heavinefs, through jnanifold temptations." » * 2 Corinthians, xii. 4 — f. 62 AWwrrCs Horror of great Darknefs. £Serm. 5, We may wonder at thefe things ; but when we confider them as ordered of God, the confideration fhould calm our minds, and bring us to fay with the aflonifhed Shunatmte of old, " It is well."* God doth not order for rows to his creatures here, becaufe he delights in their fufferings. " He grieves not willingly, neither affli&s the children of men. He doth it for their profit, that they may be partakers of his holinefs." And which of the faints hath not received benefit from it ? Who among them hath not fometimes been ready to adopt the language of the pfalmift, " It is good for me, that I have been affli&ed." "Born of the earth, we are earthly*' — our af. fe&ions naturally defcend. We are prone to fet our affe£tions on temporal things, and fet up our reft where there is no abiding. Therefore do we need afflictions to keep us mindful of our fitua- tion. Such remains of depravity are left in the renewed, that profperity often corrupts them. But for the forrows and fufFerings ordered out to them, they would forget God and lofe themfelves among the deceitful cares, and infatuating allure- ments of this ftrange land. Intervals of comfort are alfo needful for them. Were theie denied them, " the fpirits would fail be- fore God, and the fouls which he hath made." And intervals of light and joy are given to refrefh, and cheer, and animate them to the duties requir- ed in this land of darknefs and doubt. But they are not intended to fatisfy. They anfwer like * 2 Kings, iv. 26. Swim. 5.] Abram's Horror of great Darknefs. 63 ends to the Chriftian during his earthly pilgrimage, as the fruits of Canaan, carried by the fpies into the wildernefs did to Ifrael while journeying to- ward the land of promife — ferve to give them a glance of the good things prepared for them, to increafe their longings after them, and animate them to prefs forward and make their way to the poifeflion. Such may be fome of the reafons of thofe vari- ed fcenes through which the people of God are doomed to make their way to glory. Often the faints find themfelves unable to pen- etrate the defign of heaven in the trials through, which lies their way — efpecially in the hidings of God's face, fo that they cannot difcover him. This made no fmall part of Job's trial — " Behold I go forward but he is not there ; and backward, but I cannot perceive him ; on the left hand where he doth work, but I cannot behold him ; he hid- eth himfelf on the right hand that I cannot fee him." Could he have known the reafons of his trials it would have been a great confolation, but it was denied him, and the reafons of God's hiding his face from him, no lefs than thofe of his other trials. S0 it is alfo with others. The darknefs which involves them makes part of their trials. It is a common trial of the faints. God will have his people " live by faith and walk by faith." To live by faith, implies want of fight, and ignorance of the defigns of providence. A great partrof the good man's trial here, confifts in trufting God with- £4 Ahram's Horror of great Darknefs. [Serm. 5, out knowing why fuch things are required, or fuch trials ordered out to him. In this way the faints had great trials under the former difpenfa. tions. A veil was then fpread over the method of grace, or way in which God would bring falva- tion to men. Even the religious rites enjoined by the law, were not underftood, though they made part of the duties of every day ; they remained rnyfterious, till Chrift removed the covering cad over them; made known the hidden myftery, and opened "the way into the holieft by his blood." Under, every difpenfa tion religion greatly con- iifts in referring every thing to God, and trufting in him, without being let into his defigns, or know- ing reafons of his orders. " Bleffed is he who hath not feen, and yet hath believed" — Bleffed is he who without penetrating the defigns of heaven trufts in God, and conforms to his requirements, not doubting but all will turn out right — that God will lead him in right ways, though they may be ways which he knows not. Abram difcovered much of this temper — in obedience to divine order he left his father's houfe, and " went forth, not knowing whither he went." And afterwards, when commanded of God, he took a three days journey, to offer his fon, Ifaac, at the place which mould be (hewn him. The trial of this patriarch, recorded in the text, might be, at that time particularly neceffary. God had then admitted him to a fpecial nearnefs ; and fpecial trials might be requifite to keep him hum- ble, and prevent high thoughts of himfelf. For Serm. 5.] Abram's Horror of great Darknefs. 6$ fuch is fallen human nature, that particular dif- tm&ions, even divine communications, though of grace, are apt to be abufed ; to fofter pride ! Though man is poor and dependant, pride is a fin which very eafily befets him. If Paul needed fomething to keep him humble when favored with revelations, why not Abram ? Abram was then in the body — compared with infirmity — liable to temptation, and prone to feaudion. God knew his ftate — corrected him therefore, to give him a fenfe of demerit, when he received him into cove- nant and engaged to be his God. Another defign of his darknefs and horror at that time, might be to fill him with awe and rev- erence of the divine majefty. Had he experienc- ed nothing of this kind, the ftrange familiarity to which he had been admitted of the moft high, might have diminifhed his fear of God, and cauf- ed him to think lightly of the great fupreme. The horror and diftrefs he now experienced, might- alfo ferve to prepare him for holy joy, when God mould lift on him the light of his counte- nance. Light and joy are moft refreming when they follow darknefs and terror. Therefore the joy of thofe who have been pricked at their hearts for fin and made to know its exceeding finfulnefs, when they are brought to hope in divine mercy, and believe themfelves forgiven of God. There is reafon to believe that the forrows of this ftate will give a zed to the joys of heaven — the dafk- nefs of this ftate, to the light of that in which darknefs is done away — the fear and concern h v I 6$ Abram's Horror of great Darknefs. [Seiim. 5. experienced, to the fecurity and perfect fafety of the Canaan which is above. Some think that what Abram experienced on this occafion was intended to intimate God's future dealings with his family. They were honored by being taken into covenant with God, but were to pafs through the honor and darknefs of Egyptian bondage — the diftreffes of a wildernefs Hate, and a war with the Amorites, before they mould enjoy the promifed land. Some conceive Abram's fuf- ferings at* this time, defigned to prefigure the legal difpenfation} under which his feed were to contin- ue long, and fufFer many things. However this might be, we know that Abram did not find reft in this weary land, unallayed with forrow. He was doomed to make his way through darknefs, doubts and difficulties. Such was the portion of this father of the faith- ful, while he remained in the body and continued on trial. The fame is the portion of all the, faints. ' ; This is not their reft, becaufe it is polluted." Reft is not to be found on earth. When the re- mains of fin mail be purged away, there will be no more darknefs, fear or horror. " The former things will pafs away." These connderations teach us w r hat we have to expect while we tabernacle in clay — namely, trials and difficulties, doubts and darknefs — thefe muft be hereourportion. Though wemay bechildren of God, we are not to exp&6r. exemption from them till the earthly houfe of our tabernacle is diffolvcd and we are clothed on with our houfe which is from heaven. Serm. 5.J Abrams Horror of great Darknefs. 6/ Those who are ftrangers to religion may (latter themfelves that fhould they attain renewing grace and get evidence of it, they mould no more i'uffer from fear or horror, or the hidings of God's face, but that God would fmile inceiTantly upon them and caulc them to go on their way rejoicing. But this is far from being the cafe. Though when perfons fir ft attain a hope towards God, they are glad, their joy is foon interrupted — doubts and fears arife — their way is dark — " God hidcth his face that they cannot behold him. O that I were as in months pail — when God preferred me — when his candle mined upon my head, and by his light I walked through darknefs — when the Al- mighty was yet with me." This hath been the complaint of many ethers befids benighted Job. It is often the lan- guage of the faints while in this dark world. " God often hides his face from thofe whom hi", foul loves, fo that thev walk on and are fad." This makes them long for heaven, becaufe there " will be no night there, neither forrow, nor cry- ing, nor any more death." In this life fanftification is imperfecT:. The faints cany about in them a " body of death." While this continues, they cannot have uninter- rupted peace, but muit have intervals of darknefs and doubt. Thofe who have gone before us have cften been troubled and diiireffed, and gone on their way forrowing. Tins is the fruit of fin. Man was doomed to it at the apoftacy. It from thzt time the 68 Abram's Horror of great JDarknefs. [Sera*. 5. portion of humanity. None hath been exempted. Thofe whom St. John faw walking in white robes and rejoicing in gjory, had "come out of great tribulation." We can hope for nothing better than to " be followers of them who through faith and patience inherit the promifes." We muft travel the fame road and can promife ourfelves no better accom- modations on our journey. If Abram, the friend of God, felt horror of great darknefs, after he had been called of God, we have no reafon to expeft trials lefs fevere. Let us not be difcouraged, or faint in our minds. The way to glory lies through this dreary land — to us there is no other way. But the end will be light. If we keep heaven in our eye, and prefs on unmoved by the difficulties, and unawed by the dangers which lie in our way, " our labor will not be in vain in the Lord." God will be with us. He will not leave us comfortlefs ; but will fupport us under difficulties and guard us to his kingdom. After we mall have fuffered awhile, he will call us from our labors, and reward us with eternal rewards. " Then fhalj we obtain joy gladiicfs, and forrow and mourning fhall flee away." And the time is fhort. "He which teftifieth thefe things, faith, furely I come quickly. Amen." May we havefuch evi- dence of an lntereft in him, as may difpofe us to anfwer, •« Evenfo come Lord jefuj. SERMON VI. Divine Impartiality considered. Romans ii. 11. For there is no respect of persons with God. THE divine impartiality is often aflerted in the holy fcriptures ; and the affertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weak- neiTes of men ! But the beings whom they adored were moftly taken from among men, and might be confidered as retaining human imperfections. — Had unbiaffed reafon been confulted to find out a fupreme being, a different obj eel: would have been exhibited to view. But it is natural to mankind to fancy the deity fuch an one as themfelves. The origin of many erroneous conceptions of the divinity may be found in the peifons who en- tertain them. To the jaundiced eye, objec"t« ap- pear difcolored. To a mind thoroughly deprav- ed, the fource of truth may leem diftorted. There- fore the hope of the Epicure — therefore the por- trait which fome have drawn of the divine fove- reign, rather refembling an earthly tfefpot, than thejehovah of the bible ! 70 Divine Impartiality. [Serm. 6. Yet God is vifible in his works and ways. " They are fools and without excufe, who fay, there is no God." And as far as God appears in the works of creation and providence, he appears as he is. Paffion, prejudice, or depravity may disfigure or hide him ; but as far as the difcove- ries which God hath made of himfelf are received, his true character is difcerned. Of this character impartiality conllitutes an effential part. " God is a rock, his work is per- fect ; for all his ways are judgment ; a God of truth, and without iniquity ; juft and right is he." This reprefentation agrees with reafon. Ac- cording to his fenfe of it, every man will fubfcribs it. Yet different apprehenfions are entertained refpecling the divine impartiality, as refpecting every thing elfe. The ideas which fome receive, others reject as unreafonable. This is not ftrange. Minds differ, no lefs than bodies. We propofe, with deference, now to exhibit our views of this inter cjling fubjecl, the divine impartialL ty t efpecially as it refpects man. This is the branch of divine impartiality refer- red to in the text, and commonly in the fciiiptures — There is no refpetl of persons with God. It is important that we form juft apprehenfions on this fubject. Mifiakes might infpire ground- lefs expectations, and occafion practical errors, difhonorable to God, and mifcheivous to man. But thofe which are juft, have a tendency to pro. duce fcntiments of rational refpect and reverence for thefupreme Governor and to point to the way of peace and bleffednefs. Serm. 6.] Divine Impartiality. 71, Impartiality doth not require an equality of powers or advantages — that creatures mould in this view be treated alike, or made equal. Infi- nite wifdom and power are not reitri&ed to a famenefs in their plaflic operations, or providen- tial apportionments. Neither is this famenefs the order of heaven. The number of creatures is great. We cannot reckon them up in order ; nor the different fpecies. Among the myriads of the fame fpecies, are dif- criminations, fufficient to diftinguifh them from one another. We obferve this in our race, and in the creatures beneath us. Among mankind thefe differences are mofl noticeable and moft interest- ing. They relate to every thing which belongs to man — to the mind, and to the body, and to the powers of each — to the temper — appetites — paf- fions — talents — trials — opportunities, and means of information. There is in every refpecl: an al- molt infinite variety — differences which run into innumerable particulars. Variety mav be conhd- ered as a diftingui filing trait in the works, and ways of God. And all is right. When we con- fider the hand of God and his providential influ- ence in them, we feem con {trained to adopt the language of the pfalmift, " O Lord how many are thy works ? In wifdom haft thou made them all : The earth is full of thy riches." These are difplays of divine fovereignty. They are beyond our comprehenfion. "We fee, but we understand not." Of many things brought into being by divine efficiency, we know neither j 2 Divine Impartiality. [Serm. 6, the defign nor ufe — can only fay, " Thou Lord, haft created all things, and for thy pleafure they are and were created." The fame obfervation is applicable to the differ- ent fituations in which God hath placed creatures of the fame clafs, and the different talents com- mitted to them. God hath doubtlefs his reafons for thefe difcriminations, but hath not revealed them. By nothing of this kind is the divine impartial- ity affected ; with none of them is it concerned. God is pleafed to try fome with ten talents, others with five, others with only one. That " fo it ieems good in his fight," is all we know about it ; and all we need to know. Should we attempt to pry into it, the anfwer given by our Lord to an officious enquirer refpecling another, might be applied — " What is that to thee ?" The divine impartiality is only concerned to apportion the rule of duty to the powers and advantages imparted, and to give to each one ac- cording to the manner in which he fhall have con- formed to the rule given to direct, him, making no difference, other than they may have a&ed differ- ently the parts affigned them, or had more or few- er talents. If this definition of impartiality is juft, we may infer that God requires of man only " according to that which he hath ;" and that in the final ad- iuftment nothing will be done by partiality, or preferring one before another. Serm. 6\] Divine Impartiality. 73 Could not thefe be predicated of the fupreme governor, we would not attempt to vindicate his character as an impartial being. The latter we conceive chiefly refpeclxd in the text. Shall treat of each briefly. That God requires of man only " according to that which he hath/' is equally the language of reafon and revelation. Our Savior teacheth, that the divine rule will be the fame, in this refpeft, as that which governs good men—*-" Unto whom much is given, of him mail much be required ; and to whom men have committed much, of him will they afk the more." The apofHe had a particular referrence in the text to the decifions at the great day, when " every one muft give account to God, and receive the deeds done in the body" — and infills that the fit- uation in which each perfon had been placed, and' the rule given for his direction will then be brought into the reckoning, and that each one will be judged, and his ftate determined by the law, under which he had lived and acted during his probation. This is the fpirit of the context from verfe fixth to the fixteenth, inclufive. " Who will render to every man according to his deeds : To them who by a patient continuance in well doing, feek for glory, and honor and immortality, eter- nal life : But to them that are contentious, and do not obey the truth, but obey unrighteoufnefs, indignation and wrath \ tribulation and anguifh, upon every foul of man that doeth evil - of the Jew firlt, and alfo of the Gentile : But glorv. and K 74 Divine Impartiality. [Serm. 6. honor, and peace, to every man that worketh good ; to the Jew firfl, and alfo to the Gentile. For ihtrt is no refptU cf perfons with God. For as many a3 have finned without law, mall alfo perifh without law ; and as many as have finned in the law fhall be judged by the law. (For not the hearers of the law are jufl before God, but the doers of the law fhail be juftified. For when the Gentiles which have not the law, do by nature the things contained in the law, thefe having not the law, are a law unto themfelves ; which fhcw the work of the law written in their hearts, their confcicncealfo bearing witnefs, and their thoughts the mean while accufing, or elfe excufing one ano- ther.) In the day when God fhall judge the fe- crets of men, by Jefus Chrift, according to my gofpel/' This whole paragraph is an illuRration of divine juftice and impartiality, as exercifed toward man- kind. It fhews that they are here for trial — that thofe who act uprightly will meet the divine ap- probation, and be rewarded with eternal rewards ; but that a contentious dif regard of duty,' and wil- ful continuance in known wickednefs will be the object of divine indignation, which will occafion tribulation and anguiih — that in the decifions at the great day, family and national diflinctions will be difregarded — that it will be required of every- one according to the talents committed to him. and no more, whether he be Jew or Gentile. Some have doubted whether thofe left to the light of nature could poffibly meet the divine ap- Serm. 6.] Divine Impartiality. 75 probation and find mercy with God ; or were not doomed without remedy to fuffer the vengeance of eternal fire. This we apprehend to be here deter. mined. " Thofe who have not the law, may do by nature, the things contained in the law ; and the doers of the law lhall be juftified." By " doing the law," no more is intended than acting fincereiy, according to the light imparted. Perfect obedience is not attainable by imperfect creatures — cannot therefore be here intended by the apoflle. His evident meaning is, that finceri- ty is accepted of God, and rewarded with the re- wards of grace, and equally of the Gentile, as of the Jew ; for there is no refpeel of perfons with God, Adults, piivileged with gofpel light, muft be- lieve and obey the gofpel. To them is that dec- laration addreffed — " He that believeth and is bap- tized (hall be faved ; but he that believeth not fhall be damned." This hath no relation to thofe who have not the means of faith. " What the law faith, it faith to thofe who are under it." The fame is true of the gofpel. The equal juftice of God in giving 'to every one acording to his works, or to his improvement of talents, is the fpirit of the text and context, and of many other fcriptures. Yea, this one of thofe great truths which are borne on the face of revelation — " If ye call on the Father, who, with- out refpetl of perfons, judgeth every man according to his works, pafs the time of your fojourning here in fear." 7 5 Divine Impartiality. |TSerm. 6. Some objections to the preceding definition of divine impartiality are fubjoined, with very brief replies. It is faid " We mull be born again or we can- not fee the kingdom of God," and regeneration is the work of God, oreffecl of divine influence. That neceffary change, is indeed the work of God, but not to the exclufion of human coopera- tion. The holy fpirit drives with all who have the means of grace. None are wholly deflitute of fupemal influence. 1 !-— of awakenings and con- viftions, or devoid of power to cherifli or to refill them. This is intimated in the warnings to beware of grieving or quenching the fpirit. Could men only oppofe divine influence in renovation, they would never be exhorted of God " to make themfelvs new hearts, and turn themfelves that they may live." * But natural men are faid to be " dead in fin" — - and can the dead do aught which tends to their own refur recti on ? The renewed are faid to be li dead to fin" — Can they do nothing which tends to wickednefs ? f Metaphors mutt, be underdood with latitude. We {hould involve ourfelves in many abfurdities, by always adhering to the literal fenfe of thofe ufed in fcripture. Were we to adhere in all cafes to the literal fenfe, we fhould believe Chrift to be a rock, a door, a vine, and receive the Romilri doc- trine of tranfubflantialion. *E'zekiel jcviii 31. f Romans vi, 2, it. Serm. 6.] Divine Impartiality. Jf But is not M every imagination of the thoughts of finners hearts." laid in fcripture to " be only evil continually I" Such is faid to have been the ftate of antediluvi- an finners, when the fpirit had ceafed to drive with them, agreeably to the threatening.* It is a reprefentation of the laft grade of human deprav- ity ; but not applicable to every natural man. Thofe who are unrenewed are not all equally de- praved. Some " are not far from the kingdom of God." — In fome are things lovely in the Savior's eyes. " Then Jefus, beholding him, loved him."f It is further afked, Whether every motion to- ward a return to God, is not the effecl: of divine influence ? And whether divine influence doth not neceffarily produce effecl; ? — We anfvver, To fuppofe man not capable of acting, but on- ly of being a&ed on, or a6led with, is to excul- pate his enmity againft God, and oppofition to his law and gofpel. To fuppofe his enmity and oppofition to be the effecl; of divine influence, is to excufe them. Blame refts with the efficient. The creature cannot be culpable, becaufe he is what God made him ; or while he remains what he was made of God. To denominate either temper or conduct morally good or evil, confent is ncceffary. to fuppofe confent, in the creature, to be the effecl of almighty power operating upon it, nullifies it to the creature, in a moral view. The work of God cannot be the fin, or holinefs, of the creature. * Gcr.cfis vi. 3. 34- *? >*■ 1 8 Divine Impartiality. [Serm. 6. But depravity and wickednefs are wrong, and criminal, apart from all confideration of their fource — they are fo in themfelves. They cannot therefore be from God, but mud have fome other fource. The creature which vi- tiates another, is viewed as culpable, though it on. \y tempts to wickednefs, which is all a creature can do to vitiate another, and leaves the tempted ability to retain integrity ; what muft then be our views of a being whom we conceive to produce the fame effecl: by an exertion of Almighty power ? — cs God cannot be tempted with evil, neither tempteth he any man." Is it then fuppofeable that he can produce it by direct efficiency ? But fuppofe him to produce it. Suppofe it to derive immediately from him. Is its nature al- tered ? Is it lefs criminal or odious ? God forbid that we fliould make the fuppofi- tion ! It is a compound of abfurdity and blafphe. my ! As well may we fuppofe the fun to diffufe darknefs ! They " trufted in lying words, who faid of old, We are delivered to do abominations." We fear the Lord ; " and will afcribe righteouf. hefs to our Maker." But doth not God choofe fome to eternal life, and to this end bring them into his kingdom, and leave ethers to perifh in their fins ? God choofeth thofe who hear his voice, and cherifh the divine influences, and leaves thofe who refute his grace and grieve his fpirit. " Behold, I Hand at the door and knock ; if any man hear my voice, and open the doer, I will come in to him, Serm. 6.1 Divine Impartiality. 79 and fup with him, and he with me. Every one that afketh receiveth ; he that feeketh, findeth ; and to him that knocketh it is opened." Afktng is antecedent to receiving ; feeking, to finding ; and knocking is the work of thofe yet without. When trembling, aftonilhed Saul, of Tarius en- quired, " Lord, what wilt thou have me to do ?" he was directed by one fentof Chrift — s: The Lord faid to Annanias, Arife— go— enquire— for one called Saul of Tarfus : For, behold, he prayeth." It is further afked, Whether God doth not a£b as a fovereign, in his choice of thofe whom he fan&ifies and faves ? God a£ts as a wife and impartial fovereign. God is not a fovereign in the fenfe in which mod earthly monarchs are fo. Whim, caprice, paffion, prejudice often influence their preferences of fome to others. Not fo the divine fovereign. There are reafonsfor all his difcriminations. They may be veiled at prefent from our view ; but will one day appear — " The day will declare them," and juflify God in them.* But the ele£i, it is faid, " are chofen from the foundations of the world ; before they have done either good or evil." Election is indeed, " according to foreknowl- edge." " Whom God did foreknow, he alfo did predeftinate to be conformed to the image of his Son." But God could not foreknow, fay fome, how a free moral agent would aft, unlefs he had firft determined how he mould acl ! * 1 Corinthians iii. 13, 80 Divine Impartiality. [Serm. 6\ A free moral agent, all zuhofe volitions and actions, are fixtcl hy an immutable decree ! We are ignorant how God knows, or how he foreknows. Perhaps paft and future relate only to creatures. Every thing may be prefent to the divine mind — with God there may be an eternal Now. " Beloved, be not ignorant of this one thing, that one day is with the Lord as a thoufand years, and a thoufand years as one day." Much which is known to us, is locked up from creatures below us — they can form no ideas about it. Still lefs do we know of God, or the manner of the divine perceptions. The diftance between God and us, is infinitely greater than between us and creatures of the low- eft grade. It is therefore impoiTible for us to make deductions from the divine perceptions, or deter- mine any thing about them. When tempted to it we mould remember the caution given by Zophar, — " Canft thou by fearching find out God ? Canft thou find out the Almighty to perfection ? It is high as heaven ; what canft thou do ? deep- er than hell ; what canft thou know ?*" Bur as the whole human race are linners, de- ferving only of punifhment, is not God at liberty to choofe from among them, whom he pleafeth fo fan&ify and fave, and pafs by, and leave whom he pleafeth, to puniih in their fms ? We have no claim on divine juftice. All man- kind might have been left to perifii. But they are not thus left of God. He hath found a ranfom ; and offers falvation to ail. No differences will be « Job xi. 7. 8. Serm. 6.] Divine Impartiality. St eventually made among men without reafons. And the reafons will be in them — For there is no refpecl of perfons with God. But fuppofe two perfons to be equally guilty and deferving of condemnation, may not God make one of them a veflel of mercy, and the other aveffel of wrath ? Would the latter have occafion to complain ? Or could injuftice be charged on God ? We mould not dare to charge him with injuf- tice, did we know fuch a cafe to happen — neither do we prefume to determine what God hath a right to do. But we are fure that no fuch cafe ever will happen — that God will not make an eventual difference in thofe who are alike. For there is no refpecl of perfons with God. Some may find mercy who may appear to us lefs guilty than fome others who may perifh in their fins. But it belongs not to us to eftimate comparative guilt. It requires omnifcience. "The judge of all the earth will do right." INFERENCES. Mankind are here on trial. Different talents are committed to them. God a£ls as a fovereign in apportioning betruflments, and will obfervc exact, impartiality in adjufting retributions. The idea of talents implies ability to improve them. Gofpel applications fpeak fuch to be our ftate — they are adopted to no other flate. The fatalift, and thofe who conceive every hu- man volition and action to be the effeft of di- vine agency, have no rational motive, to do. L 8a Divine Impartiality. £Serm. G» or fuffer for religion. " Let us eat and drink, for tomorrow we die." However we may amufe ourfelves with idle {peculations, this life is a probation fcafon. — Our ufe or abufe of the talents we pofiefs will determine us to happinefs, or mifery, honor or infamy. "All have finned, and are guilty before God — > In his fight (hall no man living be juflified" — our fole defert is punifhment. But God hath had mercy on us — provided a Savior, and offers us faivation. The offer is univerfal — "Whofoever will let him come." That there is no rejpeB of perfom with God, is alike the dictate of reafon and revelation. We have only to a£fc with integrity before God, relying on his grace in Chrift., and his grace will be fuffi- cient for us. The man who had the one talent, neglected it, under pretence that he ferved a hard mailer, who required things unreafonable and impoflible . — he was condemned ; but only for neglecting the talent which he pofleffed. It is required of a man according to that which he haih — this he can render — the neglect will be fatal. 4 * We mult all appear before the judgment feat of Chrift, that we may receive the deeds done in the body, according to that which we have done, whether good or bad. For God will bring every work into judgment, with every fecret thing, whether it be good or evil. An unfeen hand is conftantly writing down our •volitions and actions, to be referved to judgment. Serm. 6.] Divine Impartiality. S3 Ere long the books will be opened, which will open every heart, and life. Not a circumflance which goes to conflitute a ftate of trial, will be omitted — all will be brought into the reckoning, and ferve to determine our eternal Hate. That ft ate will be determined by the ufe which we fhali have made of life, and the advantages which we enjoyed in it. The divine impartial- ity will then appear — " The ungodly will be convinced of their ungodly deeds — and of their hard fpeeches, which they have fpoken againft God." None will complain of injufiice — none of the condemned pretend that they receive aught, which others circumftanced as they were, and act- ing as they a6ted, would not have received from the hand that made them. " Every mouth will be flopped/* This, fellow mortals is our feed time for eterni- ty. " Be not deceived ; God is not mocked ; for whatfoever a man foweth, that fhali he alfo rea p — whatfoever good thing any man doth, the fame fhali he receive of the Lord, whether he be bond or free — every man fhali receive his own re- ward, according to his own labor." Not only the ftate into which we are to enter at death, but the rank we are to hold in it depend on prefent improvement. All the fan£tified will be faved ; all who die unrenewed will be damned. But there will be different grades, both in the up- per and lower worlds. Of the faints, fome " will be fcarcely faved." To others " will be minifter- ed an abundant entrance inlo the kingdom of 84 Divine Impartiality, [Serm. 6. Chrift. 5 ' There are alfo greateft and leaft in the kingdom of heaven. And among thofe exiled the world of light, differences will be made, fuited to the different degrees of criminality. Capernaum will receive a more intolerable doom than So- dom.* All thefe difcriminations will be built on the prefent life, and rife out of it. This will be fo abundantly manifefled, " when God fhall judge the world in righteoufnefs," that an affembled uni„ verfe will confefs, That there is no refpeft of perfom with God. * Matthew xi. 23, 24. SERMON Vir. Moses Prayer to be blotted out of God's Booh Exodus xxxii. 31, 32. And Moses returned unto the Lord and said, Oh ! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt, forgive their sin ; and if not, blot me, I pray thee, out of thy book which thou hast written. 1 HIS is one of the mofl difficult paffages in the holy fcriptures. Many have attempted to explain it, and in our apprehenfion, failed in the attempt. Some will entertain like opinion of the following. Perhaps juftly. We are no lefs fallible than others. In matters which have engaged the attention of the learned, and in which they have differed, afTur- ance is not perhaps to be expected. But as we are forbidden to call any man mafier, we have ventured to judge for ourfelves refpecting the meaning of the text, and now lay before the read- er the refult of our attention to it ; not wifhing to obtrude our opinion upon him ; but leaving him . to form his own as he may find occafion. 86 Mofes' Prayer to be [Serm. 7. Some fuppofe that a perfon muft, be willing to be damned for the glory of God, or he cannot be faved ; and this fcripture hath been alledged in proof. After a few obfervations, to Jhezu that the fuppofition is erroneous and abfurd ; wejhall exhibit the various ccnflruflions which have been put on the text, by Jtvtral expofitors ; then give our ownfenfeof it ; and clofe with a few reflections. The fuppofition that man muft be willing to be damned, in order to be faved, is in our apprehen- fion, erroneous and abfurd. It fuppofes a defire of God's favor to be an unpardonable offence ; and a contempt of it a recommendation to his regard ! It fuppofes that God will banifh thofe from his prefence who long for it ; and bring thofe to dwell in it who do not defire it ! A fuppofition, which, in our view, carries its own confutation in it. For the all important inquiry is, confeffedly, how to obtain falvation ? The folution which the fuppo- fition exhibits, is this, by being willing not to obtain it ! God cannot iflTue an order, making it the duty of man to be willing to be damned. To be will- ing to be damned, implies a willingnefs to difo- bey God, refufe his grace, and continue in unbe- lief and impenitence ! Should we fuppofe it pofli- ble for God to iffue the order, obedience would be impoflible, and equally to thofe of every char- acter. The hardened finner, cannot furely be thought capable of love to God, which will difpofe him to fuffer eternally for God's glory. He may do that Serm. 7.] Hotted out of God's Book. 87 which will occafion eternal fufferings, but not out of obedience to God — not with defign to glorify him. Neither can the awakened finner be confider- ed as the fubject. of fuch love to God. Awakened finners are -not lovers of God. They fee indeed the evil of fin, and are fenfible of its demerit — that they deferve deftruction. But this doth not reconcile them to deftru&ion, and make them will- ing to receive it. They tremble at the thoughts of it, flrive againft fin, and cry after deliverance. Were they willing to be damned, they would not be afraid of being damned, or feek in any way to avoid it. It is equally impoflible for the faint to be re- conciled to damnation, as will appear, by confid- ering what it implies. It implies the total lofs of the divine image, and banifhment from the divine prefence and favor ! It implies being given up to the power of apoftate fpirits, and configned to the fame dreary dungeon of defpair and horror, which is prepared for them ! It implies being doomed to welter in woe unutterable, blafpheming God, and execrating the creatures of God, " world without end !'* When people pretend that they are willing to be damned for the glory of God, they " know not what they fay, nor whereof they affirm." They leave out the principal ingredients of that dreadful ftate. Did they take them into the ac- count, they would perceive the impoffibility of the thing. To fuppofe it required is to blafpheme 88 Mofes' Prayer to be [Serm. 7* God — (o pretend that man can fubmit to it, is to belie human nature — to conceive that a child of God can reconcile himfelf to it, is to fubvert every juft idea of true religion. To require it, God mult deny himfelf ! To confent to it, man mufl confent to become an infernal ! The flatement of the cafe is a refutation of the fcheme. Bur if God's glory requires it, will not this reconcile the good and gain their confent ? God's glory doth not — cannot require it. "The fpirit of the Lord is not ftraitened." Human guilt and mifery are not neceffary to God's honor. It is neceffary that divine juflice fhould be ex- ercifed on thofe who refufe divine grace ; but not neceffary that men fhould refufe divine grace. " As I live, faith the Lord God, I have no pleaf- ure in the death of the wicked j but that the wick, ed turn from his way and live." Such is the language of revelation ; and the mea fines which God hath adopted relative to our guilty race fpeak the fame language. He hath provided a city of refuge, and urges the guilty to "turn to the ftrong hold." — He weeps over obfti- nate finners who refufe his grace — " How fhall I give thee up ? How fhall I deliver thee ?" But rejoiceth over the penitent, as the father rejoiced over the returning prodigal. God would not have provided a Savior, and made indi (criminate offers of pardon and peace had he chofen the deftruclion of finners, and had their ruin been neceffary to his honor. But God Serm. 7.] blotted out of God's Book. 89 hath done thefe things, and manifefled this mer- ciful difpofition toward mankind. We have no need to "do evil that good may- come. Our unrighteoufnefs is not neceffary to commend the righteoufnefs of God." How then are we to underftand the prayer of Mofes, placed at the head of this difcourfe — blot me, I pray thee, out of thy book which thou hafi writ, ten ? As this is one of the principal paflages of fcrip- ture which are adduced to fupport the fentiment we have exploded, a few things may bepremiled, before we attempt to explain it. I. Should it be admitted that Mofes here im- precated utter deftru£Kon on himfelf, it could not be alleged as a precept given to direct others, but only as a folitary incident, in the hiftory of a faint, who was then compafled with infirmity. And where is the human character without a (hade? This fame Mofes negle&ed to circumcife his chil- dren—broke the tables of God's law — fpakeunad- vifedly with his lips — yea, committed fuch offen- ces againft God, that he was doomed to die fhort of Canaan, in common with rebellious Ifrael. II. The time in which it hath been particularly anfifted that a perfon mull be willing to be damned for God's glory, is at his 'entrance on a Hate of grace ; but Mofes had been confecrated to the fer- vice of God long before he made this prayer. Nothing, therefore refpecling the temper of thofe under the preparatory influences of the fpirit can be argued from it. §6 Mofes Prayer to be [Serm. 7. ^ III. Shou LD°we grant that Mofes here imprecat- ed on himfelf the greatell evil, a fenfe of other people's fins, and not a fenfe of his own fins, was the occafion. But, IV. No f offerings of his could have been ad- vantageous to others, had he fubmitted to them for their fake. Had he confented to have been a caftaway — to have become an infernal, as we have feen implied in damnation, this would not have brought falvation to Ifrael. Mofes' hatred of God, and his fufferings, and biafphemies, would not have atoned for the fins of his people, or tended in any degree to turn away the wrath of God from them. Ir feems furprizing that the whole train of ex- pofitors fhould confider this good man as impre- cating evil on himfelf, for the good of others, when it is obvious that others could not have been bene- fited by it. For though expofitors differ refpec"t- ing the magnitude of the evil, they feem to agree that he did with evil to himfelf, and pray that he might fuffer for his people ! We have feen no ex- poutor who is an exception. But let us attend to the prayer. Oh ! this peo- ple have finned a great fin ; yet now, if thou wilt, forgive their fin ; and if not, blot me, I pray thee, out of thy book. — We know the occafion. Ifrael had fallen into idolatry while Mofes was on the mount — had made an idol, and bowed in adoration before it. God told Mofes what they had done — threatened to deftroy them — excufed Mofes from praying for Serm. 7.] blotted out of God's Bool. £J them, which had before been his duty, and prom- oted to reward his faithfulnefs among fo perverfe a people, if he would now " hold his peace, and let God alone to deftroy them." But Mofes pre- ferred the good of Ifrael to the aggrandifement of his own family, earneftly commended them to the divine mercy, and obtained the forgivenefs of their f in « The Lord repented of the evil which he thought to do unto them." But he gave at that time no intimation of his merciful purpofe to- ward them. When Mofes came down and found the congre- gation holding a featt to their idol, he was.fi lied with grief and indignation ; and took meafurea immediately to punifti their fin and bring them to repentance. He fir ft deftroyed their idol, and then about three thoufands of the idolators, by the fword of Levi, who at his call, ranged themfeive* on the Lord's fide. The next day, fearing that God would exterminate the nation, agreeably to his threatening, Mofes gathered the tribes, fet their fin before them, and told them that he would re- turn to the divine prefence and plead for them, though he knew not that God would hear him. " Ye have finned a great fin ; and now I will go up unto the Lord ; per adventure I {hall make an atonement for your fin. And Mofes returned unto the Lord and /aid, Oh ! this people have finned a great fin, and have made them gods of gold. Yet, now, if thou wilt, forgive their fin ; and if not, blot, me, I pray thee, out of thy book which thou haft writ-* icn. o2 Mofes'-Prayer to-be [Serm. 7. Moses' meaning, while praying forlfrael, is ob- vious ; but the petition offered up for himfelf is not equally fo — blot me, I pray thee, out of thy book. Four different conftruclions have been put on this prayer Some confider Mofes as impre- cating damnation on himfelf, for the good of his people — Some as praying for annihilation, that they might find mercy— Some as alking of God that he might die with them, if they mould die in the wildernefs — Others, that his name might be blotted out of the page of hiftory, and his memory psrifh, mould Ifrael be deftroyed and not reach the promifed land. "Blot me" (faith Mr. Cruden) " out of the book of life — out of the catalogue, or number of thofe that (hall be faved — wherein Mofes does not exprefs what he thought might be done, but rather wifheth, if it were poffible, that God would accept of him as a facrifice in their {lead, and by his def- truclion and annihilation, prevent fo great a mif- chief to them."* Doer. S. Clark exprelTeth his fenfe of the paf- fage to nearly the fame effecl. Did Mofes then afk to be made an expiatory facrifice ! Or conceive his utter ruin could atone for the fin of Ifrael S Or did he folemnly afk of God what he knew to be fo unreafonable that it could not be granted ! There is no hint in the account given of this affair, that Mofes entertained a thought of being accepted in Ifrael's (lead. He did not afk to fuf- ' Vid. Concordance, under blot. Serm. 7.3 blotted out of God's Book. 93 fer, that they might efcape — he prayed to be blotted out of God's book, if his people could not be forgiv- en — If thou -wilt, forgive their Jin ; and if not, blot me, I pray thee, out of thy baok which thou hajl writ- ten. Mr. Pool confiders Mofes as praying to be anni- hilated thatlfrael might be pardoned ! "Blot me out of the book of life— out of the catalogue, or number of thofe that mall be faved. I fuppofe Mofes doth not wifh his eternal damnation, becaufe that {late would imply both wickednefs in himfelf and difhonor to God ; but his annihilation, or utter Jofs of this life, and that to come, and all the hap- pinefs of both of them. Nor doth Mofes limply defire this,but only comparatively expreffeth his lin- gular zeal for God's glory, and charity to his people ; iuggefting that the very thoughts of the deflruc- tion of God's people, and the reproach and blaf- phemy which would be call upon God by means thereof, were fo intolerable to him, that he rather wifhed, if it were poflible, that God would accept him as a facrifice in their ftead, and by his utter deftruftion prevent fo great a mifchief."* Could the learned and judicious Mr. Pool feri- oufly believe that infpired Mofes prayed for anni- hilation ! Orconfider him as entertaining a fufpi- cion that a foul could ceafe to exift ! Or could he conceive him as deliberately alking of God to make him an expiatory facrifice ! Or harboring a thought that the fin of his people might be atoned by. his being blotted out from among God's works ! — — Strange ! * yid. Pool in locum. 94 Mofes' Prayer to be [Serm. 7. Mr. Henry confiders Mofes as praying to die with ifrael, if they mull die in the wildernefs — "If they mud be cut off, let me be cut off with them ——let not the land of promife be mine by furvivorfhip. God had told Mofes, that if he would not interpofe, he would make him a great nation — No faid Mofes, I am fo far from defiring to fee my name and family, built on the ruins of Ifrael, that 1 choofe rather to die with them."* If fuch is the fpirit of this prayer, Mofes does not appear refigned to the divine order, but rath- er peevifh and fretful at the difappointment of his hope, which he had till then entertained. He had expe&ed to lead Ifrael to the land of promife ; if not indulged, feems not to have cared what became of himfelf or his family ; and is thought here to ad- drefs his maker, offering diQinguifhing favors to him, as Daniel did Belfhazzar — " thy gifts be to thyfelf, and give thy rewards to another — I defire none of them for myfelf or mine — If Ifrael die in the wildernefs, let me die with them" — From an- gry Jonah fuch a reply to the kind offers of a gra- cious God might not furprize us ; but it was not to have been expected from the meekeft of man- kind. Doct. Hunter, in his biographical lectures, ex* plodes the idea of Mofes' alking to be damned for the falvation of Ifrael, and mews the abfurdity of that conftru&ion of the text, but underllands him as praying to die himfelf, before fentence mould be executed on his people, if they were not par- * Vid. Henry in loc. Serm. 7.] blotted out of God's Book. 95 doned. And in the declaration, whofoever hath fin- ned againfl me, him will I blot out of my book, he dis- covers an intimation, that that offending people fhould die fhort of the promifed land ! A dif- covery without a clew. This fin of Ifrael was pardoned. -Sentence of death in the wildernefs was occa fittned by a fubfequent act of rebellion, as will be (hewn in the fequel.* Mr. Firmin confiders Mofes as here praying to be blotted out of the page of hiftory, if Ifrael were not pardoned ; fo that no record of his name, or the part which he had a&ed in the Ration af- figned him, {hould be handed down to pofterity. An expofition differing from the plain language of facred hiftory — Blot me, I pray thee, out of thy book, which thou haft written. The page of hiftory is written by man. Such are the conftruclions which have been put on this fcripture. The confiderations which have been fuggefted, oblige us to reject them all, as founded in miftake. Our fenfe of the paffage, and the reafons, which in our apprehenfion, fupport it, will be the fubjecl; of another difcourfe. * Vid. Hunter's Left. Vol. iv. Left. iv. SERMON VIII. Moses Prayer to be blotted out of God's Book. Exodus xxxii. 31, 32. And Moses returned unto the Lord and said, Oh ! this people have sinned a great sin, and have made them gods oj gold. Yet nozu, if thou wilt, forgive their sin ; and f not, blot me, I pray thee, out of thy book which thou hast written. IN the preceding difcourfe we endeavored to {how that the idea of being willing to be damned for the glory of God is not found in the text — that the feniiment is erroneous and abfurd — then adduced the conftru&ions which have been put on the text by fundry expofitors, and offered reafons which oblige us to reject them as mifconftruclions. It remains, to give our fenfe of the paffage — the grounds on which it rejls — and fome reflections by way of improvement. As to our fenfe of the pajfage — We conceive thefe puzzling words of Mofes to be no other than a prayer for himfelf — that his fins which might ftand charged againft; him in the book of God, might be blotted out, however God might deal with Ifrael. Serm. 8.] blotted out of God's Book. 97 " Sins are compared to debts, which are written in the creditor's book, and croffed, or blotted out, when paid.* Mans fins are written in the book of God's remembrance, or accounts, out of which all men fhall be judged hereafter.t And when fin is pardoned it is faid to be blotted out.J And not to be found any more, though fought for."§ When a debtor hath paid a debt, we are at no lofs for his meaning, if he requefts to be croffed, or blotted out of the creditor's book ; nor would doubt arife fhould one to whom a debt was for- given prefer like petition. " You will pleafe to blot me out of your book." " Though Moles had taken no part in this fin of Ifrael, he knew himfelf a firmer ; and when praying for others, it is not likely he would for- get himfelf. The occafion would naturally fug- geR the value, yea the neceflity of forgivenefs, and difpofe him to a Ik it of God. When others are punifhed, or but juft efcape punifhment, we com- monly look at home, and confider our own (late ; and if we fee ourfelves in danger, take meafures to avoid it. To a finner the only way of fafety is, repairing to divine mercy, and obtaining a pardon. That Mofes would be excited to this by a view of Ifrael, at this time, is a reafonable expeaation. TiiATfuch was the purport of Mofes' prayer for himfelf is clearly indicated by the anfwer which was given to it— for the blotting out of God's book, is doubtlefs to be underflood in the fame * Matthew vi. 32. + Revelations xix. 12. J Ifaiah xliv. 22. yev*, miah 1. 20.— Vid. Crudcn's Concord, uudcr blot. N 98 Mofes' Prayer to bt [Serm. & fenfe in the prayer, and in the anfwer ; and the latter explains the former. % 'Oh ! this people have finned a great fin — Yet now, if thou wilt, forgive their fin ; and if not — if thou wilt not forgive their fin — blot me, I pray thee., out of thy book, zuh/ch thou haft written. And the Lord faid unto Mofes, whosoever hath finned againfl me, him will I blot out of my book : Therefore now go lead the people unto the place of which I have fpoken unto thee. The paflage thus prefented to our view, feems fcarcely to need a comment ; but fuch fad work hath been made of this text, and fuch ftrange con- clufions been drawn from it, that it may be proper to fubjoin a few remarks. That God had threatened to " deflroy that peo- ple, and blot out their name from under heaven—- that Mofes had prayed for them — and that " the Lord had repented of the evil which he thought to do unto them" we have feen above. And here Mofes is ordered to refume his march, and carry tip the tribes to the promifed land, and the reafon is afligned — " whofoever hath finned againfl; me, him will I blot out of my book, therefore, now go lead the people to the place of which I have fpok- en unto thee." When we thus view the f abject can a doubt re- main refpecling the fenfe of this text ? But (keep- ing in view the reafon here afligned for the renew- ed order given to Mofes to conduct the tribes to Canaan, namely, God's determination to blot out cf his book whofoever had fmned againfl him, in this Ssrm. 8.] blotted out of God's Book. 99 affair) let us try it in the different fenfes which have been put upon it. I. We will fuppofe blotting oat of God' s book, to mean deftroying foul and body in hell. The divine determination to (hew no mercy to Ifrael, is then the reafon afligned for the order here given to Mofes. The prayer and anfwer (land thus — Now if thou wilt, forgive this people — Anfwer — / will not hear thy prayer for them — no mercy fiallbe fhezon them, but utter, eternal dejlrutlion fhall be their portion — thererore now go lead them to the prom- ifed land f II. Suppose blotting out of God's book to mean annihilation, and his anfwer to the prayer (lands thus / will dejlroy this people, and blot them from among my works — therefore go lead them to the place of which I havefpoken unto thee ! III. Suppose with Mr. Henry, and DoGt. Hunt- er, that it is to be understood of deflruction in the wildernefs, and the anfwer (lands thus — My wrath fhall wax hot againjl Ifrael and confume them—' they fhall all die in the wildernefs, therefore, now go lead them to Canaan ! The whole people, fave Mofes and Jofhua, feem to have participated in the revolt. We have no account of another exception ; and whofoever had finned, God would blot out of his book. Surely had either of thefe been the meaning of blotting out of God's book, it would not have been given as the reafon for Mofes' refuminghis march and carrying up the tribes to the land of prom ife. Common tenfe revolts at the idea. 100 Mofes' Prayer to he [Serm. 8. But if we understand blotting out of God's book in the fenfe we have put upon it, we fee at once the propriety of :he order given to Mofes, found- ed on this acl of grace, God's having "repented of the evil which he thought to do unto them." If this is the meaning of the words, the anfwer to Mo- fes' prayer amounts to this — " I have heard and hearkened to your prayer, and pardoned the fin of this people, proceed therefore in your march, and lead them to the place of which I have fpok- en unto thee." The therefore go now, doth not furprize us. We fee the order rife out of the di- vine purpofe ; but on any of the other construc- tions of the text, thwarts and contradicts it ; or cannot furely be affigned as the reafon of it. Several other considerations illuftrate the fub- je6t, and confirm our conitru&ion of it. When Mofes returned to intercede for Ifrael, he certainly afked of God to pardon their fin. Oh ! this people have finned a great fin, and have made them gods of gold — Yet now, if thou wilt, forgive their fin — That he was heard and obtained his re- queft appears not only from the hiiiory contained in our context, but from Mofes' rehearial of it jufi; before his death. He recoumed the dealings of God with Ifrael, when taking his leave of them on the plains of Moab — In that valedictory dif- courfe he reminded them of th-ir fin on this occa- sion — of God's anger againft them — his threaten- ing to deitroy them, and how he pleaded with God in their behalf, and the fuccefs which attend- ed his interceffions for them—" I was afraid of • Serm. 8.] blotted out of God's Book. 101 the anger and hotdifpleafure wherewith the Lord was wroth with you, to deftroy you, but M« Lord hearkened unto me at that time alfo."* Sentence of death in the wildernefs was after- wards denounced againft thofe tinners, and exe- cuted upon them, but not to punifh this fin; but the rebellion which was occafioned by the re- port made by the fpies who were fent to fearch out the land. On that occafion Mofes prayed fervent- ly for his people, and not wholly without effect — ■ God had threatened to " fmite them with the pefti- lence, and disinherit them," but receded from his threatening through the prevalence of that inter- ceflbr in their behalf — " the Lord faid I have par- doned according to thy word ;" but at the fame time, denounced an irrevokable fentence of death in the wildernefs againft thofe rebels. Then Mo- fes was not ordered to " lead the people to the place of which God had fpoken," but commanded to go back into the wildernefs which they had paired — " turn you, and get ye into the wildernefs by the way of the red fea."t At that time, the exception from the general fentence, was not in favor of Mofes and Jofhua, who had been on the mount, and taken no part in Ifrael's fin in making the golden calf, but in favor of Caleb and Jofhua, who diffented from the report made by the other fpies ; though no in- timation is given that Caleb was not with the peo- ple, and did not fin with them in the matter of the golden calf. There is therefore no doubt ref- * Deu f eronomy ix. 19. + Numbers xlv. 102 Mofes' Prayer to be [Serm. 8. peeling the fin which fhut that generation out of Canaan. Nor do we apprehend more occafion for doubt relative to the prayer of Mofes, to be blotted out of God's book. Bur though the fin of Ifrael on this occafion was pardoned, and Mofes ordered to lead them to Canaan, fome temporal chaftifements were inflict- ed, to teach the evil of fin, and ferve as a warning to others to keep themfelves in the fear of God ; of which Mofes was notified when ordered to advance with the pardoned tribes — " Neverthe- Iefs, in the day when I vifit, I will vifit their fin upon them. And the Lord plagued the people becaufe they had made the calf which Aaron made." The manner in which this is mentioned, {hows that their fin in that affair was forgiven, and only fome lighter corrections ordered in confe- quence of it ; which is common after fin is par- doned. REFLEXIONS. I. When we confider Mofes pouring out his foul before God in behalf of an offending people, it fbould excite us, as there may be occafion, to go and do likewife. Some pretend that prayer offered up for others, mail be unavailing. God, it is alleged, is immu- table, not therefore to be moved to change his meafures by a creature's cries. And prayer for others can have no tendency, it is faid, to operate a change in them, fo as to bring them into the way of mercy, and render them fit objects of it. Serm. 8.] blotted out of God's Book. 1C3 We would onlyobferve in reply, that God hath made it our duty to " pray one for another."* And fcripture abounds with records of the preva- lence of fuch interceffions. We have a flriking inftance in our fubjeft — Mofes prayed for Ifrael and was heard — " The Lord hearkened unto me at that time alfo." It doth not appear that Ifrael joined with Mofes in his pleadings at the throne of grace on this occafion. Mofes went up into the mount, leaving Ifrael on the plain below — " I will go up unto the Lord ; peradventure I (hall make an atonement for your fin. And Mofes re- turned unto the Lord," and pleaded in their be- half. By his individual power, he feems to have prevailed. This is only one inftance out of many which might be adduced from the hiftory of the faints — of this faint in particular. Yea, there feems to have been fuch power in the pleadings of this man of God, while praying for others, that when God would enter into judgment with them, Mofes muft be prevailed with to hold his peace, and not pray for them ! " The Lord fpake unto me faying, I have feen this people, and behold it is a ftifF necked people. Let me alone that I may deftroy them — and I will make of thee a nation mightier and greater than they." Let me alone ! As though God could not deftroy them without Mofes' confent ! — And I will make of thee a nation mightier and greater than they / As though Mofes muft be bribed to filence, ere judgment could pro, ceed againft them ! * James v. 16. 304 MofeS Prayer to he [Serm. 8. This reprcfentation is not to be received with- out reftrietion ; but we may fafely infer that " the effectual fervent prayer of a righteous man avail- eth much" — that it often draws down bleffings from above on thofe who deferve no good. This mould encourage us to wreflle with God in prayer, for the effufions of his grace on thofe who deferve judgment without mercy, and who might receive it from the righteous fovereign, did the righteous hold their peace, and " let him alone." II. When we witnefs this holy many praying to be blotted out of God's book zohich he had written, it mould remind us of our (late as tinners whole on- ly hope is mercy. " Mofes was faithful in all God's houfe." His attainments in the divine life were fcarcely equalled ; yet mufl have perifhed forever had forgiving grace been denied him. He knew his Mate ; and a view of Ifrael's danger called home his thoughts and led him to implore divine mercy for himfelf, though he {hould fail to obtain it for an ungrateful people. " Oh ! for- give the fin of this people, but if not, forgive my fin — pardoning grace is all my dependence — hope would fail mould it be denied me." If Mofes was thus confcious of guilt, who can fay " 1 have made my heart clean, I am pure from my fin ? — O Lord, enter not into judgment with thy fervant ; for in thy fight fhall no man living be jufiified — there is not a jull man upon earth, who docth good and fmneth not," While pray- ing for others, it ill becomes us to forget ourfelves. Serm. 8.] Hotted out of God's Book. 105 Are we by office appointed to afk mercy for others, and bear them on our hearts before God ? We mufl not therefore conclude that mercy is n >t neceffary for us. J ike the high priells of old, " We muft offer, firft for own fins, and th< n for the people's." There is only one Inteiceffor to whom this is needlefs. Witnessing the fin and danger of others, mould Itir us up to the duty, as it did this leader of Ifrael. While crying to God for other.s, we mufl beware wrapping up ourfeives in fancied purity. To this we are tempted by a view of greater fins in others, which ferve as a foil to fet off our fancied goodnefs ; and efpecially by .he knowledge of cenain great fins in others, of which we know ourfeives to be clear. Some in Mofes' fituation, would doubtlefs have adopted that language — " God I thank thee that I am not as other men are — not as this people." Very different was the effect it had on him — it re- minded him of his fins, and led him to cry for mercy. It is of vaft importance that we know ourfeives — if we attain this knowledge, from fenfe of de- merit, we fhall add to our prayers for others, but if not, blot me, I pray thee out of thy book which thou haf written. III. If we do not miftake the fenfe of the text, the llrange do&rine exploded in the beginning of this difcourfe, finds no fupportin it. And furely the doctrine which reafon rejects, cannot be fup- ported by revelation. Reafon directs us to purfue O 10S Mofes Prayer to be [Serm. 8. that line of conduct which will be mod for our advantage, taking the whole term of our exiftence into the account. And revelation doth the fame — " in keeping God's commandments there is great reward." If we look through the holy fcriptures we fhall find abundant rewards annexed to every requirement. The idea that defpifing the promif- cs, and being willing to renounce the defire and hope of them, mould be made a condition of re- ceiving them, is pitiable weaknefs and abfurdity. Quite a different fpirit is difplayed in the hif- tory of the faints, whom we are directed to follow. All the worthies of old " died in faith not having received the prornifes, but feen them afar off." — The renowned leader of Ifrael " had refpecT: to the recornpenfe of reward" — yea, " the captain of our ialvation/' the divine fon of Mary, " for the joy that was fet before him, endured the crofs, def- pifing the fhame."* Here the way of duty requires felf denials. The good man is often called to take up his crofs ; but the rewards which follow are conilantly held up to view, in revelation, as infinitely furpaffing the loffes and fufFeringsof the prefent life. "BleiT- ed are ye when men fhall revile and pcrfecute you, and fay all manner of evil againft you falfely for my fake : Rejoice and be exceeding glad ; for great is your reward in heaven." Every one who forfaketh worldly advantages, out of regard to God, will " receive an hundred fold reward, and inherit eternal life." ibrews xi. 26. xii. 2. Serm, 8.] blotted out of God's Book. 107 This was made known to the primitive Chiift- ians. Therefore thair fortitude and zeal to do and fuffer in the caufe of God — " Our light afflic- tion, which is but for a moment, worketh lor us a far more exceeding and eternal weight of glory. — I reckon the fufferings of the prefent time, not worthy to be compared with the glory which fhali be revealed in us." Totally groundlefs and unjuft, was that charge — " I knew thee that thou art an hard man." We ferve a juft, a kind, a good matter. Even a cup of cold water, given out of love to him, will in no wife go unrewarded — he afks no facrifice of us for nought. Much lefs that we mould facrifice ourfelves, and be caftaways. " Thofe who hon- or him, he will honor." The flaves of Satan are repaid with mifery ; but not fo the fervants of God. " He is not unright- eous to forget our labor of love." Thefe things are revealed for our encouragement and fupport. Yea, God hath "given us exceeding great and pre- cious promifes ; that hy thefe we might be partak- ers of the divine nature — let us therefore be ftead- faft, unmoveable, always abounding in the work of the Lord, forafmuch as we know that our labor is not in vain in the Lord." SERMON IX. St. Paul's Wish to be accursed from Christ. Romans ix. 3. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh. X 1 £W characters more remarkable than that c.f St. Paul, are to be found in hiftory. He is intro- duced to our acquaintance on a tragical occafion— the martyidom of Stephen, where he appears an accomplice with muiderers — \* he was ftanding by and confenting to his death, and kept the raiment of them that flew him." The circumftances of Paul's conversion tp Chriflianity were very remarkable, and afford llrong evidence of its truth. He was not an igno- rant youth, who could be eafily deluded. He had all the advantages of education which that enlight- ened age afforded. He was born indeed at Tar- ius, a city of Cilicia ; but fent to Jerufalem for an education, and " brought up at the feet of Ga- maliel," a famous Jewifh Rabbi, who is faid to have been many years prefidentof the Sanhedrim, ?.nd renowned for wifdom and erudition. Serm. 9-] Si - Paul's WiJJi, &c. 109 Paul's mind was not only early imbued wi:h general fcience, but he was particularly initrudted in the Jews' religion, and became a zealous mem- ber of the pharifaic feci — verily believed the truth to be with them — thought it to be his duty to in- culcate their fentiments, both fcriptural and tra- ditionary, and oppofe all who did not fall in with their views, and help to increafe their influence, and fpread their principles. Therefore his hatred of Chriftianity, and determinarion to deflroy it from its foundation Therefore his implacable averfion to Chriftians, and unwearied endeavors to feduce them from the faith, or compel them to blafpheme, or where he failed in thofe attempts, to deflroy them from the earth. But lo ! the triumphs of divine grace ! This arch enemy, while purfuing the followers of the Lamb, even to flrange cities, is met by the glorified Redeemer, while on his way to Damafcus, whither he was going, " breathing out threatenings and flaughter againft the difciples !" Arretted in his courfe ! Convinced of his madnefs ! Brought to believe on that Jefus whom he had reviled and blafphemed ! And even changed into a preacher of that gofpel which he had been fo eager to de- flroy ! We know the flrange procefs by which thefe - events were effected — how this proud adverfary • was fubdued and melted into a humble, penitent believer ! We know the zeal with which he enter- ed on the gofpel miniftry — what he did — what he fuffered, to build up the caufe he had defhoy- HO St. Paul's Wijli to he [Serm. 9. ed ! How he perfevered to the end, and fealed his teflimony with his blood ! — What a trophy of divine power and mercy ! " Thefe were the Lord's doings, and marvellous in our eyes." But why marvellous ? Why mould we wonder when we confider the agent ? God is wont to fub- vert the purpofes of his enemies ; and often ufes thofe means and inftruments which were prepar- ed and intended againft him, to accomplifh his purpofes. Egypt is faid, at a particular period, to have dreaded a deliverer, then expected to arife in If- rael — therefore the edicl; for the deftru&ion of the male children which mould be born to the He- brews, thinking to deftroy the deliverer among them. But while that edicl: was in operation, as though in contempt of infernal malice, and Egyp- tian policy, Mofes, the favior of his people, was born. And mark what followed. Lo ! The daughter of Pharaoh becomes his mother ! The houfe of Pharaoh his afylum ! The learned Magi of that hofliie empire, his inftructors ! And all to fit him for the work for which heaven defigned him.* So here ; this Mofes of the New Teftament — • this deftined chieftain among Chriflians, is educat- ed among Pharifees ; the great enemies of Chrift — inftrucled by their greateft teacher — infpired with a double portion of their zeal and rancor againft the caufe of the Redeemer, and fent forth to deftroy. But lo ! This mighty Abaddan of diabolical and Jewifh malice, is arretted in his * Hunter Vol. ii. Left, xviii. Serm. 9.3 accwfed from Chrifl. 1 1 i courfe— changed into another man, and all his zeal and learning from that hour direded to build up the caufe of Cod ! The enemy inftruded and furnifhed, but heaven direfied the ufe and appli- cation • , Mt IX J XT God's purpofes (land and will ftand. None can ftay his hand, or reverfe his decrees. The means cholen to fubvert, are ufed to build his caufe and kingdom. " He taketh the wife in their own crafcinefs, and the purpofes of the froward are carried headlong." , While Paul remained a Pharifee he was the idol of his nation ; but no fooner did he become a Chriftian, than their love was turned to hatred. No other was fo abhorred as he. Againft no other did they unite with fuch determined rancor. Numbers foon leagued together, and even " bound themfelves under a curfe not to eat or drink till they had flain him." But all their machinations were vain. " Obtaining help from God, of whom he was a chofen veffel, to bear his name to the Gentiles, and kings, and the people of Ifrael," he continued many years, and did, perhaps, more than any other perfon in the caufe of Chrift. Tewifli rancor towards him never abated, but he caught no (hare of their bitter fpirit— the temper of Chrift governed in him — he loved his enemies, and did them good. Like another Mofes he bore Ifrael on his heart before God, and made daily interceffion for them, weeping at a view of their fad Hate, and the evils which hefaw coming upon them. 112 St. Paul's Wijh to be [Serm. 9. Such is the fpirit of the context. " I fay the truth in Chrift, I lie not, my confcience alfo bearing me witnefs in the Holy Ghoft, that I have great heavi- ness and continual forrow in my heart. — For I could wijli that myfelf were accurfed from Chrift t for my brethren, my kin/men according to thejltfh. The depreifing occalion of his grief, was the infidelity and obduracy of his nation — that they refufed to hearken to reafon and evidence — were refolved to reject the only Savior ; and the evils temporal and eternal, which he forefaw their tem- per and conduct would bring upon them — there- fore his " great heavinefs and continual forrow." In the text — / could wifli that myfelf were accurf- ed from Chrifi. for my brethren, my kinfmen accord- ing to the fefh, the apoftle hath been thought to imprecate evil on himfelf for the benefit of his peo- ple ! All the expofitors we have feen on this paf- fage, conceive him to have wiihed fome fore calam- ity to himfelf for the advantage of his nation I Though they have differed refpe&ing the magni. tude of the evil which he wiihed to fuller for their fake. Doct. Doddridge confiders him, as " wifhing to be made a curfe for them, as Chrift hath been made a curfe for us, that fo they might be deliv- ered from the guilt which they had brought on themfelves, and be entitled to the bleffings of the rejected gofpel. Doct. S. Clark views him, as defirous of fuf- fering the calamities to which his people were doomed for rejecting and crucifying he Savior, Serm. 9.] accurfcd from Chrift, ng fo that, could they all centre in one perfon, he wifhed to be the perfon, that he might thereby procure falvation for them !'* Grotius and Pool underftand him, as " wifh- ing to be feparated from the church of Chrift for the fake of the Jews !" Which differs little from Docl;. Hunter's fenfe of the paffage — to which Docl; 4 Guyfe adds, " a defire of every indignity from man, and to be cut off from communion with Chrift, for the fake of Ifrael ;" whom he ftrangely confiders as prejudiced againfl Chriftian. ity, in confequence of their prejudices againfl Paul ! But why fhould the apoftle wifh evil to him- felf for their fakes ? What poffible advantage could his fufterings have been to his nation ? Is it poflible that thofe learned expofitors fhould conceive that pains and penalties inflicted on him could have made atonement for their fins, and ex- piated their guilt ! They muft never have read Paul's epiftles, or never have entered into the fpirifc of them, who could entertain fuch views as thefe ; or even fufpecl; that aught, fave the blood of Chrift, can atone for human guilt. It is ftrange, therefore, that they could have imagined that he wifhed to fuffer with this view. And it is no lefs fo, that it fhould be thought that prejudices againft Paul could have occafioned Jewifh prejudices a- gainft Chriftianity, when it is fo evident that their prejudices againfl Paul were wholly occafioned by his attachment to Chriftianity — he having been high in their efteem till he became a Chriftian. P 114 &• Paul's Wijh to he £Serm. g+ David once afked to fufFer in Ifrael's (lead ; but thecircumftances of the cafe were then totally different from thofe of the cafe now before us. Ifrael were fufferingybr his Jin in numbering the people ; not for any particular fin of their own— " 1 have finned and done wickedly ; but thefe fheep, what have they done ? Let thine hand, I pray thee, be againft me." — But Paul had not fin- ned, to bring evil on his people — the guilt was all their own. Expositors having miftaken Mofes* prayer " to- be blotted out of God's book," feem generally to have hid that prayer in their eye when they have attempted to explain the text ; and fuppofing that Mofes prayed to be made a facrifice for Ifrael, have thought that Paul had the fame fpirit, and here followed his example ! But that neither of them ever entertained the thought of fuffering to expiate the fin of their people, and that the two paffages bear no kind of relation to each other, we conceive indubitably certain. But let us confider the text and judge for our- felves of its meaning. Perhaps the difficulties which have perplexed it. may have chiefly arifen from the tranilation. The filence of expofitors on this head, while puz- zled with the paffage, is ftrange, if the difficulty might have been obviated by attending to the ori- ginal. The tranflation is plaufible folely from this confederation. Mr. Pool is the only expofitor we have ever feeo, who hath noted the difference between the Serm. 9.3 atcurfed from Chrifl. 115 tranflation and the original ; and he labors hard to bring them together, but, in our apprehenfion, labors in vain. The paflage literally tranflated (lands thus — » For I myfelf boajled that I was a curfe from Chrijl, above my brethren, my kinftnen according to thejlefh* If we confider the context, and the part which had been formerly a£ted by the apoftle, it will not be difficult to afcertain his meaning, nor ftrange that he mould exprefs himfelf as in the text. He begins the chapter with ftrong expreffions of con- cern for his nation, who had rejected him " whofe nime alone is given under heaven," for the falva- * H'i%o,t«»jy yap at/io? tyu avuQipx lUai aiva loo XftVIov vxsp T«» KttiXlpuv fXQU avfytfur (&>V Kara eupxet,, Hvyotw, rendered in the tranflation by, I could wiJJi, forms in the imperfeft of the indicative mood, in the Attic dia- led!. Mr. Pool was too accurate a fcholar not to obfervc the difagreement of the tranflation with the original. •' Some read it as in the indicative ; but it is generally con- fidered as in the optative, and altered by a figure which takes an iota from the middle, and cuts off an a» from the end of the word forming Hy^o^y, in (lead of tv^oiftm at." f But what warrant have we for thefe alterations ? They only ferve to darken a difficult text. The moil natural and common conflruRion of it^opaf, from which %\jy*pw derives, is, to glory t cr boaft, Gloriar is the firfl word ufed to exprefs the meaning of it in Schre- velius' Lexicon ; and the meaning "/%«?, the theme of this verb juftifies the conftruftion, in preference to that ufed by the tranfhtors. And the Greek prepofition vwtp, which is rendered/or, is often ufed to fignify above, or more than. For the juftice of the above criticifms we appeal to the learned. If they are juft, our fenfe of the text will be ad* muted. i Vii. Pool in lac. n6 St. Paul's Wijh to be [Serm. 9. tionof men % If they continued to neglect the grace offered them in the gofpel, he knew that they could not efcape. And when he looked on them and mourned over them, the dangers which a few years before had hung over himfelf, rofe up before him. He had been an unbeliever, a blaf- phemer, and a perfecutor of the church of Ch rift ; had boafted his enmity to Chrift and oppofition to the gofpel ; in which he had even exceeded the body of his nation — he had taken the lead againft Chriftianity — been unrivalled in zeal againft the caufe, and rancour againft the followers of the Lamb. When warned of his danger, and admon- ifhed to confider what would be his portion, mould Jefus prove to be the Meflias, he feems to have derided the friendly warnings, and imprecated on himfelf the vengeance of the Nazerene ! — to have defied him to do his word ! to pour his curfe up- on him ! It is not ftrange that witnemng the temper of his nation, fhould call thefe things to his remem- brance — that the confederation mould affe£t. him — that he fhould fhudder at the profpecl: of the de- ftru£tion which hung over them, and at the recol- tection of that from which himfelf had been " fcarcely faved" — that he fhould exclaim, " God and my confcience witnefs my great heavinefs and continual forrow, when I look on my breth- ren the Jews, and confider the ruin coming upon them, from which I have been faved, " fo as by- fire !" Lately I was even more the enemy of Chrift than they, and boafted greater enmitj a- Serm. 9.] accurfed from Chrifl. 117 gainfl him ! And mould have brought on myfelf a more intolerable doom, had not a miracle of power and mercy arrefted me in my courfe 1" That fuch confiderations and a recollection of the fhare which he had formerly taken in flrengthen- ing the prejudices of his nation againfl the truth, fhould deeply affeft him, and draw fuch expref. fion from him as we find in the text and context, is not ftrange. They appear natural for a perfon circumftanced as he was at that time ; and efpe- cially to one divinely forewarned of the devafla. tions then coming on his place and nation. These we conceive to be the feelings and views expreffed by the apoflle in the beginning of this chapter — but that he fhould wifh to be put into the place of Chrifl ; or madly wifh evil to him- felf, from which nobody could be benefited, cannot be fufpe£ted ; unlefs with Feflus, we fup- pofe him to have been " befide himfelf," and not to have known what he wrote, when he exprefled himfelf as in the text. REFLEXIONS. I. In Paul's converfion how wonderfully ap- parent are the wifdom and power of God ? When we view Saul of Tarfus making havoc of the church in Judea, and foliciting permiflion to pur. fue its fcatiered members even into exile, we con- fider him as a determined enemy of Chrifl. Who then would fufpecl that he fhould be made to feel the power of divine grace ? That he would be- come a Chriflian ? Yea, a prime minifter of Im- manuel ! But lo ! For this caufe did God raife n8 St. Paul's Wijk to be [Serm. 9, him up ! For this work was he training while drinking at the fount of Science, and learning the Jews' religion in the fchool of Gamaliel ! While unfandiified he was a deftroyer ; but when melted by divine influence into the temper of the gofpel, all his powers and all his acquisitions were confecrat- ed to the fervice of God and the Redeemer. To affe£l this change in Paul, however unex- pected, was not beyond the power of God ; and it was done of God ! Neither was it delayed till Paul had fpent his befl days in the fervice of Satan. At fettingout to deflroy, he was met of the afcend- cd Savior, transformed by the renewing of his mind, and from that time devoted to the fervice of God ; and continued faithful unto death. Ma- ny were his trials — fevere his fufferings for the gofpel which he preached; but "noneof thefe things moved him ; neither did he count his life dear to himfelf, that he might finifh his courfe with joy, and the miniftry which he had received of the Lord jefus, to teftify the gofpel of the grace of God." II. The temper manifefted by St. Paul when contemplating the Mate of his nation, how worthy of imitation ? Like his divine Lord, " when he beheld them he wept over them." Neither was the view unprofitable. It ferved to remind him of his own paft guilt and danger, and the mercy which had been exercifed toward him. His guilt and danger had been great. In high handed op. pofition to heaven, he had even exceeded " his ki.ifmenaccoiding to the flelh." Witneifing their Sern. g.] cccurfed from Ckrijl. 119 ftate brought thefe again to his remembrance, and the grace of God which had ftopt him in his courfe, and faved him from deftruclion, caufing him at once, to rejoice and tremble ! Many of the children of God when they wit. nefs the fecurity of finners ; how thty negle£t the great falvation, and harden themfelves in fin, may remember when they did the fame them- felves; and fome of them, in a higher degree than molt of thofe who appear to be walking the downward road. Those who have found mercy cannot refrain from mourning over thofe whom they fee harden- ing themfelves in fin ; nor fhould they ceafe to warn them from their way, and to cry to God in their behalf. But their attention is not wholly taken up from home ; it often reverts thither, and flirs them up to grateful acknowledgments of di- vine goodnefs to themfelves. Who is he that maketh me to differ from the thoughtlefs finner ? is a confideration which often nfes in the good man's mind, while looking on the carelefs and fecure. It is a proper and a profitable confideration — tends to keep him hum- ble and mindful of his dependence. Sense of pafl dangers ferve to enhance the val- ue of prefent fafety. The greater dangers we have efcaped, and the more wonderful our deliver- ances have been, the greater fhould be our love to our deliverer, and the greater our care to make him fuitable returns. If we entertain jufl views of thefe things, fuch will be the efFecl:. Thofe to whom molt is forgiven love the mofl. 420 St. Paul's Wijh to be [Sbrm. 9, By reflecting on the riches of divine mercy, we mould flir up our fouls to love the Lord. If wit- neflingthe unconcern of others, while in the broad road, ferves to excite us to gratitude for divine goodnefs fhown to us, " the wrath of man is there- by made to praife the Lord." Such was the efFect which a view of Ifrael's hardnefs had on Paul— May all Chrift'sdifciples cultivate the fame temper. III. In Paul's converfion we fee God diftin- guiihing among his enemies, and calling one into his kingdom who was, from principle, a deftroyer of his faints. Paul was a Pharifee and the fon of a Pharifee. No feci: among the Jews was more bitter againft Chrift — no other fo eager and a&ive in their endeavors to crufti his caufe and fubvert his kingdom. Yet numbers of that fe6fc obtained mercy. The fame did not happen refpe&ing the Saducees. No inftance of a Saducee brought to repentance, can be adduced. Why this difcrimi- nation ? There maybe reafons not revealed ; but fome are difcernible. The Pharifees " had a zeal for God, though not according to knowledge." Saul, the Pharifee, " verily thought, that he ought to do many things contrary to the name of Jefus" — he did not fin a. gainft the light of his own mind. The fame was doubtlefs the cafe with many others of that feci;. The Saducees were devoid of principle — had re- jected firft principles — thofe taught by the light of nature. While firft principles are retained, fuch as the belief of a divine exigence — a difference SfiRM. 9.] accurfed from Chrlfl. iai between good and evil — a future flate, in which men will receive the deeds done in the body, and the like, there remains a foundation on which reli- gion may rell ; but where thefe are rejected, the foundation is deftroyed. Of the former who have erred in lefler matters of faith, and been thereby feduced into praclical errors, many have been re- claimed, and brought to repentance : Not fo the latter. " One among a thoufand have we not found." And thofe whole fentiments border on atheifm, or infidelity, are feldom called of God. There is a certain point of error in opinion, from which a return is rare. Thofe who reach it are commonly given up to fliOng delufions, which lead to deftru&iott; And praclical errors, efpecially thofe which are oppofed to conviction, are highly criminal, and exceedingly dangerous — they fear the confcience, and provoke God to leave finners to themfelves — ■ ,; Mv fpirit (hall not always ftrive with man — the times of ignorance God winked at, but now com- mands all men every where to repertt." Saul of Tarfus fpeaks of himfeif as a chief of finners " becaufe he perfecuted the church of God ;" yet he obtained mercy ! But thofe who fin againft the light of their own minds, can draw- little encouragement from thence. He bath de- clared the reafon of the diftinguifhing mercy fhown to him — " becaufe I did it ignorantly in unbelief."* No fooner was he convinced of his miftake, than he returned, with, " Lord what wilt thou have * 1 Timothy i. 13. 122 St. Paul's Wijkt (3c, [Serw. 9* me to do ?" — So do not thofe " who know their matter's will and do it not." Would we ftiare the bleflednefs of believing Saul, we muft imitate his repentance ; fofhall we find merry with God. " For there is no differ- ence between the Jew and the Greek ; for the fame Lord over all, is lich unto all that call upon him."* •Romans x. 12. SERMON X. David's Sin in the Matter of Uriah. 8 Samuel xii. 13. And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin ; thou shalt not die* 1 HE fin here referred to is that of David in the matter of Uriah. A flrange and fad event — taken in all its circumftances and connections, it is with- out a parallel. But the circumftance mod to be lamented, is that mehtioned by the prophet, in the clofe of his meffage — " By this deed thou haft given great occafion to the enemies of the Lord to blafpheme." The juftnefs of this remark, doubtlefs appear- ed at that day, in the triumph of finners and ex- ultations of fcoffers ; and the ftory brought down to us, " on whom the ends of the world are come," is ftill abufed to keep vice in countenance. " Look to David, your man of religion ! Your man after God's own heart !" and witnefs his complicated crimes ! and his long continued fecu- rity and unconcern under guilt, which cannot be 124 David's Sin in the [Serm. iq. charged on us, who view religion as a dream [%~- So the infidel. While people of another defcription, wound God's caufe yet more deeply, by the argument which they draxv from this fall of David ; name- ly, thofe who are allowedly vicious, yet call thern- felves " of the houfehold of faith — who are pure in their own eyes, though not cleanfed from their filthinefs." Thefe, when reproved, efpecial- \y if their piety is called in queftion. often recur to David forfupport — tell us, that " though emi- nent for piety, he was guilty of greater fins than their's, and long continued in them — that he re- mained impenitent till vifired by Nathan, after the birth of his child by Bathlheba. If, fay they, he could continue u> long fecure and unconcern- ed, why not longer ? And why may not others fall into fins and continue in them for months and years after having received the grace of God, and after they are numbered among the faints ?" This, we conceive, to be the moll baleful conclu- sion which is drawn from this hiflory. And could it be made to appear that fuch was David's ftate, for fo long a term, we fee no way to avoid the conclu lion—fee not but the idea which the fcrip- tures give of religion as a holy principle, produc- tive of a holy life, mud be relinquished. Such is the idea which the fcripiures do give of religion — they teach, that it changeth the heart, and forms the new creature — that " in this the children of God are manifeft, and the children of the Devil] that whofoever doeth not rigbteoufnefsis. pot of God; that by their fruits we are to know men.'" Serm. 10. ] matter of Uriah, 125 Thus fpeaks that holy book which we believe to be from God, and to fhew us the way of falva- tion. But if the children of God are not made to differ from others, if they may live in allowed difrqrard of the law of God. like others, thefe dif- tinctions are idle and unworthy our regard. This matter demands our attention. From the fubjecl: before us, the errors now mentioned draw their chief fupport. We do not flatter ourfelves that we can flop mouths of fcoffers, or fo clearly elucidate this daik part of the book of God, that it fhall no more be abufed to the purpofes of depravity ; but be- lieve that it may be made apparent that it hath been miflaken and perverted ; and thereby ren- dered the more mifchievous. This will now be attempted. That David remained unconcerned and de- void of repentance for the fins which he commit- ted in the matter of Uriah, till awakened to confid- eration by the miniilry of Nathan, feems to have been taken for granted, and to have been the ground of thefe abufes. This may have been the com- mon opinion. Whether it is founded in reality, we will now inquire. Of thofe who argue from a fuppofition that this was the cafe, we afk evidence that it was fo. That we have no exprefs declaration that Narhan found him a penitent, we conceive o be all that can be alleged as evidence that he remained till that time impenitent. To which may be rejoin. t,d, that we have no exprefs declaration that Nathan 126 David's Sin in the £Serm. 10. found him impenitent. The fa£fc is, both fciipturc and profane hiflory are filent refpe&ing the Mate of David's mind from the commiflion of the fins, till he was vifited by the prophet. We are left therefore to judge of the matter on other grounds. And on what grounds can we form a more probable opin- ion than by confidering the general character of the man — the nature and. effects of renewing grace — and the temper and conduct of the delinquent when he was reproved by the prophet ? From a confideration of thefe we may derive the moll; probable folution of the queftion, or judge what was probably the Hate in which David was found by Nathan. It may be proper to premife, I. That good men, while in this Mate of im- perfection, mould be furprized by temptation into fins, and even great and heineous fins, is neither new nor Orange. Many inflances occur in the hiflory of the faints recorded in the fcriptures. " Aaron, the faint of the Lord," and Mofes, whofe general character was that of " a fervant, faithful in all God's houfe," were both feduced into fins of fuch enormity that they were excluded the land of premife. in common with rebellious Ifrael. Among New Teftament faints Gmilar lapfes are ob- fervable. Even the apofiles forfook the Savior, and fled when Judas led forth the boftile band to apprehend him ; and Peter, when under the in- fluence of fear, with oaths and imprecations " de- nied the Lord that bought him !" The habitual temper of thefe good men could not be argued from thefe fudden acls. Neither is Serm. 10.] matter of Uriah. 127 judgment to be formed of others, except by obfer- ing the general tenor of their lives. Strong and unexpected temptations may, and often do, feduce the belt of thofe who remain in the body and re- tain the vveakneffes of fallen creatures yet on trial. II. There is fomething in each one's conftitu- tion which predifpofes to certain (ins. To every perfon there is a " fin which mod eafily befets him" — from which he is liable to ftronger tempta- tion than from other fins — and temptaion to fuch fins, may rife from concurring circum fiances, above its natural ftate, and become almoft invin- cible. Nor will any perfon who reads the hiftory of David doubt to what particular fin he was nat- urally moft difpofed. Neither are we infenfible how one fin prepares the way for another, and ftrengthens temptation to it. David's fins on the occ'afion before us were com- plicated and exceeding finful. But we know how he was feduced to the firft, and how the others followed of courfe. Respecting the ftate in which he was found hy Nathan we may judge, I. From his general character. This is fo well known, that the bare mention is almoft fuffi-cienr. The fcriptures teach us that he was pious from his youth. When Samuel was fent to anoint him, fuf- ficient intimation was given that his heart was right with God. When Eliab, the firft born of Jeffe paired before the prophet, pleafed with his appearance, he fuppofed him to be the man whom God had cbofen to rule his people — M Surely the ia8 David's Sin in the [Serm. 10* Lord's anointed is before him" — but God refufed him with this declaration, " The Lord feeth not as man feelh ; for man looketh on the outward appearance, but the Lord looketh on the heart." David's after life juflified the preference then giv- en him. No perfon acquainted with his hiftory as con- tained in the facred records, will fcruple his gene- ral devotednefs to the fervice of God. Should doubt arife, we may refer to the character given of him by the pen of infpiration, about half a century after his death. " David did that which was right in the fight of the Lord, and turned not afide from any thing that he commanded him all the days of his life, fave only in the matter of Uriah the Hittite." * In that matter he greatly erred. There is no need however to confides him as then fallen from grace. The remains of depravity which continue after renovation, are fufficient under exifting cir«» cumftances, to account for his fall on that occa- fion. But it is inconcievable that a perfon of eftablifhed piety mould remain for a whole year ftupid and unconcerned under the guilt of fuch tranfgreffions ; and the utter improbability of fuch an event will be further apparent, if we attend, II. To the nature and effects of renewing grace. It is no lefs true of holy than of unholy princi- ples, that they are operative. The governing prin.. ciple, whatever it may be, will bring forth fruit according to its nature. i Kings xv, 5. Serm. 10.] matter of Uriah. 129 A good man may be furprized into fin, as we have feen, but he will not go deliberately into the way of it! like the wicked. Neither do the two charaders, when they have been feduced into hn, reflea upon ifwiih fimilar feelings and views. When the good think on their ways, they are grieved and humbled for their faults, and turn their feet to God's teaimonies ; but the wicked blefs themfelves in their hearts, as fortunate in the accomplishment of their vicious deGres. The o-ood maintain a fenfe of God's prefence— ' : Thou God feeft me." The wicked forget God, or doubt his attention to their temper and condua— " How doth God know ? Is there knowledge in the moft bigh ?" A It is not ftrange if thofe whofe only joys are the pleafures of fenfe, felicitate themfelves when they attain them ; but thofe who love and fear the Lord, and prefer his favor above all earthly joys, muft'have other views. If fenfible that they have offended God, and incurred his difpleafure, it greives them at their hearts, and fills them with deep concern. Apart from all confiderations of interell, the o-ood fee a bafenefs and deformity in fin, which render it the objett of their averfion. They con- fider it the difgrace of their rational nature, and are humbled and abafed when confeious that temptation hath prevailed to feduce them from the paths of rectitude. It will not be imagined that David could ban- ilh thought, and drive away refkaion, for a whole R 130 David's Sin in the [Serm. 10, year after the commiflfion of fuch enormous fins as he committed in the matter now before us. It is prefumed that no man, retaining reafon, was ever able foon to forget any enormity, of which he knew himfelf guilty. The remembrance always haunts the imagination, and confcience goads the mind with a thoufand flings. The de- linquent hath not power to prevent it. He can- not drive away thought, and turn off his attention to other objects. It is further prefumed, that every good man is formed to the habit of reflection ; that he often enters into himfelf by a ferious attention to his his ftate ; conhders his temper ; reviews his con- duct, and brings both to the divine flandard, that he may know himfelf, and reform whatever is amifs. A person of David's character, efpecially cir_ cumftanced as he was at that time, could not pof- libly have been deftitute of confideration. The fociety of the woman who had been the occafion of the crimes which had fo maimed his character, rnuft have brought thofe crimes to his remem- brance, and kept them on his mind. Every time Ihe came into his prefence, or cheered him by her fmiles, a group of affecting thoughts rauft have lufhed in upon him ; his firfl offence, an offence which the law of his God would have obliged him to punifh with death, in a fubjecl;, and his after, and ftill more enormous fins, which he had committed to hide the firft, and poffefs the object, which he was forbidden even to covet, would occur to his Serm. 10.] matter of Uriah, 131 mind. From the lovely object in his prefence, his mind would naturally revert to her late, firft greatly injured, and then murdered hufband ; to his faithfulnefs and zeal for the honor of his king and country, which had torn him from the em- braces of a lovely partner, and the fociety of a family, dear to him, and would not even fuffer him to vifit them when liberty was given him of his prince ; to his careful attention to deliver the let- ters, by which he had unfufpeclingly borne the mandate for his own murder; to his heroifm when ordered up to the walls of the befieged city, though not fupported by the commander in chief ; and his noble exertions to fubdue the enemies of 1 frail, amidft which he had bravely fallen ! Such reflections mull have filled his mind ; nor was it poffible that he mould have driven them away. Neither could he do other than condemn the part which he had a&ed, and feel pain whenhecon- iidered it. Surely fuch confiderations mud have racked his guilty foul, and made him tremble and mourn in bitternefs of his fpirit before God. A graceless tyrant who neither fears God, nor regards man, may view his fubjecls as made for him, and think himfelf entitled to deprive them, at his pleafure, of every comfort, and even life. This hath been the avowed fentiment of many an eallern defpot. But it is notfuppofcable of a good man — " the man after God's own heart," though now feducedinto certain heinous fins. Surely he could not think on his ways — on his then late tranfgreiTions, butremorfe mult have harrowed up 132 David's Sin in the £Serm. 10. Lis foul ! He muft have been deeply affected, and led to cry, " God be merciful to me a {inner !" The feelings of a good man, who had been fe- duced into fin, and reflected upon it with deep contrition, are pathetically defcribed by the pen of this fame perfon, in the thirty fecond pfalm ; and the defciiption is couched in the firft perfon, as what himfelf had experienced. " When I kept filence, my bones waxed old by rea r on of my roaring all the day long. For day and night thy hand was heavy on me ; my moiflure is turned into the drought of fummer." There is a ftrong probabiliiy that his feelings on this occafion, be- fore he confefTed his fin, and obtained a fenfe of pardon, are here expreifed. They are the fame which we fhould fuppofe he mufl feel while tor- mented with a fenfe of fuch enormous guilt. III. We are to confider his temper and con- duel; when reproved by the prophet. These are the fame which we mould expect, did we know him to have been then a penitent. He was indeed taken by guile, and made to con- demn himfelf before he perceived that he was the guilty perfon of whom the prophet complained. But had he till that time continued impenitent, it is not probable that he would have been inftantly humbled, and immediately cenfeffed his fin with true contrition. It is much more probable that he would have refented the application to himfelf, as an affront offered to royalty, and avenged him- felf on the Lord's meffenger. Serm. 10.] matter of Uriah. 133 God hath power inftantly to change the fjnner's heart without previous awakenings ; but this is not the method of grace. Convictions, ordinarily, if not invariably, antecede converfion, prepare for it, and lead to it. Neither is this the method of grace, only with the finner at the firft great change, termed the new birth, but with the faint who falls into hei- nous fins, and thereby refembles the finner. When a good man yields to temptation and falls from his ftedfaflnefs, God commonly hides his face from him — for a term, and often for a confidera- ble term, he fits in darknefs — is ready to give up his hope — to conclude that he hath believed in vain — never loved God or hated fin — never paff- ed from death unto life. In fine, he feels fimilar pains, and paffeth in many refpects, a fimilar change, when renewed again by repentance, as when firft made a new creature. Do we ever fee perfons who have been feduced into great and heinous fms. brought back to God, and comforted with his prefence without fenfations of this kind ? We prefume the inftance cannot be adduced, We fhould look with a jealous eye on one who pretended to be an example of it. From the methods of grace at prelent, we may judge of them in times paft. God is the fame — fin equal- ly his averfion, and finners alike the objects of his difpleafure. The fuppofition that a perfon is one moment a hardened finner ; the next a thorough penitent, pardoned, rellored and comforted of God, is fo 134 David's Sin in the [Serm. 10. diverfe from his common manner of treating great offenders, that it fhould not be admitted in a given cafe, without clear and ftrong evidence ; and in the cafe before us there is no evidence ; evencircumftances have a different afpedt. No fooner was this offender reproved, than he difcovered a humble penitent difpofuion. He freely confeffed his fin, both to God and man, as one who had thought on his ways and repented of his tranfgreffions ; which could not have been ex- pected of one who after the commiffion of fuch crimes, remained thoughtlefs and fecure, till the moment when his guilt and danger were fet before him. But if David \vas a penitent before he was vif- ited by Nathan, why had he concealed his repent- ance ? Why fpread a veil over it and neglecfed to glorify God by a confeffion of his fins ? Did he think it fufneien't to confefs to God, and humble himfelf in fecret ? So fome argue, and endeavor to cover the fins of which the world knows them to be guilty. But, we are far from fufpe£ling this of David. To break the divine law is implicitly to con- demn it. " What iniquity have your fathers found in me ?" To conceal forrow for fin, is in effecl: to juftify it. Then only is God glorified by an offender, when he takes the blame and the fhame of his fins on himfelf, acknowledging the law which he hath broken to be " holy, juft and good." Of thefe things, this offender could not be infenfible. 3mm. io.] mattir of Uriah. 135 David was indeed under (hong temptation to hide his fins. He was the head of a fa™ly. &*- eral members of which were abandoned charters. Thefe he had doubtlefs often reproved. He was the head of a nation, numbers of which were children of B-lial. Thefe he had called to repentance, re. proved, punithed. He had long profeffed rehg.on Lperhaps often declared its power to change the hear, and mend the life. But if hi. crone,. were now made public, he mull appear a •■ finner above all who dwelt at jerufalem !» To have h.s con dud known would cover him w.th fhame and ..giv*greatoccafion to the enemy to blafphemc, and fpeak reproachfully." Did thefe confiderations prevent h.m from con. faffing his fins, and induce him to cover h.s tranfgreffions ? They were mofily arguments for hfs proclaiming his repentance, had h.s fins been PU BY C hisfins he had countenanced wickednefs, and fet the example of it in a dignified ftat.on. By his confeffion he would condemn .., and jab, J the law of God, which forbids it j and by h.s return to duty, do every thing then m h.s power ,o repair the .njury he had done and prevent or remove the bad effete of his example. Why then had he negle&ed it ? There was only one confederation which .could excufe him-that, we apprehend jufi.fied h.m His fins in .his affair were not public. It appears from feveralcircumftances that they were kept out of fioht till the prophet was fcnt to reprove and publifh them, and his repentance of them. 136 David's Sin in the [Serm. 10. Joab knew indeed that the king wifhed the deaih of Uriah. It is not certain that he knew the caufe. If he did, it is not probable that he had divulged it. That thefe matters were not tranfact.ed openly, or g nerally known, may be inferred from two confiderations, namely, from Bathfheba's going into mourning for Uriah, and from Nathan's dec- laration, when he foretold the evils which would come on David and his family, to punifh his fins on. this occafion, notwithstanding his repentance. Mournings were very fhort among the Hebrews ; but this adultt efs would not have put on mourning, cr David delayed to take her to his houfe, to be his wife, till her mourning was ended, had this affair been public. But, that it was not fo. is put out of doubt by the language of the prophet in his addrefs to the king — " Thou didft it fecretly." If the matter was not public, the delinquent was not to be criminated becaufe he did not make it fo. Sins committed in fecret are to be confeffed and mourned only before hirn who fees in fecret. Such feems to have been David's fituation from the time of his fall, till the publication of his guilt, by the prophet ; during which term he felt all the horrors of confeious guilt ; t: God's hand lying heavy on him." As itpleafed God that both his fall and recov- ery fhould be made public, the prophet feems to have delivered his meHage before wirneiTes. This took away the ground of temptation-longer to hide his fins, and cleared the way to a public remr Sjerm. 10.] mattir of Uriah. 137 tion, and return to duty. And the fallen prince waited no exhortations — needed no entreaties — " I acknowledged my fin unto thee ; and mine iniquity have I not hid ; I faid I will confefs my tranfgreffions unto the Lord ; and thou for- gaveft the iniquity of my fin." * Thus the opinion of thofe who fuppofe that David remained impenitent and fecure, till awakened toconfideration by the miniftry of Na- than, is devoid of proof, and even of probability. David's well known charafter — the nature of re- newing grace ; and the temper and conduct of this tranfgreffor, when reproved by the prophet, concur to prove him then already a penitent ; which is confirmed by the confolations forthwith adminiftered to him by the Lord's meffenger. If in this inftance God pardoned, and gave a fenfe of pardon, to To heinous an offender, without a moment intervening fenfe of guilt, and evidence of pardon and peace, it muft have been a very lingular divine treatment of fo vile a finner ! And if David, after having been long eminent for piety, lived a year of ftupid unconcern, under fuch enormous guilt, it muft have been a very ftrange event ! A phenomenon in the hiftory of man, unequalled in the annals of the world ! Whether there is evidence to juftify fo ftrange a conclufion, judge ye. If we have not miftaken our fubje&, this affair gives no countenance to thofe who pretend religion to be a thing of nought— that it doth not change * Pfalm xxxii. 4. 138 David's Sin in the [Serm. 10. the heart and life, turning men from fin to holi- nefs. Good people may be feduced into fin, but they are foon renewed by repentance — foon turn again to the Lord in the way of duty, confeffing their fins and renewing their purpofes and engage, ments to ferve the Lord — " That which I know not teach thou me j and wherein I have done in- iquity, I will do no more/' Neither doth this affair yield comfort and hope to thofe, who while they call themfelves faints, live like finners. If here they find no comfort and fup- port, Where will they find it ? The only exam- ple thought to have been found in " the footfteps of the flock," fails them ; and we are left to con- clude that fanclification is the principal evidence of justification — " that by their fruits we are to know men." It is a dark omen when profeflbrs paliate their errors and deviations from duty, by pleading thofe of faints of old. Thofe faints erred ; but they did not long continue in fin — " When they thought on their ways they turned by repentance." Neither did they flatter themfelves in allowed wickednefs. If any allege the fins of former faints in excufe for their own, they allege not that which dillinguifh- ed them as faints, but that which they retained as finners — not that which they poffeifed of the im- age of God, but that which remained to them of the image of Satan. This they may have in full, and yet be of their father the Devil. And fuch is Serm. 10.] matter of Uriah, 139 the fad (late of thofe who allowedly ferve fin, un- der whatever pretence. Those who are born of God, favor the things which are of God. Sin is odious in their view. They long for freedom from it — " Oh wretched man that I am ! Who (hall deliver me from the body of this death f" The faints wifh for heaven, not only that they may fee " their father who is in heaven," and the divine Redeemer, " who loved them and gave himfelf for them ;" but becaufe there "■ the fpirits of the jufl are made perfect" — becaufe there they expect to be holy as God is holy — becaufe there, to be "fatisfied with God's likenefs, and rejoice al- ways before him." May God give us this temper, and keep us to his kingdom, for his mercy's fake inChrift. Amen. SERMON : XI. General Character of Christians. Galatians v. 24. And they that are Christ's have crucified the Flesh, with. the Affections and Lusts. OT. PAUL is fuppofed to have been the firfi; her- ald of gofpel grace to the Galatians ; and they ap- pear to have rejoiced at the glad tidings, and to have received the bearer with much refpett. But after his departure, certain judaizing teachers went among them, and labored but too fuccefsfully, to alienate their affections from him, and turn them from the fimplicity of the gofpel. The malice and errors of thofe deceitful workers, and the mifchief which they occafioned at Galatia, caufed the writing of this epiftle ; which, like the other writings of this apoftle, re- flects light on the gofpel in general, while it ferv- ed to correct the miftakes of thofe profefiors of Chriftianitv, and guide their erring footfteps into the way of peace and truth. Serm.ii.] General Character of Chrijlians. 141 It is not our defign to enter into the contro- verfy between this infpired teacher 5 and his ene- mies. We are only concerned to underfland him, and fhall receive his inftru£tions as communicat- ed from above. The primary defign of this epiftle was to refute thofe falfe teachers who urged circumcifion, and the obfervance of fundry parts of the Levitical code, which had been abrogated by the gofpel. This appears to have been a leading error of thofe anarchifts. That the apoftle did not lay the in- tolerable burthens of the Mofaic ritual, on the profeffors of Chriftianity, was made the ground of a charge againft him. St. Paul defended him- felf by evincing the errors of his opponents, mew- ing that Chriftians are made free from the ceremo- nial law ; and that their juftification before God is not in virtue of any obedience of their own, to either the ceremonial, or the moral law, but of grace through faith in Chrift. In the former part of the epiftle, he mows the impoffibility of juftification in any other than the gofpel way — efpecially in that way, to which thofe falfe teachers directed — fhews that they fubverted the gofpel, and rendered Chrift's fufferings of no effecl: — " By the works of the law, fhall no flefh be juftified — If righteoufnefs come by the law, then Chrift is dead in vain."* We conceive thefe to be obvious truths, and wonder that they fhould be matter of doubt, or difpute, among thofe who are favored with reve- * Chapter ii. 16, 21. 142 General CharaBer of Chrijlians. [Serm.ii. lation, and receive it as given of God. Perfe£l obedience is evidently the demand of the divine law, and condemnation is denounced againft the breakers of it. " This do, and thou fhalt live, but the foul that Gnneth, it fhall die.* But none of our race keep the law. " There is not a juft man upon earth, that doeth good and (inneth not." The fcripture hath concluded ail under fin, that the promife " by fai:h of Jefus Chrift, might be given to them that believe." Mankind are " (hut up to the faith in Chrift." This is the way in which God " hath mercy on whom he will have mercy. He that believeth fhall be faved ; but he that believeth not (hall be damned." Therefore the hope of the apoftle, in the way of faith, while difcarding hope in any other way. " Knowing that a man is not juflified by the works of the law, but by the faith of Jefus Chrift ; even we have believed in Jefus Chrift, that we might be juflified by the faith of Chrift, and not by the works of the law." FroxM the reafoning of the apoftle, the falfe teachers at Galatia feem not to have urged obedi- ence to the whole law. Circumcifion they taught to be indifpenfible. St. Paul aflures them, that if they were under obligation to receive circumcif- ion, they were equally obliged to keep the whole law ; and that they bound themfelves to this by fubmitting to be circumcifed — that if they revert- ed to the law, and placed their dependence on their obedience to it, they renounced the grace of Chrift, and would not be benefited by it. " Be- * Lev. xviii. 5, — Ezrk. xviii. 4. Serm.ii/] General Character of Chriflians. 143 hold, I Paul, fay unto you, that if ye be circum- cifed, Chrift fhall profit you nothing. For I tef- tify again to every man that is circumcifed, that he is a debtor to keep the whole law. Chrift is be- come of none effect unto you, whofoever of you are juilified by the law, ye are fallen from grace." While fuch was the ftate of thofe who follow- ed the judaizing teachers, thofe who retained the gofpel as taught by the apoftle, had another hope — a hope which would not make athamed — a hope in divine grace through faith in Chrift — ■■ We through the fpirit wait for the hope of righteouf- nefs by faith. For in Jefus Chrift neither circum- cifion availcth any thing, nor uncircumcifion ; but faith which worketh by love." Such is every Chriftian's hope before God. He " counts all things to be lofs and dung that he may win Chrift ; and be found in him, not having on his own righteoufnefs which is of the law ; but the righteoufnefs which is of God by faith." But while St. Paul was exhibiting and urging thefe important truths, on the wavering Galatians, he forefaw, that it would be objected, that the fcheme which he advanced, tended to licentiouf. nefs — that if men might be faved by faith without the works of the law, they might indulge them- felves in fin— that this would render Chrift the min. ifter of fin. The fame objection appears to have been made at Rome, where a faction exifted fimilar to this at Galatia. This confequence the apoftle rejected with abhorrence. " Do we then make void the law through faith ? God forbid : Yea we eftabhfh the law." 144 General Charaftcr of Chriflians. [Serm.ii, The Levitical code included both the ceremo- nial and the moral law. Though St. Paul declar- ed juftification unattainable by obedience to either or to both, he did not fet afide the moral law, as no longer obligatory, as he did the ceremonial. This latter had anfwered the ends of its appoint- ment, and was abolifhed by fulfilment. It was only a (hadow of good things to come, and fled away before that of which it was a fhadow. Chrid had therefore blotted it out and taken it away. But the moral law was not done away. Chrift hath fulfilled it for thofe who believe on him ; but it doth not therefore ceafe to be obliga., tory upon them. It is of univerfal and eternal ob- ligation. The falvation of mankind, doth not, however, depend on their obedience to it. If it did, they could not be faved, becaufe all mankind have broken it. " Salvation is of grace, through faith." Instead of fetting Chriftians free from obliga- tion to keep the moral law, what Chrift hath done for them ftrengthens their obligations to obey it. An increafe of mercies is an increafe of obligations to ferve the Lord. Bur yet more is done to fecure obedience from thofe who are Chrift's — yea enough to fecure it. A change pafTeth on them, when they become his, which reconciles them to the law, and caufes them to delight in it, and in the duties which it enjoins* This produces a pleafing conformity to it — " his commandments are not grievous." Their obedi- ence is fincere and univerfal. Others may render Serm. ii.] General Character of Chrijlians. 145 a partial obedience, out of fear, but the obedience of the renewed flows from love, and hath refpe6fc to all God's commandments. Remains of depravity abide in the Chriflian, but they do not habitually govern in him. That they are not wholly purged out of his nature, is to him the occafion of grief — caufes him to go for- rowing : But he doth not gain complete deliver- ance till he puts off the body. He puts on, how- ever, the gofpel armor, and maintains a warfare againft his own corruptions within, no lefs than againft the powers of darknefs without. Though fometimes wounded, and made to go on his way halting, he is, in his general courfe victorious, rif- ing fuperior to oppofition, and living unto God* " Whofoever is born of God, doth not commit fin ; for his feed remaineth in him, and he cannot fin, becaufe he is born of God" — cannot fin, like oth- ers, allowedly and habitually. " How (hall he who is dead to fin, live any longer therein ?' Such is the character of theChriftian, as drawn in the bible ; fo that all ground of objection to the gofpel fcheme, as drawn by St. Paul, is re- moved. Thofe who are Chrift's inflead of taking liberty to fin, becaufe " they are not under the law, but under grace," are of all men mod careful to do God's commandments ; and from the nobleft principles. Their obedience is not fervile, but filial. This is the fpirit of the text. They that art ' Chrijl's have crucified thejlejh, -with the affeclions and lu/is — have crucified. The change which frees T 146 Geneml Character of Chrijlians. [Serm.ii. from the governing power of indwelling corrup- tion, and difpofeth to walk in newnefs of life, hath already pafled upon them. None are Chrift's till this change takes place in them. But while the apoftle vindicates the doctrine of grace, and fhews its beneficial influence on the morals of men, care is taken to guard againft mis- takes on the other hand — not to give occafion to confider renewing grace as wholly eradicating the principles of depravity, and putting an end, at once to the fpiritual conteft. This fubject is treated more largely in the epiftle to the Romans.* But the oppofition of natural and gracious princi- ples, is here mentioned, and fome of its effects defcribed. « The flefh lufteth againa the fpirit, and the fpirit againft the flefh ; and thefe are con- trary the one to the other ; fo that ye cannot do the things that ye would." In every man, whatever may be his character, there are different principles, which ftruggle and contend with one another. The natural man feel* a bias to wickednefs, and wifhes to indulge his depraved inclinations. But reafon forbids, and confcience remonflrates, and warns him to beware what he doth— reminds him that to yield to paf- fion is wrong — to indulge appetite unreafonably is finful — that for thefe things God will bring him into judgment. Thus the principles implanted in the mind, by the God of nature, withftand the finner in his way, and refill him in his courfe ; they hold him back and reftrain him from gratify- * Chapter vii. Serm. 11.] General Character of Chrijlians, 147 ing his natural defires — from doing that to which he is inclined, and hath power to do. By this means he is prevented from giving full latitude to his corruptions ; yea, he is iomerimes influenced to do good. Herod was a vile character ; but " he feared John, knowing that he was a juft man, and an holy, and obferved him ; and when he heard him he did many things, and heard him gladly."* Many fimilar inftances might be ad- duced. There is not a (inner who doth not feel the natural bias, and the power of reafon and conscience, driving and contending within him ; and fometimes the one prevails to influence his conduct, and fometimes the other. Neither is the Chriftian free from fimilar flrug- gles. Reafon and confcience have naturally the fame power in him which they have in others. The corrupt bias, is alfo weakened in renovation ; yea receives a deadly wound. But it is not immedi- ately deftroyed. Still its influence is felt, and its effects obferved. Sometimes it evinceth fo much power, that its deadly wound feems to be healed. Reafon and confcience, ftrengthened by renewing grace, ordinarily prevail over indwelling depravi- ty ; but not without a ftruggle, as every Chriflian can teftify — neither do the better principles always conquer. Sometimes the oppofing principles, or powers, prevail, and lead to error and wickednefs. Thus " the fleih lufteth againft the fpirit, and the fpirit againft the fleih — fo that ye cannot do the things that ye would." * Mark vi. 20. 148 General Char after of Chrijlians. £Serm. it. Neither the regenerate, nor the unregenerate, are free to do all that to which the generally govern- ing principle inclines. The difference between the renewed, and the unrenewed, is not that the former is free from temptation, the latter overcome by it, at every attack. Neither is the cafe. Both meet with temptation, and often that which is fe- vere. Each fometimes overcomes ; at other times 15 overcome by it. But the renewed formed to the habit of attention and watchfulnefs, and look- ing to God for help, and a&ing, in the main, uprightly before God, is ufually a conqueror ; while the unrenewed, habitually carelefs, and neg. ligent of watchfulnefs and prayer, is more often conquered, and hurried into error and wickednefs. The renewed are chiefly reftrained by love to God and duty ; the unrenewed by fear of punifhment ; Though fear hath a degree of influence on the former ; and other conGderations, befide fear, are not wholly devoid of influence on the latter. How far a Chriftian may be influenced by re- maining corruption, and carried away by the prev- alence of temptation ; or how far a finner may be reftrained by the influence of thofe principles and confiderations, which withftand him in his courfe, we are unable to determine. That both feel and are influenced by thofe oppofing princi- ples, is not matter of doubt. We experience it in ourfelves, whatever our characters maybe; and we obferve it in others. None are fo moulded into the divine image, as -to become perfecl — nei. ther dcth depravity attain fo complete an afcend- Serm. ii.] General Character of Chriflians. 149 ant over any who remain in the body, as to diveft them of all reftraints, and yield them wholly up to the vicious propenfity. Reftraints, yea inward reftraints operate in degree, on the moll depraved. This is a mixed ftate. The good and the bad are here blended together. " Thewheatandthetares mull grow together until the harveft" — yea not only in every field, but in every heart. None are perfectly good, or completely bad, while in this world. The finifhing traits of chara&er are refer- red to that to come. In that world we expect, that both the righteous and the wicked, will be perfect in their kind — " the fpirits of the juft be made perfect" — thofe of the oppofite character put on the full image of their infernal parent. IMPROVEMENT. If thofe who are Chrifl's have crucified the flejh, with its affctlions and lujls, How (lands the cafe with us ? Are we thus made to differ from the wicked world ? Do we love God — believe on his Son — do his commandments, and truft his grace ? Then, " to us to live is Chrift, and to die gain." Here we muft have trials — this is not our reft. But the time is fhort. Soon we {hall be called " from our labors, and our works will follow us." Soon we fhall be with Chrift— behold his glory, and rejoice in his prefence. Happy ftate ! But let us beware deception. Some " hold a lie in their right hands ; cry peace when there is no peace to them." Let us commune with our own hearts ; attend to our temper and conduct ; inquire whether we have taken up our crofs, and 150 General Character of Chrijlians, [Sep.m. 11. are following Chrift ? Whether the fpirit of Chrift dwelleth in us ? If we have not his fpirit, we arc none of his. he had power either to crucify Chrif, or to releafc him. He reit himfelf polleffed of this power, and ap- pealed to our Lord whether he did not poffefs it. Pilate knew what was right — what he ought to do. Conlcience directed him to acquit the guiltlefs. But this did not neceflitate him to do it. He had power to do right. He had power alfo to do wrong. Others poffefs fimilar power. Every moral agent hath power to obey or difobey the dictates of his conlcience. It is not the method of heaven to compel men to good, or leave them to be compelled to evil. God intended man to be a free agent, who mould choofe for himfelf the part he would aft; ; and endowed him with a felf deter- mining power, to capacitate him to choofe. De- void of this power, he could not be accountable. Serm. 12.] who delivered Chrijl to Pilate. 155 Man ought to be governed by reafon and con- fcience. Thefe make known his duty, and otFer proper motives to induce him to difcharge it. j;ut they do not oblige him to it. It is referred to his own choice. If he prefer doing wrong, to doing right, he may do it. This is exemplified in the cafe before us. Suf- ficient evidence was given of Ch rift's innocence. The judge was convinced, and knew that it was his duty to treat him as innocent. But it to an- fwer worldly ends, or in any refpect to gratify depravity, he preferred crucifying the guiltleU, he had power to do it. Though Jefus was the Son of God, God had left him in the nanus of the enemy. " It was their hour and the poivcr of darknefs." They chofe and confpired his death. The Jews would not receive fuch a Meflias. Pi- late did not choofe to ofFend the Jews. The for- mer urged his crucifixion, for fear " all men would believe on him." The latter was prevailed with to condemn the guiltlefs, becaufe he wilhed to gratify the chiefs of the nation which he gov- erned. Both finned againlt the light of their own minds, not of necefiity, but out of choice — know- ingly did wrong to gain worldly ends ; or avoid temporal difadvantages. Sinners commonly acl on the fame principles. They can diftinguiih between good and evi! — can " judge of themfelves what is right." They know- it to be their duty to choofe the good, and refufe the evil. But pofTeffing power to counteract the dictates of confeience, often to gain worldly ends, l§6 The aggravated Guilt of him, [Se.rm, 12. and anfvver finifter views, do counteract them — choofe that for which they are condemned of themfelves. It is folly to pretend that our choices are necef. fary. The proportion involves abfurdity. Choice and necetiity are often oppofites. Some bewildered in the labyrinth of metaphyf- ics have doubted the p'ainefl; truths — theexiftence of matter ! And even their own exiftence ! But thefe doubts are a fpecies of madnefs. To the perfon of common fenfe they are unneceflary. Let him only believe his fenfes, which the author of nature hath given to inftruct him, and they will all vanifh. In the cafe before us, a fingle glance inward, caries full conviction that we are free. To offer arguments in proof is fuperfluous — is trifling — it is to ape the philofopher who attempted to fyllo- gize himfelf into a conviction of his own exift- ence !* From the knowledge of our capacity, and liber- ty of choice, arifeth fenfe of merit and demerit. And thence our expectation of reward or punifli- ment from an enlightened and righteous tribunal. Were we neceffitated to actions, now, the moft criminal, we mould have no fenfe of guilt ; neither fhould we fear condemnation from a juft judge on their account. Did we choofe fuch actions, if we knew our choices to be the effect of invincible, fupernal influence, they would give us no con- cern. On our part, no criminality would be * Cogito, ergofum, Descartes. Serm. 12.] who delivered Chrijl to Pilate* 157 attached to them ; it would red with the e'fficient. Had Pilate been compelled to give fentence againfl Chrift, he would have had no fenfe of guilt ; nor could he have been juftly criminated. But when the motives which actuated him, and his freedom of choice are considered, he mud have been condemned of himfelf, and of all mankind. When Pilate appealed to our Lord, that he jvas pofleffed of power, either to crucify or releafe him, the juftice of the claim is admitted ; but then, II. He is reminded by the divine prifoner, that he poffeffed only delegated power, intimating that he was accountable for the ufe he mould make of it. Thou couldejl have no power again/1 me, except it were given thee from above. Pilate probably prided himfelf on his exalta- tion. He was fet in authority. In his province, his power refembled that formerly in the hands of the Babalonifh tyrant : " Whom he would he flew, and whom he would he kept alive." It might flatter his pride to find himfelf the judge of one whom fome confidered heir to the crown of Judah ; others as being of divine origin — the Son of God — the expected Meffias, who was to deliver Ilrael, and raife them to power. Perhaps he val- ued himfelf on power to do either right or wrong • — that he was necefhtated to neither. Knowejl thou not that I have power to crucify thee, and have power to releafe thee ? Though Chrift had given him no aniwer when Pilate demanded his origin, he now reminds him, boafting of his power, that it was all derived, or delegated ; particularly tint which he poffeffed 158 The aggravated Guilt of him, [Serm. 12. over his prifoner, whom he had acknowledged to hefaultlefs : Thcu coirfdejl have no power againjl me except it were given thee from abovfi. As though he had faid, " Remember Pilate, that with all your high feelings, and parade of power, you have no power which is properly your own; none which is not derived from above ; none for the ufe of which you are not accountable. " There is one who ruleth in the kingdoms of men, and giveth them to whomsoever he will, and fetteth up over them the bafeft of men." To anfwer his myfterious purpofes you are now in authority ; but forget not whence it is derived, and the confequences of abufmg it. '• There may be oppreflion of the poor, and violent perverting of judgment and juflice in a province, but marvel not at the matter ; for he who is higher than the highelft regard eth" — he will fet all right in the end. For the ufe which you make of your powers, you muft give account to him." Such feems to have been the import of Chrift's reply to this haughty ruler, boafting of his powers, on this occafion. What fentiments it raifed in the breaft of this Roman, we are not informed ; but the reply was full of faiutary counfel and inftruc- tion. Had Pilate regarded it as he ought, it would have prevented him from having been a principal ac"ior in the vileft enormity ever committed on this globe. Pilate feems to have felt in degree, the weight of Chrift's reply, and to have been the more con- cerned. For it follows : " From thenceforth Pi- Serm. 12.] who delivered Chrijl to Pilate. 159 late fought to releafe him." He had fought it before. " From thenceforth," he was yet more defirous to fet Chrift at liberty, and exerted him- felf more earneftly to perfuade the Jews to confent to his difcharge. But this was not all which Chrift faidon the oc- cafion ; he added, III. Another obfervation, which related to thcfe who had confpired his death, and brought him to Pilate's bar; perhaps more particularly to Judas, who had betrayed him — therefore he that delivered me unto thee hath the greater fin. If only- one perfon is here intended, as having delivered Chrift to Pilate, Judas mult have been the per- foH. That Pilate pofTeffed fuch power, the power of life and death, is declared an aggravation of his guilt, who had delivered him to Pilate ; in which there might be an alluiion to Pilate's character as an unprincipled man. He was known to be un- der the government of appetite, paffion, or felfilh- ncfs. He had been often guilty of injuftice and cruelty in his public adminiftration. Therefore had his enemies the greater fin in delivering Jefus unto him. Such we apprehend to be the meaning of the text ; which hath been thought to be obfcure and difficult. The difficulty will ftrike us, if we read the whole paMage as it ftands in the tranflation. Pilate faith unto him, Spcakejl thou not unto me ? Knowejl thou not that I have -power to crucify thee, and have power to releafe thee ? jffis anfzvered, i6*o The aggravated Guilt of him, [Serm. 12. Thou coulde/l have no pozoer againjl me, except it •were given theejrom above ; therefore he that de. livered me unto thee hath the greater fin. The lafl claufe feems at firft view, to refer to the words which immediately precede, which is to underftand our Savior as aggravating the guilt of thofe who delivered him to Pilate, from the con- fideration of Pilate's power having been derived from above. This cannot be the meaning. All power in the hands of creatures, may be traced to the fame fource. It is dpAivedfrom above. . But the fource whence power is derived is out of the queltion re- ipecling the merit or demerit attending the ufe of it. The guilt of him who delivered Chrift to Pi- late, was neither increafed nor dirninifhed by it. The confequence, therefore he that delivered me unto thee hath the greater fin, looks back to words preceding — / have pozoer to crucify thee, and have power to releafe thee. His fin was great, who delivered Chrift to fuch an one ; to one pofleiTed of his power, and of his character ; much greater than though he had delivered him to one devoid of power to crucify ; or to one who was a man of principle. Delivering Jefus to Pilate was likede. livering Daniel to the lions ; or the three children to the fiery furnace. The rage of the lions, and the power of the flames, were reflrained by the greater power of God ; but no thanks to the ene- mies of thofe holy men — they could be conGdered in no other light than that of murderers. S.erm. 12.] who delivered Chrift to Pilate, 161 The Supreme ruler could have reftrained Pilate, and have prevented his having yielded to Chrift's enemies, and given him to their will. But the determinate counfel of heaven had otherwife re- folved before the incarnation. " It was necefiary that Chrift fhould fuffer, and enter into his glo- ry." Therefore was he given up to the rage of his enemies who thirftedfor his blood. Christ's crucifixion was the deiign of his ene- mies in delivering him to Pilate. This was their fin. God overruled it for good, and made it the occafion of glory to himfelf, and falvation to Tin- ners. This is no alleviation of their guilt. ' : They meant not fo ; neither did their heart think fo. For envy did they deliver him." What Chrift faid concerning the fource, whence Pilate derived his power, comes in by a parenthefis. It is unconnected with the other parts of the fentence, which is complete without it. " I have power to crucify thee — The greater is their fin who delivered me to you : But you have no power againft me that you have not re- ceived from above." " Remember it is de- rived from heaven, and to the God of heaven you are accountable for the ufe you make of it." This memento, which comes in by the bye, was a proper caution to that ruler not to abufe his power. Had he afled agreeable to the evident defign of it — fo acted, as to have been juftified to himfelf, and able to give a good account to the fource of power, for the ufe he made of that which was delegated to him, it would have pre- W 162 The aggravated Guilt of him, [Serm. 12. vented him from delivering Jefus to his enemies, and kept him clear of a crime, the perpetration of which, darkened even the natural world, and threw it into convulfions ! Pi.. ate felt fo much force in the warning, that h r - was perplexed. He wifhed to acquit the prif- onu ; of whofe innocence he was fatisfied ; but he feared the jews. He was probably apprehenlive that thev might inform againft him at Rome, as he knew, that much of his paft adminiftration could hot be juftified. He had not therefore the courage to rell ihe Jews, that jullice forbad, and he would not condemn the guililefs. What had he to do with juftice, who had often fported with it, to grat- ify his paflions, or gain his felfifh purpofes ? Who had done it openly, and it was matter of public notoriety ? The Jews urged, " if thou let this man go, thou art not Caefar's friend." Pilate trem- bled ; but his fear of Caefar prevailed above his fear of God. " He confented therefore, that it mould be as they required, and delivered Jefus to their will." REFLECTIONS. I. When we contemplate thefe things, what a feries of wonders rife to our view ? The ftate of man — the way in which he was brought into it ; and that in which only he could be delivered from it, are all myfterious ! Man had ruined himfelf— ruined his race ! Human guilt could not be expi. atec without blood ! Without blood divine ! Man had finned, and the Son of God mult fufFer, or fin could not be nardoned I No other facrifice Serm. 12.] who delivered Chrijl to Pilate. 163 could make atonement. Chrifl confented to un- dertake the woik of our redemption — to " make his foul an offering for fin !" But how ? lie mufl: take human nature ! Become man ! fonder ot wonders! Slill difficulty remained. Hemyftdie, " the juflfor the unjufl !" In what manner could this be accomplished ? Chrifr's fufferings would be, of all crimes, the moil finful, in thofe by whom he fuffered. No good man could knowingly take part in them. They could only be ihe work of Chrift's enemies, and of the enemies of God, and gcodnefs. It is no fmall part of this my fiery, that the £ood fhould oppofe, and that it mould be their duty to oppofe, that which had become neceflary for man's falvation ! And that the wicked fhould be engag- ed to do that which was requifite for this end ! And that their enmity againft God and the Pe_ deemer, mould exciteandinfluer.ee them thereto! But though every thing relating to this matter is too deep for us, Deity had no embarraflment. To omnifcience all was eafy and obvious. The great Supreme needed only to fit at helm, fupcrin. tend and overrule the lufts of apoftate creatures, to effect the pnrpofes of his. grace ! Need only to permit man freely to follow his own inclinations ! " The wrath of man would thus be made to praife God ;" and the defigns of mercy be accomplifhed I The greateft good be occafioned by the greatefl evil ! God glorified, and finners faved ! The my fiery of redemption was veiled, till atonement had been made for fin. That fatisfac- 164 The aggravated Guilt of him, [Serm. 12. tion was to be made to divine juflice, by the fuf- ferings of a divine perlon, remained a hidden myf- tery, till explained by the event. This was ne- ceffarjr. Had the enemy been able to penetrate the defign, thefe things would not have been done. Satan would not have infligated, nor his adherents crucified the Lord of glory. The powers of darknefs were laboring to fub- vert and deftroy ; they vainly thought to defeat the purpofes of grace ; but were made inflrument- al in their accomplifhment. " The wife were tak- en in their own craftinefs ; the purpofes of the fro ward carried headlong ; but the divine purpof- es flood, and God performed all his pleafure ! Oh, the depths of the riches, both of the wifdom and knowledge of God ! How unfearchable are his judgments, and his ways pall finding out !" II. Another thing which our fubjecr, fuggefls to our confideration, is the way of God with man. God hath provided a favior, and offered falvation — he hath pointed out the way of duty, and com- manded us to walk in it — allured us thereto by promifes. and barred up the way to deftruftion by threatenings. Thole who enjoy thegofpel, have life and death fet before them. But no conftraiut is laid upon them — they choofe for themfelves, and the confequences follow. Though the befl fervices of fallen man are im- peifccl, and mercy offered in Chrifthis only hope, he hath reafon to expecl; faving mercy while feek- sng it in the way of duty, and only while thus fe ek- ing. When we " keep confcicnces void of offence, Serm. 12.]] who delivered Chrljl to Pilate, 165 toward God and men, then are we fatisfied from ourfelves," and expect the approbation of our judge. When we acr differently, we are con- demned of ourfelves, and tremble to approach the enlightened tribunal. These views are natural — they are written on the heart, or confcience, by the creator's hand, and indicate what we may reafonably expecl: from him who knows our hearts — from him who is moral governor of all worlds. As we know ourfelves to be free agents, and as we poffefs only delegated powers, we are certain- ly accountable for the ufe which we make of thofe powers. The duties which rife out of fuch a Gtua- tion, and the confequences which will follow, ac- cording to the manner in which we acl; our parts, need not to be pointed out — they lie open to every eye. III. When we confider the flruggle in Pilate's breaft, between fenfe of duty, and a defire to pleafe the world, and how it terminated, we fee the dan- ger of wanting fixed principles of rectitude — of not being determined, at all events, to do right, whatever may be the confequences. Pilate's duty was plain. He knew his duty — felt his obligation to do it, and wifhed to do it, that he might feel eafy, and not be concerned for confequences. But he had formerly facrificed confcience, to appetite, paffion, or felhfhnefs, and it was known. This expofed him to temptation again to do wrong. He who had violated con- science to gain worldly ends, might do it again. j66 The aggravated Guilt of him, [Serm. 12. Pilate hadexpofed himfelf by pafl conduct — could not juftify his paft adminiftration — his enemies might report him to Caefar — he could not anfwer for himfelf before Caefar; but if he would again violate confcience, oblige the Jews, in a matter they had much at heart, he hoped their friendlhip —that they would fpread a veil over his paft con- duct, and report in his favor at Rome. Such was the fituation into which he had brought himfelf by wilful deviations from duty — thence temptations to farther and greater devia- tions — temptations not eafily overcome — tempta- tions by which he was overcome, and feduced to the mod horrid wickednefs — crucifying the Lord of glory ! Those who would maintain their integrity, and ftand in the evil day, muft refolve to do right ; to obey the dictates of confcience ; they muft: be- ware the beginnings of fin ; hold no parley with the enemy ; never hefitate, whether it is not belt, in any cafe to yield to temptation ; nor make at- tempts to pleafe thofe who wifh them, and dare to importune them to counteract the light of their own minds — •" trimming their way to feek love." To enter on fuch a courfe, is to go on forbidden ground. It is to pafs the bounds, and go into the way of feduclion. " Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pafs not by it, turn from it, and pafs away/'* * Proverbs iv. 14, Serm. 12.] who delivered Chrijl to Pilate. 16*7 What the poet obferves, refpe&ing one fpecies of temptation, holds, in degree, of every other. " In fpite of all the virtue we can boaft, " The per/on who deliberates is loft."— Young. SERMON XIII. 7he Trial of Peters love to Christ. John xxi. 15, 16, 17. So wken they had dined, Jesus saith to Simon Peter, Simon son of Jonas, loves t thou me more than these ? He saith unto him, Yea, Lord ; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon son of Jonas, lovest thou me ? He saith unto him, Yea Lord ; thou knowest that L love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon son oj Jonas, lovest thou me ? Peter was grieved, because he said to hi?n the thud time, Lovest thou me ? And he said unto him, Lord, thou knowell all things ; thou knowest that L love thee. Jesus saith unt$ him, Feed my sheep. J HIS was the third time that Jefus fhewed himfelf to his difciples after he was rifen from the dead." But it was not the lait time. " He often fhewed himfelf alive after his paffion, being feen of them for forty days, and fpeaking of the things pertaining to the kingdom of God." Once he ap- peared to a Chriflian afTembly — " was feen by a- bove five hundred brethren" at the fame time. When he had given to his difciples thofe infalli- Ssrm. 13.] Trial of Peter s Love to Chrifi. 169 ble proofs of his refurre&ion, and thofe inftruc« tions, which their work required, " while they be~ held, he was taken up ; and a cloud received him out of their fight." This vifit was made to a part of the difciples at the fea of Tiberias ; whither they had retired after the crucifixion : but whether to follow their for- * » mer occupation, or in expectation of meeting there the rifcn Savior, who had promifed to manifeft himfelf to them in Galilee, we are not informed. They were however engiged in filhing, when after the fruitlefs labors of a night, they faw Jefus in. the morning Handing on the (hore. God looks favorably on his people when he fees them employed in honeft fecular bufinefs ; and fometimes manifefts himfelf to them. This was a kind indruBive vifit, to thefe dif- ciples ; cfpecially to Peter. Peter was of a bold, forward difpofi lion, naturally eager and confident, and fo ftrongly attached to his Lord, that he thought nothing could feparate him, from him— neither allurements, nor terrors. Therefore when Chrifi warned his family of his approaching fuf- ferings, and the effect which they would have on them — that " they would be offended becaufe of him — yea be fcattered from him and leave him a- lone :" Peter did not beiieve him ! He had fuch love to Chrift, and felt fo determined to adhere to him, in all extremities, that he dared to declare, " Though all fhall be offended, yet will not I." And when his Lord, allured him that he would thrice deny him that very night, he was not con. X 1 7© Trial of Peter's Love to Chrijl. [Serm. i 3. vinced ! It only ferved to draw from him a more vehement and pofnive affertion, " If I fhould die with thee, I will not deny thee in any wife." But he foon found bis miftake. Three times, before the next morning dawned, did he deny his Sav- ior — with oaths and imprecations did he deny him ! This finner was foon renewed by repentance, And one defign of Chrift's vifn at this time, feems to have been to affure the penitent, that his fin, in " denying the Lord who bought him," was pardon- ed, and that he was confirmed in the office to which he had been previonfly called. But the manner in which this was done carried in it a re- proof, which muft have called his fin to remem- brance, caufing his foul to be humbled in him. Let us turn our attention to the fubjecr,. In ike text zoefee Chrijl queflioning Peter, and try. ing hh love — Peter appealing to Chrijl, for the reali- ty °f ^ — an ^ ^rifl direHing Peter how to manijeji his love to him — by feeding his flock. I. We fee Chrift; queftioning Peter and trying bis love. Simon, fon of Jonas, lovefl thou me mors than tkefe ? Simon was the original name of this apoflle. Cephas and Peter, which fignify a rock, or ftone, were names given him of Chrift, expreffive of that flrmnefs of character, for which he was remarka- ble. Thefe though commonly ufed, after they were given him, were omitted on this occafion ; probably as a tacit reproof of his denial of his Lord, a little before - 3 which had been occafioned Serm. 13.] Trial of Peter* s Love to Chrijt. 171 by the failure of his courage — by the deficiency of his firmnefs. The manner in which his divine matter, here ad- dreffed this difciple, feemed to imply a doubt of his love ; or of the fupremacy of it. Christ knew the heart. Peter's love was trot hidden from him. But while he dwelt with men, he treated people according to their apparent char- afters ; thereby fetting an example to his follow- ers, who can judge others only by appearances, or that which is external. Jesus did not immediately addrefs himfelf to Peter, as foon as he had made himfelf known ; but after he had been fome time in the company oi thefe friends and followers, and they had made a friendly meal together, he turned to this difciple, and in the prefence of his brethren, who had wit- nefled his high profeffions of love, and determina- tion never to forfake or deny him, and the part/ he had a£ted foon after, addreffed him, as in the text ; Simon, Jon of Jonas, lovejl thou me more than thefe ? What had happened a little before, rendered this queftion highly proper. One of the twelve had fallen. One, whom the others had not fuf- pe6ted. Nothing had appeared, which markecl out Judas for the traitor, during the time of his going out and in with the other difciples. Chrift, though he knew him, and gave frequent intima- tions that there was a traitor among them, had nev- er deugnated him. When they were told that one of them fhould betray their Lord, their eyes were 172 Trial of Peter's Love to Chrijl. [Serm. 13. not turned upon Judas, but each one appeared jealous of himfelf, " Lord is it I ?" But his hy- pocrify had now been made manifeft and ' he had gone to his own place." Such had he been found, who was the ftevvard in Chrift's family ! That with refpeti to him. the other difciples had been deceiv- ed, now appear* d. And Peter, who had been To forward and zealous, and profefTed fuch warm love to Ch;ift, had lately denied him ! And ihough fce had returned, profeiling himfelf a penitent, his fmcerity is queftiuned, and he is called on, to clear up his character. It was important that this matter mould be de- termined, that the other difciples might know Jiow to treat this late offender — whether he was to be received as a broher, or to be confidered as depofed from his office, and to be fucceeded by another. This was probably thereafon of Chrift's addreffinghim, as herein the pi efence of his breth- ren. Loveji thou me more than ihefe ? If he had the love of Chrift dwelling in him, and that love was fupreme. Chrift would forgive the pafi; and continue to employ him as a {hep- herd to feed his flock. Therefore did he apply to this late offending paftor, and demand of him in the prefence of his brethren, whether he really lov- ed him, with fuch a love as was necefiary to con- flifute him a difciple. This had been long before fettled, and deter- mined, to be love fuperior to that which is borne !to the world, or the riches and honors, or friend, ihips and relations of it, or even life in it. " He Ser-m. 13.] Trial of Peter's Love to Chrifl, 173 that loveth father or mother more than me is not worthy of me : He that loveth fon or daughter more than me is not worthy of me : He that tak, eth not his crofs and followeth after me, is not worthy of me : He that findeth his life fhall lofe it; and he that lofeth his life for my fake fhall find it."* The purport of this and parallel declarations of the divine teacher, are not oblc-ire; they plainly teach that we cannot be Chntt's difciples, un ! efs our love to him furpaffeth that which we bear any thing terreftrial. Therefore the quefiion put to Simon, agreeably to thefe prior definitions of that love to Chrifl which is neceflary to conltitute a perfon his difciple, marked particularly by the iaft claufe of it, more than thefe ? Expositors have generally put another fenfe on this quetiion, and in our apprehenfion. a miflaken fenfe. They have confidered our Lord as inquir- ing of Simon whether his love exceeded that of his fellow difciples. Lovtjl thou me more than thefe thy fellow difciples love me ? This cannot be the fenfe of the queftion. This is a queftion which Simon could not have anfwer- ed ; and which it would have been wrong in him to have attempted to anfwer; a queftion therefore which Chrifl; would not have put to him, or re- quired him to anfwer. To have anfwered it, Si- mon muft have known the heart* of others ; but to have pretended to the knowledge of them, would have been claiming a divine prerogative. hew x. 37. 174 Trial of Peter's Love to Chrift, TSerm. 13. But Peter had declared on Chrill's forewarning them that M they would all be offended becaufe of him, although all fhall be offended, yet will not I." He had indeed made that declaration ; but he had not judged others, or pretended to determine that they would, or would not. be offended be- caufe of him. Peter knew that he loved Chrift-— that the love of Chrift was generally a governing principle in his heart. He felt the ftrength of it fo fenfibly at that time, that he did not conceive it poilible, that any dangers or fufferings could ever induce him to forfake his Lord ; or in any refpe 61:, be offended becaufe of him. Therefore his confi- dent declaration, that he mould ftand by him in every extremity, though he fhould be left to ftand alone. Leaving the future conduct, of others, to determine the meafure of their love to Chiift. he fpake only of his own. " Though all men (hall be offended becaufe of thee, yet will not I be of- fended." As though he had faid ; " I do not pretend to know the hearts of others ; but I think I know my own ; and that I have fuch love to thee my Lord, that nothing can feparate me from thee." Jefus anfwered, " Verily I fay unto thee, that this night, before the cock crow, thou {halt deny me thrice." Peter replied, " Though I fhould die with thee, yet will I not deny thee. Likewrfe alfo faid all his difciples." They no doubt all fpoke the language of their hearts,; all expreffed the determination of their fouls at the time ; though they were foon con- vinced of their millake — that they did not fufti* Serm. 13.] Trial of Peter's Love to Chrift. 175 ciently know themfelves — their own weaknefs the need they flood in of divine fupport. Peter, in particular, expreffed the genuine feel- ings of his own warm and honefl; heart ; but with- out the fmalleft intimation, that he fufpedied his fellow difciples; or pretended to judge them. And is there reafon to think that Chrift would put him upon this work ? That he would require him to judge them, and compare his love with theirs? Efpecially when we confider Chrift's for- mer prohibition of judging others, which he had early made a law to his difciples. " Judge not that ye be not judged :" And remember that Chrif- tians are directed, * ; in alllowlinefs of mind, to ef. teem others better than themfelves." Some have been difpofed to think highly of themfelves, and meanly of others — to fay to oth- ers, " Stand by thyfelf • come not near me; I am holier than thou" — Some, to " compare themfelves with others and exalt themfelves above others." But not fo the humble Chriftian — Not fo the meek follower of Jefus. Nor is there any thing favor- able to fuch temper and conduct to be found in the facred volume. The fpirit and tenor of the divine rule is oppofed to it, and fpeaks perfons of this character, objects of divine averfion. This temper, and its oppofite, are exemplified in the pharifee and publican, who went up to the temple to pray. " God I thank thee, that I am not as other men — or even as this publican." Thus the pharifee. But " the publican Handing afar off, would not lift up fo much as his eyes to t>j6 Trial of Peters Love to thrift. [Serm. ig. heaven, but fmote upon his bread, faying. God be merciful to me a finner." We know which of thefe met the divine approbation. Now, is it fuppofable, that the Savior would put a queftion to Simon, which would countenance the prnrifaic difpofition ? Or that he would require him to judge the hearts of others ? Or compare himfelf with others, in a matter which required the knowledge of their hearts ? It feems ftrange that this fhould be thought by any cne, to be the fenfe of Chrift's queftion to Peter; much more that this mould be the moft common conftruction of it, by expofitors. II. In anfwer to our Lord's queftion to Simon, we find him in the text appealing to our Lord, for the reality of his love. " Thou knowejl that I love thee — Thou knowejl all things, Thou knowejl that I love thee." It is obfervable that Peter refts the whole mat- ter on Chrift's knowledge of the heart. Peter makes no plea — adduces no evidence — mentions no cir- cumftance, evidential of his love to Chrift, but re- fers the matter back directly to him, as the fearch- er of hearts and leaves it with him. Thou knowejl thai I love thee. The grieved, and diftreffed apoftle, could have mentioned many things as proofs of his love to Je- ftis ; yea of the ftrengrh of his affection for him. He might have pleaded his profeffion rejecting Chrift, at the time when he was honored with the name of Peter — an honorable diftinction, and dc- figned to recommend him to the acceptance of hfe Serm. 13.] Trial of Peter s Love to Chrift. 177 fellow difciples.* He might have mentioned what pafled, when Chrift afked the twelve, whether they " would alfo go away ?" When many offended at his do&rine forfook him, after having followed him, and profefled themfelves his difciples. Si- mon had on that occafion made a noble profeflion, mewing that he was a difciple indeed — " Lord, to whom (hall we go ? Thou haft the words of eternal life. And we believe and are fure, that thou art that Chrift, the fon of the living God ?" He might have pleaded, that he had fingly dared to draw his fvvord againft the multitude, which came to apprehend his Lord — that he had refolutely at- tacked them, and maintained the conflict, with the whole band, till difarmed by a command from his divine Sovereign to put up its fword into its (heath— that he had followed Chrift, when mod of the oth- ers forfook him and fled — had ventured into the judgment hall to attend his trial and witnefs the event — that though there furprifed and terrified in- to a denial of Chrift, when he taw him contrary to his expectations, refign himfelf to death, by the wicked hands of unbelieving Jews, aided bv hea- then foldiers, yet that only one kind look from his captive Lord, had brought him to repent and mourn in the bitternefs of his foul, that he had not agreeably to his former purpofe, died with his di- vine mailer — He might have alleged, that he had notforftken Chrift's family and friends, even when Chrift hung on the crofs or flept in the tomb ; though his moil faithful followers, had then been * Matthew xv. 13 — 19. 178 Trial 0/ Peter's Love lo Chriji. [Serm. 13* ready to conclude, that they had been deceived, when " they trufted that it was he who fhould have redeemed Ifrael" — that he had watched Chrift's eorpfe, and been with the fir ft to examine the report of his refur recti on, and among the firft who believed it — and that even then, at that appearance of his Lord, he only of thofe prelent, when they faw him {landing on the more, could not wait till the boat mould convey him to the land, but had thrown himfelf into the fea, leaving the fiih which they had inclofed, to continue in their own ele- ment, and fwam to the fhore, not perhaps, without endangering his life, that he might not delay to re- ceive and welcome his Lord. These, and probably many other things, evi- dential of the reality and ftrength of his love to Chrift, Simon might have alleged, notwithftand- ing his late defection — diftinctions, which per- haps none of his fellow difciples could have plead- ed; and which, had any fhare of the pharifaic fpirit refted on him, might have induced him to claim that fuperiority to his brethren, which a cer- tain church afterwards attributed to him. To have mentioned thefe, might have ftrength- ened the charity of his fellow difciples towards him ; but he knew that none of them were requi- fite, to convince Chrift of his love. Though he had done, and fuffered, and expofed himfelf for Chrift, more than others, he put in no claim to a reward — he had done lefs than was his duty. His dependence was on grace. Therefore did he decline the mention, of what fome would have Serm. 13.] Trial of Peter s Love to Chrift. 179 boafted, and appealed direclly to his Savior, as the fearcher of hearts, to judge of the matter in queftion — of his love, and the meafure of it — ap- pealed to him who had put the queftion, lovejl thou me more than thefe ? To clear up his character and bear witnefs to the reality and meafure of his affec- tion toward him — Yea Lord, thou knoivejl that I love thee. In this appeal he not only {hewed his fincerity, but reflected honor on Chrift, by an acknowledg- ment of his divinity. The knowledge of the heart is the prerogative of Deity. " I the Lord fearch the heart, I try the reins, to give to every man ac- cording to his way, and according to the fruit of his doings. The Lord fearcheth all hearts, and underftandeth the imaginations of the thoughts." The exalted Savior, afterwards made himfelf known as poffeffing this power, and appointed to exercife it, in adjufting the rewards of another life. " All the churches (hall know that I am he who fearcheth the hearts and reins ; and I will give to every one of you according to your works." But this had not been clearly revealed, when Chrift paid the vifit to his difciples at the fea of Tiberias. The Chriftian difpenfation was then fcarcely fet up. Darknefs ftill brooded on the minds, even of the apoftles. It continued till the outpouring of the Spirit, on the day of Pente- coft, when the promife of " the Comforter, to teach them all things, and bring all things (o their re- membrance," was fulfilled. But Simon feems to have anticipated thefe public manifeftaticms and 1 80 Trial of Peter's Love io Chrijt. [Serm. ig. difcoveries — to have at this time been convinced, that Chrifl was omnifcient — thou knowest all things ; thou knowejl that I love thee. In this appeal. Chrifl was farther honored, by Simon's open, public reliance on his goodnefs. He had then lately diihonored Chrifl, by a fharne- ful denial — a denial, when to have acknowledged him, would have done him the greatefl honor. But fuch was his confidence in the goodnefs of his Lord, that he dared to trull himfelf with him — had no concern, that refentment of the part he had a tied, would induce him, in whom he trufled, to overlook his penitence, and pafs his humble con- fidence unnoticed — did not fear to trull himfelf in Chrifl's hands, and leave it to him to make known his character to his fellow difciples. In thefe things the faith of Simon, and the nature of his faith appeared. He not only believed Jefus to be theChriit.but he believed the divinity of Chrifl. His faith did not terminate in a bare affent, but convinced of his fufficiency, and of his juflice, and mercy and readinefs to forgive the returning pen- itent-, he gave himfelf up to Chrifl and trufled in him to pardon his fins and fave him by his grace. Though fenfible of his own demerit, fear did not drive him away from the Savior, but induced him to return to him and put his whole trull in him. Such is the nature of justifying faith. Thofe who are fubje&s of it, deeplv fenfible of their fins, " look to the Lamb of God, who taketh away the £n of the world," and place all their dependence Serm. 13.] Trial of Peter's Love to Chrijl. 181 on him ; and they are not difappointed — " Who- fo believeth fhall not be afhamed." Thus Simon's faith and love were owned of Chrift ; and this late offender not only pardoned, but continued in his office ; a pallor of Chrift's flock. Feed my lambs — Feed my Jlieep, were the replies to the appeals made by the offender, that he loved the Savior. In this manner was he di- rected, III. To manifeft his love to Chrift. It might have been thought that Simon had fallen from his office when he denied his Lord ; with oaths and imprecations, denied his knowledge of him. If fo, he was here reftored ; Chrift entrufted him again with the care " of his flock — which he had pur- chafed with his blood ;" and reappointed him to " give them their meat in due feafon." His hav- ing had this charge here given him, argued the pardon of his offences, and his reftoration to fa- vor. He would not have been required to do the work of an apoftle, had not his ti anfgreffion been forgiven, and his fin been blotted out. Judas had no fuch truft repofed in him after his fall ; no fuch duty required of him. <: By his (rarfgreffion he fell from his miniftry and apcfllefhip, that he might go to his own place, and ano'her take his office." Judas repented ; but not with repentance unto life. His repentance led to death by his own hand. Diverfe was that of Simon, both in its nature and effects. His was " Godly forrow, which wrought repentance unto life" which caufed him to devote himfelf wholly to the fervice 182 Trial of Peter's Love to Chrijl. [Serm. 13. of the Redeemer, and at lafl to lay down his life for his fake. REFLECTIONS. I. Our fubjeft teacheth the folly of felf de- pendence. Who ever appeared to have ftronger confidence in himfelf than Peter ? Yet few have fallen more fhamefully than he. If we lean to ourfelves, like things will proba- bly befall us. Our ftrength is weaknefs. Our enemies are many and powerful ; they are long verfed in the arts of deception ; well acquainted with our weaknefs ; know how, and when, and where to attack us to advantage. Left to our- felves, we mould doubtlefs be fnared and taken by them. Simon was naturally bold and refolute ; had preat love to Chrift, and zeal for his honor : Yet U did not enable him " to ftand in the evil day." f Peter fell, who, left to himfelf, can ftand ? Not me. But God is able to make the weakeft and molt feeble ftand, and will make them ftand if they truft in him. " My grace is fuflftcient for thee, for my ftrength is made perfect in weaknefs/' Blefied are they who truft in him. II. An high opinion of a perfon's own ftrength, or love to God and the Redeemer, is mod com- monly the prelude to a fall. When one thinks himfelf ftrong, and feels fecure, he is foon taught his weaknefs and dependence, and the need he Hands in of a divine guardian, by fome advantage gained over him by the enemy : Whereas, thofe who are fenfible of their own weaknefs, and truft; Serm. 13.] Trial of Peter's Love to Chrift, 183 in God, are holden up, and made to (land. " Moft gladly, therefore, will I rather glory in my infirmi- ties, that the power of Chrift may reft upon — me for when I am weak, then am I ftrong." III. As felf knowledge is of great importance, neceftary to our reforming that which is amifs, and to our trufting in him whu is able to keep us, we fhould often try ourfelves, as in his prefence — his, to whom our hearts are open. It becomes us often to re' ire inward, and examine whether the love of Chrift dwelleth in us ? Whether we love him more than theft ? Than the world and the things of it ? If Chrift is not uppermoft in our hearts, " we are not worthy of him." But if we can anfwer the queftion put to Simon, as he anfwered it, Lord thou knowejl all things ; thou know, eft that I love thee, happy are we. We remain in a ftate of imperfection - may often have occafionto mourn fome practical denial of Chrift ; ftill, if he who knoweth all things, knoweth that we love him, our love to him will not be overlooked ; he will own us before his Father, and reward us with eternal rewards. IV. Christ's difciples, while in the body, often err ; if acquainted with ourfelves, we muft ofien know this of ourfelves ; do we then fee our faults ? If any who call themfelves Chriftians live in neglect of felf examination, and are consequently ftrangers to themfelves, there is great reafon to fear that they are ftrangers alfo to the Chriftian life. The Chriftian communes much with his own heart, and finds daily occafioa to mourn be- 184 T$ial of Peter s Love to Chrifl. [Serm. 13, fore God, that his fervice is fo defective, and that he fo often denies his Lord, by heedlefs lapfes, or by fuffering temptation to have fuch power over him. When the Lord looked on Peter, and thereby brought to his remembrance the warnings which he had given him, his confidence in himfelf, and then his fall, lie went out and wept bitterly. Every Chriftian hath a meafure of this fpirir, and is grieved at his heart, when he calls to mind his (hameful denials of his Lord. If any, who think themfelves his difciples are blind to their faults, or little affected with them — ready to excufe or extenuate them, efpecially if hidden from the world ; or feel reluctant to take fhame to themfelves, when they have fallen, it nearly concerns them to examine the grounds of their hope toward God ■ there is reafon to fear that they " hold a lie in their right hands." Thofe who are Chrift's difcern their faults ; confefs and for- fake them. Their falls are made the occafion of greater watchfulnefs, and care to keep themfelves from every wicked thing, and perfect; holinefs in the fear of God. May he grant this to be our temper, for his mercy's fake in Chrifl. Amen. SERMON XIV. Gifts no certain Evidence of Grace* ^B- Luke x. 20. In this rejoice not, that the Spirits are subject unto you; but rather rejoice, because your Names are written in Heaven, ABUNDANT notice of Chrift's coming preceded that interefting event. " To him gave all the prophets witnefs." Neither was his entrance here unattefted. It was announced by an angelic choir ; by a mirac- ulous flar ; and by a band of eaftern magi. The manger which contained him, was particularly pointed out to the fhepherds, and his perfon defig- nated by infpired Simon and Anna. Again, When entering on his miniftry, witnefs was given for him, both from heaven, and on earth ; from heaven by the vifible defcent of the hoi)' Ghofl, which refted on him, and by a voice tefti- fying that he was the Son of God ; on earth by John, and foon after by the feventy : For thefe were fent to prepare his way, and introduce him to his work. Z 186 Gifts no Evidence of Grace* [Serm. 14, John was fent before, " to make ready a peo- ple prepared for the Lord" — " Repent for the kingdom of heaven is at hand." The feventy, to declare him then entering on his miniftry — " The kingdom of God is come nigh unto you." — John did no miracles ; but the feventy witneffed Chrift's truth, and their own by wonders wrought in his name. In the orders given to them at their million, we find them only directed to heal the fick, as an evidence of Chrift's arrival, and their being fent of him ; but by the report made at their return they appeared to have been empowered to call out devils. They probably did all the migh- ty works done by the twelve, and by their Lord. Thus they prepared his way. Doing miracles in Chrift's name would raife in thofe who witneffed it, a defire to fee him of whom they fpake, and whofe power they difplayed : And " they were fent two and two before his face into every city and place whither he himfelf would come. Had they only proclaimed his arrival, fome might have liftened ; but few would have " be- lieved their report." Greater evidence than their word would have been demanded ; as was after- wards of Chrift — " What fign fheweft thou, that we may believe thee ?" Neither would the de- mand have been unreafonable. Special meffages require fpecial evidence ; and it is always given to thofe who are fent of God. Every deceiver may pretend to a divine million ; but we are forbidden to " believe every fpirit, and Serm. 14.] Gifts no Evidence of Grace. 187 • commanded to try the fpirits." The church at Ephefus is commended for having obeyed this command — " Thou haft tried them which fay that they are apoftles, and are not, and haft found them liars." Our Savior fpeaking of the Jews' rejection of him, aggravates their guilt, by a confideration of the plentitude of the evidence which had been given them of his truth. " If I had not done among them the works which none other man did, they had not had fin — but now they have no cloak for their fin — they have both feen and hated both me and my Father."* At the return of the feventy they appear to have been elated with the exercife of the miraculous pow. ers which had been delegated to them — " And the feventy returned again with joy, faying, Lord, even the devils are fubjecl: unto us through thy name." They had witneffed Chrift's miracles, but feem not to have wrought miracles themfelves till now; and when they found themfelves able to do the mighty works which they had admired in their Lord they were filled with joy. Having made their report, Chrift enlarged their powers and promifed them protection — " Be- hold I give you power to tread on ferpents and fcorpions, and over all the power of the enemy ; and nothing fhall by any means hurt you." But to prevent them from fetting an undue value on thefe diftinclions, the caution in the text is fub- joined — if Notwithjlandmg, in this rejoice not that * John xv. 22 — 24. 188 Gifts no Evidence of Grace, [Serm. 14J the fpirits are fubjeB unto you ; but rather rejoice be- tavfe your names are written in heaven. In difcuffing the fubjecl, we will, firft confider the caution or prohibition — In this rejoice not that the fpirits are fubjetl unto you ; then the command — But rather rejoice becaufe your names are written in hea. ven. I. We are to confider the caution, or prohibi- tion — In this rejoice not, &c. But why not ? Was it not matter of joy that fpirits, evil fpirits were fubjecl to them ? That they were able to diflodge them from the bodies of men, by commanding them in Chrift's name ? Certainly. This enabled them to anfwer the ends of their miflion, which had been but very partial- ly anfwered without it. Wherefore then the pro- hibition ? It is rather the excefs of their joy, than the joy itfelf which is here forbidden. They feem to have placed an undue value on this power ; to have exalted it above its place, particularly as it con- cerned themfelves. This was the firft thing they mentioned at their return ; nothing befide feems to have made fo deep an impreffion upon them, or to have given them equal felf importance. To them there were other things more intereft- ing and important ; that they were accepted of God, and numbered among the faithful, and that their names were written in heaven, were to them occa lions of much greater joy. The gift of miracles proved their miMion, and drew the attention of thofe who witneffed their Serm. 14.] Gifts no Evidence of Grace, 189 mighty works ; but this was not a faving gift. A perfon might poffefs it, yet remain unrenew- ed, and perifh in his fins. Some appear to have exercifed this power, who profeffed no relation to Chrift, but were openly connected with his enemies. This is evident from his expostulation with thofe who attributed to in- fernal agency, the authority with which he ex- torted obedience from evil fpirits — " If I by Beel- zebub cad out devils, by whom do your fons cart them out ? Therefore fhall they be your judges/'* The fame appears from another incident, record- ed by St. Mark — " And John anfwered, faying, Mailer, we faw one calling out devils in thy name, and he followeth not us ; and we forbad him, be- caufe he followeth not us. And Jefusfaid, Forbid him not : For there is no man who fhall do a miracle in my name, that can lightly fpeak evil of me."f It feems that fome who had feen the difciples call out devils in Chrift's name, though not them- felves his difciples, attempted to do the fame and fucceeded ; and that things of this nature were not uncommon after Chrift began his miniflry ; though it did not always, if at all fucceed, after his fufferings and exaltation. £ The gift of miracles, like other gifts, was diftincr. from fan&ifying grace, This grace was often joined with that gift ; but rtot always. There was no neceffary connexion between them. Under the former difpenfatiun, the gift of prophecy did not certainly argue a renewed na- * Luke xi, 19. + St. Mark ix. 38; 39. % A&s xix. 13. 190 Gifts no Evidence of Grace. £Serm. 14. ture. It was fometimes given without it. Bala- am had this gift. The deceiver who brought back the man of God who was fent from Judah to re- prove Jeroboam, had it. By divine order he told the Jew what would happen to him, becaufe he difobeyed the word of the Lord, and returned to eat bread in that place. Neither is there a trait of fanclity vifible on the prophet Jonah, though he was compelled to bear God's meffages to Nin- evah, and ufed to make other fpecial communica- tions to men. Under the gofpel difpenfation divine adminif- tration hath been the fame. Judas had doubtlefs the gift of miracles in common with his fellow difciples ; and many will appeal to the judge in the great day, that they " have prophefied in his name, in his name caft out devils, and in his name done many wonderful works, to whom he will profefs, I never knew you," and whom he will fend away among the workers of iniquity. Men are too often eftimated by their gifts. Many confider thofe as the beft men who poflefs the moll enlarged, and efpecially the moll fhowy talents ; and defpife thofe of a different defcrip- tion, as though their gifts and graces mull be equal. But this is wrong. A perfon may pof- fefs the talents of an angel of light, who hath the temper of an infernal. Such is probably the flate of apollate fpirits. And fome of the great, eft of mankind have been fome of the worft and molt abandoned. Serm. 14.] Gifts no Evidence of Grace. 191 Though this mull be evident to the confiderate, there is yet a difpofition in man to judge others, yea, and himfelf too, by gifts apart from the grace which fandlifies gifts, and renders them beneficial, both to the poffeuor, and to the world ; and at the fame time keeps the porTeflbr humble, and pre- vents him from thinking of himfelf, above that which he ought to think. Neither are the renewed out of danger from this quarter. San&ification being imperfect, dif- tinguiflied gifts, or ufefulnefs, or uncommon di- vine communications, are liable to be abufed and made to fofter pride and raife in the worm too high an opinion of himfelf. St. Paul, " though not a whit behind the very chiefeft apoftles," need- ed fomething to keep him humble and prevent him from being elated by the revelations which were made to him. And he left thefe things on record as a warning to others ; and particularly noted them to the church at Corinth,which abound, ed with miraculous gifts, and among whom they were exceedingly abufed. He declared them not only inferior to charity, or holy love, but, confid- ered in themfelves, as of no eflimation in a moral view ; that a perfon might poffefs them in the higheft degree, and yet be nothing in religion — " Though I fpeak with the tongues of men and of angels, and have not charity, I am become as founding brafs, or a tinkling cymbal. And though I have the gift of prophecy, and under- ftand all myfteries, and all knowledge ; and though 1 have all faith, fo that I could remove mountains, 192 Gifts no Evidence of Grace, [Serm. 14. and have not charity, I am nothing. And though I beftow afl my goods to feed the poor, and though I give my body to be burned, and have not chari- ty, it profiteth me nothing."* The apoftle here fuppofeth a perfon poflefTed of the moll eminent miraculous gifts, yet wholly deftitute of religion. Could no fuch cafe happen, he would not have made the fuppofmon. He did not write to amufe, but to edify and inftru6i. Some at Corinth prided themfelves in their gifts and defpifed others — perhaps men's moral ftate was eftimated by them. Therefore did he (how the ufe of thofe gifts — that they werediftinct from renewing grace — that the latter was more excel- lent than the former ; and that the poffeilion of the latter could not be argued from the exercife of the former. Those gifts were very ufeful at that day, and in that city, which was filled with idolatry, and al- mofl the headquarters of paganifm j but to the pofTefibr they were of lefs value than Chriftian graces — " Covet earneftly the bed gifts ; and yet ihew I unto you a more excellent way" — Namely, the charity defcribed in the following chapter, of which we have been treating above. To prevent the feventy from indulging the fpir- it which the apoftle afterwards thus reproved at Corinth, was the defign of the caution given them in the text. Chrift obferved how they valued themfelves on their gifts and checked the fpirit in , * 1 Cor. xiii. 1, &c. Serm. 14.] Gifts no Evidence of Grace. 193 its beginning. Rejoice not that the fpirits are fub- jet~t unto you. II. We are toconfider the command — But rath- er rejoice becaufe your names are written in heaven. The names of the faints are here reprefented as •written in Heaven. This language is figurative, accommodated to human weaknefs. God hath promifed falvation to the faithful and caufed then! to hope in his mercy ; but memorandums are not neceflaryto remind him of his promifes, or records in heaven to entitle the faithful to the heavenly inheritance. God's counfels are always before him. The phrafeology of the text is borrowed from the cufloms of men, who need memorandums and records to fecure the fulfilment of engage- ments. When men are made free of a city, or (late, they are enrolled in the archives of the communi- ty — Thence probably, the metaphorical language of the text, and limilar fcriptures : For we often find matters which are determined in the divine councils reprefented as written in celeftial records— * : Then they that feared the Lord, fpake often one to another, and the Lord hearkened and heard, and a book of remembrance was written before him, for them that thought on " his name." Zion is faid to be " graven on the palms of his hands"— The faints to be written " in the book of life — The dead to be judged out of the things written in the books" which will be opened at the grand af- fize, when the world will be judged in righteouf- nefs. Aa 194 Gift 5 no Evidence of Grace. [Serm. 14* As the rewards of grace are made fure to the righteous, the addrefs to the feventy fpeaks their knowledge of it — Rejoice becaufeyour names are writ, ten in heaven. They could not rejoice in an un- known good. But the manner in which their privileged ftate is mentioned fuppofes them ac- quainted with it. Chrift did not here reveal it — did not fay, your names are written in heaven, there, fore rejoice, but rejoice becaufe they are written there — becaufe you know it to be the cafe. Neither do they appear to have poffeffed knowledge, in this refpect, which others are deni- ed. Others are alfo exhorted to rejoice in the Lord. The fuffering Chriftians of that age were often reminded of the rewards in referve for them, as what would abundantly compenfate all their fufferings here ; which fuppofed them acquainted with their title to glory. E jt how did they attain this knowledge ? And how may others attain it ? By confidering the conditions of the promifes and feeing that they have complied with them. The promifes are made to faith and repentance, to love and obedience. Where thefe are found on a perfon, that perfon may know that his name is written in heaven. Obedience flows from faith and love. '* Eve- ry good tree bringeth forth good fruit." The fruits of grace, are the evidences of grace, and the only evidences on which there is depend- ence. Should an angel from heaven teftify to % perfon that his name was written there, the Serm. 14.] Gifts no Evidence of Grace. 195 evidence would be inferior to that which arifeth from the Chriftian temper evidenced by fruits of holinefs. If thefe were found, that would be ufe. lefs ; if wanting, inefficient. " By their fruits ye (hall know them. In this the children of God are manifeft." Had a perfon fuch teftimony from heaven, he could know that the bearer was from above, only by attending to his own heart and life. " Satan can transform himfelf into an angel of light." Permitted of God he might have accefs to our minds and perfuade us that our names were written in heaven, while we remained enemies to God and under the condemning fentence of his law, had we no rule by which to try ourfelves and judge of our ftate ; but this is not denied us. Yet fome are probably deceived, through infernal in- fluence, and filled with vain hopes. Miftaking the fophiftry of Satan, for the operation of tjie divine Spirit, they boaft communion with God and call themfelves his children while no portion of the Chriftian temper is found upon them. Doubtlefs fome who have gloried in fpecial divine communications have been deceived, relative to the nature and fource of the operations which they have experienced. Suppofed virions and revela- tions, are often no other than illufions of fancy, freaks of imagination, or effects of diabolical influ- ence. Thofe affefted with them often appear con- fident of that which fober reafon rejects as ground, lefs. If when we turn the eye inward, we difcover faith in Chrift, forrow for fin, love to God, devot* 196 Gifts no Evidence of Grace, £Serm. 14, ednefs to his fervice, and reliance on his grace through a Mediator, and thefe are evidenced by fruits of holinefs, we need no other evidence that our names are written in heaven : But if thefe are wanting, hope is vain and confidence delufive— - • Gifts, the moft extraordinary, even thofe of proph- ecy and miracles are totally unavailing. They leave us but as " founding brafs and tinkling cymbals.** Instances of this kind have formerly occurred : They may occur again. It concerns us therefore to look to ourfelves, and fee that our hopes are not built on the'iand. REFLECTIONS. I. The fubjection of evil fpirits to Chrift fhows the univerfality of his dominion : For even apof- tate fpirits have not, in every refpeft, broken from under his government. He fets them their bounds which they cannot pafs. " Hitherto (halt thou come and no farther." When diflodged from a man by his order, they could not enter a fwine without his permiflion. They are permitted in- deed to indulge depravity, but no farther than in- finite wifdom fees fit ; and oftentimes their malice is made fubfervient to the divine purpofes. While Chrift had his refidence on earth, they were per- mitted to poffefs the bodies of men, and his fupe- rior power was manifefted in their ejection, and thereby a new fpecies of evidence was given to his truth of the gofpel — yea they were fometimes made to confefs him, when men denied him ! "I jcnow thee who thou art; the Holy One of God.*" * Luke iv. 34. Serm. 14.] Gifts no Evidence of Grace, 197 In various ways God hath made ufe of apof- tate fpirits to effect his holy and merciful defigns. They have been ufed to try the faith, and thereby fit them for glory and honor — Witnefs the ltrangc trials brought on Job ! And all ferved to reftrain pride and depravity, and by the trial of his faith and exercife of his graces, to prepare him for a brighter crown. They may alfo be made inftru- mental in bringing finners to repentance. St. Paul fpeaks of " delivering one to Satan for the definition of the flefh, that the fpirit might be faved in the day of the Lord Jefus: And of deliv- ering men to Satan, that they might learn not to blafpheme."* II. Our fubjecl; teacheth us not to value our- felves on account of gifts, or powers. Gifts and grace, we have feen to be diflinct — that the form- er are a kind of common flock, defigned not fo much for the benefit of the poffeiTor, as of the pub- lic ; and that a perfon may poffefs them in large meafure, and yet continue a rebel againfl God and perifh in his rebellion. God hath wife reafons for the beflowment of gifts, and, in fome way, gets glory to himfelf there- by. But every talent is liable to abufe. If any man abufe them God will require it. Juflice may be glorified, where goodnefs is neglected, and grace defpifed. There is power with God to compel fuch ufe of his gifts as he requires. By overruling the de- generacy of fallen creatures, they often fubferve * 1 Cor. v. 5 . 1 Tim. i. 20. tg& Gifts no Evidence of Grace, [Serm. 14, the more mifchievous. Gifts, under the influence his holy purpofes. Princes who know him not, are often inftrumental in executing his defigns.— the A (Tynan and Perfian monarchs were formerly made to execute his judicial defigns on other nations and on his people, though " they meant not fo, neither did their hearts think fo." Other potentates do the fame, and in the fame way. Yea God hath power to compel unwilling obedience to his known commands, and hath fometimes done it. Balaam was made to blefs Ifrael and foretel their greatnefs, while yet the enemy of Ifrael, and of the God of Ifrael ; and Jonah, to bear God's meffages to Nineveh. To be thus ufed of God gives no title to his fa- vor. " When God had performed his whole work on Mount Zion," he punifhed the proud Af- fyrian whom he had ufed in the execution of his juftice : And Balaam perifhed among the enemies of Ifrael. Service undefignedly performed, and that which is the effect of conftraint, find no en- couragement in revelation. " If I do this thing willingly, I have a reward ; but if againft my will, a difpenfation is committed unto me ; what is my reward then ?" III. Though it is lawful to " covet earneflly the belt gifts, there is a more " excellent way" — there is that which is more valuable, efpecially to thepofreffor — the grace which fan&ifies the heart. If we have this grace the more gifts we poffcfs the better — they are all confecrated to the fervice of God. If we have only gifts they may render us Serm. 14.] Gifts no Evidence of Grace. 199 of grace, are beneficial, but under that of deprav- ity, baleful in their effects. Some pride themfelves in the powers which they poffefs, and defpife thofe of inferior abilities— fome miftake gifts for graces, or the fure evidences of them. But the day is at hand which will cor- rect miftakes, and exhibit every thing in its prop- er light. Then the humble followers of the Lamb, who pafs through life unnoticed, or unknown, will be found written in heaven, and will be own- ed and honored, as the redeemed of the Lord, But thofe who neglect the grace offered in Chrift, though they may poflefs the greateft powers — may fpeak with tongues of men and angels, and have all faith to the removing of mountains, will be de- nied of the eternal Judge, and fent away into ev- erlafting punifhment. Wherefore, rejoice not, though thefpirits may befubjeB unto you; but raihet rejoice becaufeyour names are written in heaven* SERMON XV. Human Characters determined only by Divine decifion. l Corinthians Iv. 3, 4. But with me it is a very fmall thing that I JJiould be judged of you, or of mans judgment ; yea I judge not mine own felf. For I know nothing by myfelf yet am I not hereby jujiified: but he that judgeth me is the Lord. V^ORINTH was one of the principal cities of Greece. Enjoying every advantage of fituation, it became rich and populous. Mod cities in fim- ilar circumftances have become vicious. This be- came exceedingly fo. The religion of Corinth was paganifm, which naturally led to fundry vices. Bacchus and Ve- nus had there their temples and their votaries ; and luxury, the child of affluence, led to vice gen- erally. From fuch a combination of circumftanc- es, the inhabitants, like the men of Sodom, " were finners before the Lord exceedingly." It might be jultly ftiled, like Pergamos, M the place where Sa- tan's feat was/* Serm. 15.] Human Characters determined, &c. 201 Yet God had much people in that city, which was revealed to the apoftle, as an inducement to continue and labor in it, which he did for more than eighteen months. Nor did he labor in vain. He gathered there a large and flourifhing church; which appears to have been enriched with a great- er effufion of miraculous gifts, than any other of the primitive churches. The ftate of Corinth, where God had been unknown, and where fuper- flition had reigned, might render this neceflary in order to give fuccefs to the gofpel. Miracles are adapted to arreft the attention of thofe who would be deaf to the voice of reafon and regardlefs of proofs drawn from it. But thofe gifts were abufed. They were made the occafion of pride, and of divifions : Which fhews that there is nothing in the nature of mirac- ulous gifts, which fecures the proper ufe of them ; that they are no evidence of renovation. Though the apoflle labored to great and hap- py effeft in that city of the Gentiles, after his de- parture, deceitful workers went among them, and availed themfelves of his abfence to make divif- ions, and alienate their affections from him. This feems to have occalioned his writing the epiftles addreffed to them, which conftitute a valuable part of the facred volume. The calumnies of his enemies, and the effect which they had on the Corinthians, are alluded to in the text ; which contains an expreflion of hi* feelings on the occafion. Bs 202 Human Characters determined [Serm. 15, In difcuffing the fubjeel, we JJiall jujl glance at . theft matters, and add a brief improvement. St. Paul's character, both as a Minifter and as a Chriftian, was impeached by thofe enemies. — They reprefentcd him as an unfaithful, or unfkil- ful laborer in the gofpel, and as one who was not a fubject of divine grace. This appears from his ftatement in the begin- ning of the context, and from the text. w Let a man fo account of us as of the minifters of Chrift, and ftewards of the niv fieri es of God. Moreover it is required in ftewards that a man be found faith- ful. '• But with me it is a very jmall thing, that I Jhould be judged of you, or of man 's judgment, yea, I judge not mine ownfclf. For 1 know nothing by my. felf, yet am I not hereby jufiified : But he that judgeth me is the Lord." The apoflle here profeffeth- himfelf " a minifter of Chrift and fteward of the myfteries of God, 3P and directs the Corinthians to confider him in that light; or as one put in -trull with the gofpel, to teach its myfteries, inculcate its truths, urge its du. ties, and tender its fupports. The term myflery is ufed in Scripture, to exprefs things not difcoverable by the light of reafon, but knowable by revelation. It is alfo ufed to ex- prefs incomprehenfibles ; which may be objects of faith on the credit of divine truth. The former is the more common fenfe of the term in the gofpel, particularly in the paffage before us, and general- ly in St. Paul's epiftles. " We fpeak the wifdom ©f God in a myflery — the hidden wifdom, which S^RM. 15.3 only by Divine decijion, 203 God ordained before the world unto our glory ; which none of the princes of this world knew ; for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not feen, nor ear heard, neither have entered into the heart of man, the things which God hath pre- pared for them that love him. Bui God hath re- vealed them unto us by his Spirit." The gofpel plan of falvation was a myjlery, a hidden myftery, till the gofpel day. It was hidden from the prophets who foretold it ; and from the apoftles, till after Chrift's fufferings and refurrec- tion. They underftood very little of it ; knew al- moft nothing about it till after the afcenfion, when the comforter was fent down ! ' to teach them all things, and bring all things to their remembrance." To them it was then matter of wonder. They had not been made to underftand that Chrifl was to bear the fins of men — " that he was to fuffer and enter into his glory :" And when he did fuf- fer, " they knew not the Scripture, that he muM rife again from the dead." Another gofpel myjlery was the calling of the Gentiles — that falvation was intended for them, and to be offered to them, in Chrift, equally as to the natural feed of Jacob. " If ye have heard of the difpenfation of the grace of God, which is giv- en me to you ward; how that by revelation he made known unto me the myjlery — which in oth- er ages was not made known unto the fons of men, as it is now revealed unto his holy apoftles and prophets by the Spirit; That the Gentiles Jhoxdd be 20 i Human Characters determined [Serm. 15. fellow heirs, and of the fame body, and partakers of his promife in Chrijl, by the Gofpel, whereof I am made a minifter.* These were fome of the myfteries difpenfed by this fteward of the myfteries of God ; who " fhun- ned not to declare all the counfel of God." He declared the deep things, which human reafon could not have difcovered ; and thofe alfo which it cannot comprehend. Thefe are to be found in Paul's teachings, as well as the plain things which are eafy to be underftood. But the principal bufinefs of this " fteward of the myfteries of God," was to open the way of fal- vation through a Savior, and fhew that proviiion is made in him for the falvation of both Jews and Gentiles, and offered alike to thofe of every na- tion ; and to lead men to the knowledge of them- felves and the Redeemer, and teach them how they might be benefitted by divine grace in him. And while he acknowledged the obligations of fidelity, he declared himfelf no way greatly affected by the judgment which might be pafled upon him by his fellow mortals. But with me it is a fmall thing to be judged of you, or of man's judg- ment. An intimation that he was judged and cen- fured by fome of them. This was, doubtlefs, matter of notoriety at Corinth 3 but he little re- garded it. It made no change in him, or in the manner in which he discharged the duties of his office. He was chiefly concerned, to obtain the approbation of an higher tribunal that of his di- *Ephcfians iii. 2 — 7. Serm. 15.] only by Divine dedfion. 205 vine matter, the Judge of all. The judgment of fellow mortals did not move him — He thatjudgeth me is the Lord. Not that he was wholly indifferent to the opin- ion entertained of him by his fellow men. Had he been fo, he would not have undertaken his own defence as in thefe epiftles. A meafure of efteem was necefTary to his ufefulnefs in the miniftry. Had all who heard him thought him the enemy of God, he could have done no good in it. Therefore his endeavor to rectify their miftakes. And the rather becaufe he held the truth as it is in Jefus ; fo that in rejecting him, and the doc- trines which he taught, they turned aiide into er- rors which might fatally miflead them. But he did not wrong his confcience to pleafe them, or depart from truth to gain their approbation — " Do I feek to pleafe men ? For if I yet pleafed men, I mould not be the fervant of Chrift." Had Paul been chiefly concerned to pleafe men, he would have continued a Pharifee. The perfon who would pleafe Chrift, while paying fuch deference to the ooinions of men as fairly to weigh every objection againll his faith or practice, and try them by the divine rule, mull be careful to conform to that rule, whatever opinions may be entertained of him. Of the meaning of the rule he mull judge for himfelf before God — 11 calling no man mailer." The reafons of his faith and practice, and his conflruction of the di- vine rule, he may lay before his fellow men, to remove the grounds of prejudice j but he muft 206 Human Characters determined [Serm. 15. rife fo far above their frowns and flatteries, as not to be influenced by them to difguife his fenti- ments, or counteract, his own judgment of the law of God, of the gofpel of Chrift, or of the duties incumbent on him. It is not by human judgments that we are to (land or fall. It is happy that this is the cafe ; that the good man hath a judge more jufl and can- did than his fellow fervants ; one who knows and pities his weaknefs, though he hath none of his own : " Let me fall into the hands of the Lord, for his mercies are great ; and let me not fall into the hand of man." Bur the apoftle did not flop with a declaration that the judgment of others did not move him ; he brought it home to himfelf : Yea. I judge not mine own jelj. For I know nothing by my f elf, yet cm I not hereby jujlified ; but he that judgeth me is the Lord. St. Paul had a witnefs in himfelf that he was fincere and upright before God — " Our rejoicing is this, the teflimony of our confeience, that in fimplicity, and Godly hncerity, not by flefhly wifdom, but by the grace of God, we have had our converfation in the world, and more abundantly toward you." The fame is the import cf his declaration in the text — " I know nothing bymyjelf — am confeious of no allowed wickednefs — of no wilful error, either in profefhon or practice." But he dared not to afTert that he had made no miftakes — yet am I not hereby jujlified. He knew himfelf liable to error — did not " trull his own heart." He that judgeth me Serm. 15.] only by Divine dccifion. 207 is the Lord — " his judgment is according to truth — that will determine my character, and fix my doom." The apoftle could remember a time in which he had confcientioufly done wrong. He had per. fecuted the church ; killed Chrift's difciples, and thought he was doing right ; verily believed that he was doing God fervice ! — Now he a£ted con- fcientioufly in " preaching the faith he had once de. ftroyed" — in the manner of his preaching it ; and discharging every miniflerial and Chriftian duty ; though he was cenfuredand calumniated by fome, and fufpected by others. He followed the light of his own mind, and determined to follow it ; fo to acl; as not to be condemned of himfelf. But he knew that the llandard of rectitude did not follow his views, and vary with his judgment. " If his heart did not condemn him, he had confidence toward God ; vet he knew God to be greater than his heart," and poffefTed of all knowledge ; dared not therefore affirm that his judge would approve of all which he approved — Yet am I not hereby jus- tified — he that judgeth me is the Lord. IMPROVEMENT. I. We fee that cenfure may be incurred with- out neglect of duty, When Paul was converted to Chriiiianity, he was made an apoflle, and or- dered of the Redeemer to preach the gofpel. He obeyed. He was guided in his work by the fpirit of God ; yet he was blamed by fome, and fufpecl. ed by others. 208 Human Characters determined [Serm. 15. That (Thrift's faithful fervants are flandered and reproached is not a new thing under the fun. It hath been common among men. And herein they are only -nude like their Lord. And mail they think it ft range ? " Jt is enough for the dif_ ci pie that he be as his mafter, and the fervant as his Lord. It they call the mafter of the houfe Beelzebub 3 how much more them of his houfehold ?" When oppofition and reproaches come from thofe who profefs friendfhip to Chrift they wound the deeper. This however, hath often happened. It happened to the apoftle at Corinth, and elfe- where. Jf we witnefs that which is fimilar, we need not be furprizcd, as though fome flrange thing had happened. II. Are we unjuftly cenfuredby our fellow fer- vants. or reproached while in the way of our duty ? We have here an example worthy our imitation. St. Paul was chiefly concerned to approve himfelf to God. We fhould be fo too — ihould ftudy to acquaint ourfelves with the divine rule, and to conform to it ; not difobeying God to pleafe men. Great care is requisite to know our duty. En- veloped in darknefs, and Dialled to error, it is of- ten difficult to find out the right way. But we are not left without inftru&ion. A rule is given us by which we may "judge of ourfelves what is right." Of that rule we muft judge for ourfelves, and by it try ourfelves. '< To our own mafter we ftand or fall." To obtain his approbation fhould be our chief concern. " If God be with us, who can be againft us ?'' Serm. 15.3 only by Divine decijion. feoo, III. Knowing ourfelves fallible, it besomes us to maintain a jealoufy over ourfelves, and be conftamly on our guard. We ftiould confid- cr, that though we do not fin wilfully, and our own hearts do not condemn us. yet, we are not hereby jujlified. We are confcious that we have often, erred, and made wrong conclufions, when we did not defign to leave the right way. We are liable to do the fame again. Our eve thould therefore be to God for direction and guidance — " That which I know not, teach thou me ; if I have done iniquity, I will do no more." This is the more neceffary, becaufe " the light which is in us may have become darknefs." For there are thofe who " put darknefs for light and light for darknefs.'* Thofe with whom this i3 the cafe know it not ; they flatter themfelves and cry peace. " To the pure, all things are pure ; but to them that aredefiled, and unbe- lieving, is nothing pure ; but even their mind and confcience is defiled." This often happens to thofe who for a time yield to temptation andgo into the ways of fin; they contract falfe principles, and judge by them, and probably fometimes live and die under the deceptive influence of their darkening power. None would dare to plead before the bar of Chrift, that they were his difciples, " and had eat and drank in his prefence," had they not been deceived into falfe views of duty, and miftaken ap- prehenfions of the conditions of acceptance with him. Cc 210 Human Characters determined, &c. £Serm. 15, Judging well of ourfelves doth not enfure juf- tification at the bar of heaven. Our judgments of ourfelves may be erroneous. If they are fo, they will be reverfed. We fhall " be judged out of the books, according to our works ;" not accord- ing to our falfe and deceitful views. / know noth- ing by myfelf,yet, am I not hereby jujlifeed. For not he that commendeth himfelf is approved, but whom ths Lord commendeth. & sg£&$HP3Li M\f\r*z> SERMON XVI. Characters will be disclosed^ and Justice awarded. I Corinthians iv. 5. "-Judge nothing before the time, until the Lord come, wh<9 both will bring to light the hidden things of darkness, and will make manifest the counsels oj the hearts ; and then shall every man have praise of God. ST. PAUL having profefled himfelf a minifterof Chrift, and fteward of the myfteries of God, ac- knowledged the obligations of fidelity, and dif- claimed anxious concern refpecting the opinion entertained of him by his fellow men, becaufe the Lord was his judge, here adds a caution, reprehen- five of the cenforious fpirit of the Corinthians, who feem to have liftened to his enemies, and giv- en into their fufpicions of the apoftle. Therefore judge nothing before the time——— In the text we obferve a caution againjl rajk judging the char a tiers of men — a declaration thai they will be known when the Lord comes — and that fome things commendable will then be found in all-— 2t2 Characters will be difclofed [Serm. 16. thenjhall every man have praife of God. We ob- Jtrve — I. A caution againfl rajh judging the characters of men — judge nothing before the time, until the X-ord come. Civil judges may give judgment according to law and evidence, on thofe brought before them for trial — fo may the church on thofe arraigned at her tribunal. Thefe are neceffary to the fubfift- ence of civil and ecclefialtical communities ; there- fore ordered of God. It is another fpecies of judging which is here forbidden; judging the characters of men, efpecially fuch as profefs God- linefs, and appear to acl fincerely ; pretending to determine their moral ftate, before the motives which actuate them are difclofed. This is judging before the time, and without evidence on which to ground a judgment; which the wife man obferves to be folly and a fhame to him who doth it. This had been done at Corinth, by the enemies of the apoftle ; and hath been done by ethers in every age. There have ever been people who have dared to fcatter their cenforious decifions at random, according to the prevalence of humor, caprice, or prejudice ; often to the wounding of the faithful ; and rending of the body of Chrift. This occaGons temporary mifchief ; but the day is coming when all thefe diforders will be rec- tified. The cenfurer, and the cenfured, will Hand at the fame bar, and be tried by the fame Judge. Every wrong judgment will then be reverfed, and every injurious fufpicion be removed. For, Serm. l6.] and Juflice awarded. 213 II. Every man's char after xuill be known when ike Lord comes — ivho will bring to light the hidden things of darkncfs, and will make manijejlthe counfels of the hearts. Many things neceflary to determine the moral characters of men are hidden from mortal eyes. We are ignorant of the counfels of the hearts — do not know their purpofes and views. Without this knowledge, right judgment cannot be formed. Our knowledge of ourfelves is imperfecl. For felf knowledge we have advantages which we have not for the knowledge of others. We can turn in- ward, and contemplate the motives which govern, and the views which actuate us. Bat pride, paf- fion, prejudice, or the corrupt bias, operating in ways unperceived, often blinds the mental eye, and renders us ftrangers at home. " Whofo trufteth his own heart is a fool. — The heart is deceitful above all things, and defperately wicked, who can know it ?" It requires great attention to form a juft judgment of ourfelves — yea, to attain that felf knowledge which is neceflary for us. With re- gard to the knowledge of others, the difficulty is (till greater. We can neither fee the heart, nor know the thoughts and defigns. We are often at a lofs for the motives which occafion things which fall under our obferva- tion. Other things which might call light upon them, are hidden from us. But when the Lord Cometh, the veil fpread over fecret matters will be removed. " There is nothing covered, that fhall ?iot be revealed, or hid that fhall not be known." 214 Characters will be difclofed [Serm. 16. ihe Lord will bring to light the hidden things of dark* nefs, and make manifefl the counfels of the hearts. How hearts will be opened to view, we know not. Perhaps when the veil of flefh is removed, minds may poffefs an intuitive knowledge of each other — be able to look into one another, as while in the body, they look into themfelves. Here, this is mercifully prevented ; but may be no lon- ger necefTary in another Mate of exiflence. It may- be requiute, to that inveftigation of characters which we are taught to expecl: at Chrift's coming. For it is the language of the text, and other Scrip- tures, that every impediment to the complete knowledge of each other, will then be done away ; that no perfon's character will longer remain pro- blematical. The hidden works of darknefs will be brought to light, and the counfels of the hearts made manifefl. Astonishing fcenesof wickednefs will then, no doubt, be difclofed. Probably each one will dif- cover things in himfelf which he had not fufpecl- cc i — depravity, unfairnefs, difingenuity, the bare fufpicion of which by others, would be refented as afFrontive. When the prophet forewarned Hazael of the cruelties which he would exercife when he mould be king of Syria, his nature feemed to revolt — he could not fufpect. himfelf capable of fuch enormi- ties. " But what! is thy fervant a dog ?" But all was verified when he had afcended the throne ! But though a world of hidden iniquity will appear when the counfels of the hearts fhall be made Serm. 16.] and jfujlice awarded, 215 manifejl. Good things will alfo be opened to view which had till that day been concealed — yea, III. Some things commendable will be found in all. Thenjhall every man have praife of God. All are finners. "There is none good but one, that is God." Some " are finners exceed- ingly." Some will continue fuch till they mail have time no longer — die as they have lived, and be fentenced to " have their part in the lake of fire-- which is the fecond death." But though numbers of this defcription will be found when the Lord comes, it is prefumed that there will be none among them in whom there will be nothing commendable — who will never have done a praife worthy action. When " every work is brought into judgment and every fecret thing, whether it be good or evil," every thing commendable which hath been done by the wicked, will come into the reckoning. Nothing will be overlooked, becaufe done by fin- ners. The prejudices inherent in mankind often render them blind to what is commendable in an enemy, and caufe them to magnify his failings ; but not fo the Deity. God is perfect. " The way of man will he render unto him," whatever may be his general character. The faints are not equal in virtue and the at- tainments of grace. Therefore the differences which will be made among them. When they fhall ftand before the Judge, their whole proba- tion, with all its circumftances, will be reviewed, and every praife worthy purpofe, delire and ac- 2 1 6 Characters will be difclofed [S e r m . 1 6. tion, will be confidered and rewarded. On the othe* band, every neglect of duty and every devi- ation from it, will come into the account and make deduction from the weight of glory referved for them. And among the enemies of God, fome will be found greater finners than others — to have finned longer — againfl greater lights, and to have been guilty of more and greater crimes. To fuch will be referved the greater weight of woe. In order to thefe difcriminations their whole probation will be confidered. And in thofe on whom fentence of condemnation will pafs, the righteous judge will take due notice of every paufe which they (hall have made in the ways of fin — of every inftance in which they may have denied themfelves, out of regard to the divine authority, though it may have been out of fear of God's judgments, and of every act of kindnefs done bv them, to a fellow crea- ture. Every thing of this nature, will be confid- ered, and make fome deduction from the punifh- ment which would otherwife have been inflicted on them. The judge will pafs nothing of this kind unnoticed, condemning the finner to the fame degree of fufFering, as though it had not been found upon him. A cup of cold water given to a difci- ple of Chrifl, will not lofe its reward.* " Herod feared John, knowing that he was a juft man and an holy, and obferved him ; and when he heard him he did many things, and heard him gladly." Herod's punifhment will not be, in * Matthew x. 42. Serm. 16.] and Jujlice awarded. 217 every refpeft, the fame, as though he had paid no attention to John's teaching. He will not be pun- ifhed for refuting to hear John, when he did hear him, or for refuting to do, what he did do, incom- pliance with his counlel : Though he will be con. demned as, eventually the murderer of that holy man. His partial obedience might be extorted by fear; but this is preferable to difobedience ; oth erwife fear would not be urged as a motive to obe- dience. " Fear him who is able to deftroy foul and body in hell." If preferable to difobedience, a difference will be made between thofe who obey from no higher principle, and thofe who difobey. Here God certainly makes a difference between them. When Rehoboam humbled himfelf in the time of his affliction, " the wrath of the Lord turn- ed from him that he would not deftroy him : And alfo in Judah things went well." But his repent- ance was not unto life. The character given him at his death is that of a wicked man. When Ahab, affrighted by the preaching of Eli- jah, as he was going to take poffeffion of the vine- yard of murdered Naboth, " humbled himfelf and walked foftly :" God fignified his approbation of his legal repentance and partial amendment, in preference to his former courfe; though he after- wards cut him off in his fins. These are unequivocal evidences that partial obedience, though dictated by the fervile principle of fear, is preferable, in divine eilimation, to al- lowed difobedience. God makes a difference in his treatment of people here, on this account ; D D 218 Characters will be difclofd [Serm. 16. fufpends his judgments, and mitigates fomewhat of their feverity, where he fees this kind of relent- ing in finners. If God doth this here, is there not reafon to believe that he will do it hereafter : The rules of divine adminiftration are doubtlefs uni- form in time and eternity. Where he gives a com- parative preference here, he will do the fame here. after. So we obferve our Savior noting things com- mendable in fome who did not belong to his king- dom. When the young ruler who came to inquire what he mould do to inherit eternal life, declared that he had kept the commandments from his youth up, he was viewed with comparative appro- bation. — " Then Jefus beholding him, loved him." It is not conceivable that his partial conformity to the divine law had not made him to differ from thofe who had allowedly difregarded it — that his character was as bad as theirs — though he foon made it evident that the one thing needful was not found upon him.* Some fuppofe that the unrenewed can do noth- ing but fin againft God with all their might — that every purpofe of their hearts is necejfarily enmity againft him, and all their volitions and actions de- termined oppofition to his law and government : But we conceive that neither Scripture, nor expe- rience jultify the fuppofition — that were fuch their ftate, they would be in no degree, the fubjecls of moral government, and would not be addreffed of God as moral agents. * Mark %. 17. &t. Serm. 16.] and Jvfticc awarded. 219 Were mankind wholly given up of God, and his Spirit withdrawn from them, fuch might be- come their Mate; but this is not the cafe. The Holy Spirit ilrives with them. They are empow- ered to refill the Spirit, or cherifh its influences. This is manifeft from the divine exhortations ad- dreffed to them, and from their conduct. Some- times they paufe in the way to deftruction — lift- en to counfels and warnings — do things which God requires, and deny themfelves gratifications which are in their power, becaufe God hath forbid- den and threatened to punifh them. The perfon is not to be found who hath not a witneis in him- felf that this is the cafe. Should we affirm that none, who are in a Hate of nature, can be influenced by fenfe of duty to deny themfelves, or attempt obedience to God's law, it might give occafion to falfe hopes. Thofe, the general courfe of whofe lives is oppofition to God, fure that they fometimes deny themfelves, and like Herod, do things enjoined from above, might flatter themfelves that they were children of God, while belonging to another family, and that they mould have peace, when there was no peace to them. Yet when the Lord cometh, who will bring to light the hidden things of darknefs and make manu feji the counfels of the hearts, every man Jhall have, praife of God. God will overlook nothing commendable which may have been done by the vileft of the human race, while on probation; and fome things com- spendable will be found in the moll degenerated j 220 Charatters will be difdofcd [Serm. 16, though in many, the good will be found fo low as to leave them on the whole, the fervants of (in, and confequently to take their portion among the workers ot iniquity. REF LECTIONS. I. The day is coming which will fcatter the darknefs of the prefent (late. Here many things con- found us. " We fee but we underftand not." We wonder ibmetimes at what God orders, and often- er at what he permits. The time approaches in which all thf-fe my fteries will be cleared up. We (hall perceive wifdom and goodnefs in all the di- vine adminjftration. Our wonder at providential regulations will terminate. Now we often wonder at things done by our fellow men — are unable to difcover the motives which actuate them — perhaps frequently miftake them. But this uncertainty will not be perpetual. The veil fpread over thefe things will be removed when the hidden things of darknefs are brought to light and the counfels of the hearts made manifefl. Then every hidden purpofe will be laid open, and eve- ry fecret counfel difclofed. II. Vain are the attempts of mankind to con, ceal their crimes, or difguife their characters. For a time they may hide their nefarious views, and pafs themfelves for other manner of perfons than they are ; but it is only a temporary matter ; all are haftening to an omnifcient tribunal which will open every heart and life to general infpection. Every one will then be made to (land out, as he is to public view ! " Some men's (ins are open Serm. i6."\ and Jujlice awarded. 221 beforehand, going before to judgment ; and forne men they follow after. Likewife alfo the good works of fome are manifeft beforehand ; and they that are otherwife cannot be hid." Hitherto there are fecret fins, and miflaken characters ; but ere long there will be neither. " Every man's work mall be made manifeft, for the day mall declare it." What folly then is hypocrify ? Every one would defpife the delinquent, who, while palling to trial mould impofe on his fellows with protes- tations of innocence, when he knew the judge ac- quainted with his guilt, and that he would foon difclofe it, and open it to public view. Such is the part a&ed by thofe who endeavor to hide their true characters, while making their way to the bar of God. III. These confiderations fpeak comfort to the righteous, and terror to the wicked. The Sinceri- ty of the former will ere long be made manifeft. All the injurious charges brought againft them, will appear to be injurious, and they will be clear- ed of every afperfion. Their integrity will be dis- played, and they will have praife of God. Nothing they {hall have done or Suffered, out of regard to God will be forgotten or go unrewarded. Yea, their defires and purpofes to honor him here, though ability or opportunity to carry them into effe£l might not be allowed them, will be pro- claimed and rewarded. " God is not unrighteous to forget your work and labor of love" — " David did well that it was in his heart to build an houfe to God's name" — therefore the divine prom ife " to 3 22. Characters will be difclofed [Serm. 16. build him an houfe and eftablifh the throne of his kingdom, forever." Bur the wicked who may have paffed through life under the (hades of darknefs, been miftaken, perhaps, for the righteous, will rife at the great day, " to fhame, and everlafting contempt." Their fins will then find them out. For " God's eyes are on the ways of man, and he feeth all his go- ings. There is no darknefs, nor fhadow of death, where the workers of iniquity may hide them- felves." And all are written in God's book, and referved to judgment; when he " will give to ev- ry one, according to his works. Woe unto the wicked, it fhall be ill with him, for the reward of his hands fhall be given him." This will be enough to make miferable. There needs no more than the withdrawing of mercy, and leaving juf- tice to take its courfe. This will be the portion of thofe who neglect offered falvation. But, IV. Sinners who have, at all, denied them- selves, out of regard to the divine authority, or done aught which God required, though ever fo partially, will not loofe the benefit of it. Propor- tioned to its nature, and the degree of rectitude found in it, it will deduct from the punimment which the want of it would have occafioned. The condemned will Hand fpeechlefs before the judge — have no reafon to offer why judgment fhould not be executed upon them. By the clear mani- feftation of their guilt, and the impartial juftice of God, they will be conitrained to acknowledge the perfect fairnefs and equity, yea, the moral neceffi. Serm. 16.] and Jujiice awarded. 223 ty of the fentence by which the laft gleam of their hope will be extinguifhed ! Thus will both the mercies and judgments of God be juftified of all, when hejhall bring to light the hidden things of darknefs, and make manifejl the counfels of the hearts. SERMON XVII. God willing that all Men should be saved. i Timothy ii. 4. Who will have all Men to be saved, * IN verfe firft, the apoflle dire&s "prayers and thankfgivings to be made for all men ;" — which he declares to " be good and acceptable in the fight of God our Savior ; who will have all men to lefaved." Had falvation been provided for only a part of the human race, prayer and thankfgiv- ings could have been confidently made only for a part. Thofe for whom no provifion was made, would be in like ftate with perfons who have com. mittedthe fin unto death, for whom St. John inti- mates prayer is not to be offered up. " There is a fin unto death ; I do not fay that he fhall pray for it." But fuch is naturally the ftate of none of the children of Adam. Divine goodnefs is extend- ed to all, and falvation offered to them ; there- fore is prayer and praife to be offered up for all men. Skrm. 17.] God willing that all Men, (3c. 225 It is now propofed, briefly to confider the divine goodnefs expreffed in the text — Who -will have all men to be faved — thenjome abufes of the revelation which is made of this goodnefs to mankind. I. We are to conjider the divine goodnefs here ex» prejfed — Who will have all men to be faved. The falvation intended, is that of the foul. This comprehends deliverance from merited fuf- ferings, and the beftowment of happinefs which is the contrail of it. The provifion which is made for the comfort and happinefs of mankind in this life, evinces ftrange goodnefs in God. When we confider what man was made of God, and what he hath made himfelf, the divine benevolence here difplayed, is wonderful ! Strange that man was not deftroyed, and blotted out from among God's works ! Some fuppofe this to have been our firft pa- rents idea of the threatening in cafe of difobedi- ence, and expected by them, when they attempted to hide themfelves from the divine prefence, after their fall.* Had man then been deftroyed, the race would have been extinct. But he was fpared ; fufFered long to continue and rear a family, from which the myriads of human kind have defcended. Though exiled Eden, and doomed to labor and forrow, he was ftill at the head of this lower crea- tion, and creatures below him generally fubfervi- ent to his comfortable fubfiRence. The ground was indeed curfed for his fake and fatiguing culti- * Geaefis iii. 8. Es 225 God willing that all Men [Serm. iy, vation rendered neceflary ; but ftill it yielded the neceffaries, and many of the comforts of life ; though not the fweets of its primitive ftate. These efFufions of divine goodnefs were proba- bly the wonder of angels, though fo little noticed by men, the ungrateful objects of them. But thefe were inconfiderable, compared with the ftrange provifion made for their eternal fal- vation. That God bears good will to mankind, not- withstanding their apoftafy, and is defirous of their falvation, is from many confiderations appa- rent. It is the fpirit of the text, and the general language of the feriptures, as will be fhewn in the fequel. That God is willing that all mould be faved, appears from the fufficiency of the provifion which is made for the falvation of finners ; the frequent declarations that it is defigned for all ; the offers which are made indifcriminately to all ; and the fuitablenefs of the provifion to the circumftances of all. l. From the fufficiency of the provifion which is made for the falvation of finners. This is ade- quate to the falvation of the whole race. Chrift, being a divine perfon, made an infinite atonement. In him there is a fulnefs of merit. Was the num. ber of finners ten times greater than that of our whole race, there would be no need of another Savior, or of Chi ill's dying again for their redemp- tion. In him " dwells the whole fulnefs of the Godhead bodily," The reafon all are not faved, Serm. 17.] Jlwuld be faved, 227 is not a deficiency of merit in the Redeemer, or any limitation of his fatisfattion. Sinners " are not ftraitened in him, but in their own bowels." 2. That God is willing all mould be faved ap- pears from the frequent declarations of fcripture, that Chrift; died for all — " Who gave himfelf a ranfom/or all, to be teftiGed in due time — We fee Jefus who was made a little lower than the angels, that he, by the grace of God, mould tafte death for every man. The love of Chrift conftraineth us ; becaufe we thus judge, that if one died for all, then were all dead ; and that he died for all, that they who live mould not henceforth live unto themfelves, but unto him who died for them, and rofe again. 3. The fame appears in the offers made to all. When after his refurreclion Chrift fent forth his apoftles to effect, his gracious purpofes, both his orders and promifes were indefinite — " Go ye into all the world and preach the gofpel to every cream ture. He that believeth and is baptized fhall be faved, but he that believeth not fhall be damned." Had falvation been provided for only a part of mankind, and the Savior been unwilling the refi- due fhould be faved, he would not have given charge to his minifters to tender falvation to all — to every creature, and declared that whoever came up to the fpecified conditions, fhould be faved. Nothing falfe or infincere can be predicated of God our Savior. His words are truth. His offers and propofals are fair and open. That which ap- pears the mod obvious meaning of them is their 228 God willing that all Men [Serm. 17. meaning. And furely the offers of falvation ap- pear to be made to all who hear the found of the gofpel ; and they are invited and urged to accept them. They were fo by Chrift. " In the laft day, that great day of the feaft, Jefus flood and cried, faying, If any man tbirft, let him come un- to me and drink."* And they were fo by his apoftles when fent into all the earth to fpread the gofpel among the nations, and call them to come to Chrift for life. 4. The fame thing appears from the fuitablenefs of the provifion which is made for the falvation of finners, to the circumftances of all men. Man needed an atonement, and he needed af- fiftance, and both are provided in Chrift. Of the former we have fpoken, and there is no need to add. Man's weaknefs is fuch that he is unable of himfelf to conquer either fpiritual enemies with- out, or his own corruptions within. Through Chrift needed aid is offered to him ; he is invited to the throne of grace, and affured that he {hall not feek in vain, but "obtain mercy, and find grace to help in time of need. Afk, and it fhall be given you ; feek and ye fhall find — If ye being evil know how to give good gifts to your children, how much more mail your heavenly Father give his holy Spirit to them that afk him ?" Though mankind have rebelled againft God, he is more ready to hear their cries, and give his fpirit to fan&ify and fave them, than the moft affectionate earthly parent to fhew kindnefs to his child. * John vii. 37. Serm. 17.] Jhould be faved. 229 The gofpel is defigned as a remedy for human weaknefs, equally as for human guilt. It is every way adapted to the circumftances of the creatures to whom it offers falvation. It is a fair tender of pardon and peace, of life and happinefs to all who hear its joyful found ; it not only opens thefe bleflings to their view, but brings them within their reach. 5. The divine benevolence is farther evident from the exercife of forbearance towards in- grates, who neglecl: and flight offered falvation. God doth not foon enter into judgment with them, but waits with much long fuffering ; repeats his calls and warnings ; urges finners in various ways, and by various means, to turn and live ; inwardly by the flrivings of his Spirit, and warnings of con. fcience ; outwardly by his word ; his providence, and the voice of thofe whom he fends to " warn the wicked from their way, and befeech them in ChrifVs Mead to be reconciled to God." The reafon of all thefe applications to finful man, is that mentioned by St. Peter — " The Lord — is long fuffering to us ward, not willing that any fhould perifh, but that all fhould come to re- pentance." II. We are to conjider fome ahufes of the revela- tion of divine goodnefs which is made to mankind. There is no gift of God which depravity may not abufe. The belief of the divine perfections, efpecially of the divine mercy and benignity is of. ten made the occafion of fin. Thofe whofe " hearts are turned away from the Lord, when they hear 230 God willing that all Men [Serm. 17 . the words of the curfe, are wont to blefs them- felves in their hearts, faying, we fhall have peace, though we walk in the imagination of our hearts, to add drunkennefs to third." When called to repentance, they banifh fear and lull themfelves into fecurity, with the revelation of divine grace and mercy which they find in the fcriptures ; mak- ing that a favor of death, which was ordained to be unto life — " With the Lord there is mercy ; with him there is plenteous redemption ; with him is forgivenefs ;" not that he fhould be feared, but that his fear fhould be call off> and his terror not make men afraid to fin — " God hath no pleafure in the death of finners — judgment is his ft range work — he will not enter into judgment — will not deftroy the work of his hands." Thus mercy is made to abforb the other divine attributes, and finners emboldened in wickednefs. By fuch con- fiderations they make themfelves vile without con. cern. Some become fo hardened and unfeeling, that the approach of death doth not alarm them. By an habitual courfe of wickednefs, their con- iciences are rendered callous, and they are infen- fible both to fear and fhame, and continue fo till death puts a period to probation, and feals them up for eternity ! These confequences are not apprehended at the entrance on a vicious courfe. The young (inner defigns only to take fome youthful liberties, and not to ftray very far away, or long to deviate from the path of duty ; but the farther he goes in the wrong way, the ftronger are his attachments to the m* • Serm. 17.] Jhould be faved. 231 pleafures of (in — the lefs his concern — the weaker and more diitant his purpofes of amendment. He never finds the more convenient feafon, which he promifed himfelf at fetting out in the way of wick- ednefs ; yea, the farther he proceeds in it, the great- er is the difficulty of retracing his fteps, and turn- ing back from his wanderings. Many who thus turn afide from the path of truth, probably fettle into a ftate of fecurity, and continue in it, till they have time no longer. Was man grateful, divine goodnefs would Jead him to repentance ; but under the influence of de- pravity, it hath a different effe£l — is made the oc- cafion of more ungodlinefs ! What bafenefs ! " Sin becaufe grace abounds ! Whofe damnation is juft ! How can fuch efcape ? The wrath of God is revealed from heaven againft all unrighteouf- nefs and ungodlinefs of men, who hold the truth in unrighteoafnefs." For (ins of ignorance, and thofe into which men were furprized by unexpected temptations, facrifices were ordered in the law, and pardon, on certain conditions, promifed : But it was not prom- ifed prefumptuous (inners. To them the law fpake nothing but terror. " The foul that doth ought prefumptuoufly — the fame reproacheth the Lord ; and that foul (hall be cut off from his people. Be- caufe he hath defpifed the word of the Lord, and hath broken his commandment, that foul mall be utterly cutoff; his iniquity (hall be upon him."* * Numbers xv. 30, 31, 232 God willing that all Men [Serm. 17. The perfon who lives in all good confcience may hope in the divine mercy for the pardon of in- voluntary errors : But with what face can the wil- ful offender afk mercy of God ? No plea which is not affrontive can he make before him — " Shall I not vifit for thefe things, faith the Lord: And fhall not my foul be avenged on fuch a nation as this ?" That awful threatening, or prophetic denuncia- tion, " The Lord will not fpare him ; but the an- ger of the Lord and his jealoufy fhall fmoke againfl that man, and all the curfes written in this book [ the law] fhall lie upon him," regards wilful fin. ners, flattering themfelves with expectation of di- vine favor.* When St. Paul would magnify the riches of divine grace in the falvation of the chief of Cnners, he exemplifies it in himfelf — " Who before was a blafphemer,and a perfecutor, and injurious — How- beit for this caufe I obtained mercy, that in me firfl Jefus Chrift might fhew forth all longfuffering, for a pattern to them which fliould hereafter believe on him to life everlafling." But he fubjoins an alarming hint that thofe who fin wilfully, have no reafon to ex peel: like mercy from God. " But I obtained mercy becaufe I did it ignorantly in unbe- lief." That no mercy would have been fhewn him had he dene thofe things prefumptuoufly, is here intimated with fufficient plainnefs. This deferves the attention of thofe who fin prefuming on divine mercy. Surely they cannot reafonably expect * Deuteronomy xxix. 23. S*rm. 17.] fwuld le fav'ed. 233 mercy from him " who is no refpecler of perfons," if Paul " obtained it becaufe he did chofe things ig- norantly in unbelief." If this is duly confidered. Will not prefumptuous Tinners' believe and trem- ble ? Will they not perceive their hopes to be vain ? 2. Another abufe of the revelation of divine mercy is the univerfal fcheme which is built upon it. The text and fimilar paflages of fcripture are alledged as evidence that none can be loft. To help the argument, it is faid — " To be influx enced to obedience' by fear is low and mercenary; and God would not urge men to duty by fo un- worthy a principle." But was not fear of punifhment ufed as a guard to innocence while man remained upright ? " In the day thou eatefl thereof thou fhalt furely die.'" Had the influence of fear, operating to duty, been wrong God would nod have urged it as a motive to obedience. " Let no man fay when he is tempt- ed, I am tempted of God: For God cannot be tempted with evil, neither tempteth he any man." If God ufeth this as an argument to excite to du- ty, it muft be a proper argument. That it is thus ufed in all his word, admits no difpute. Every teacher whom God hath fent to teach the way of life, and perfuade men to walk in it, hath ufed it. The divine teacher is not to be excepted — " Fear him who is able to deftroy foul and body in hell, yea, I fay unto you, fear him." And when he de- lineates the procefs at the great day, after declaring that the righteous and the wicked will be feparaL ed from each other, the whole is clofed with t\ 234 God, willing that all Men £Serm. 17. iblemn declaration — " Thefe fhall go away into everlafting punilhment, but the righteous into life eternal." To be influenced by promifes is no lefs merce- nary than being driven by terror. And this is al- io propofed as an incitement to obedience. " God hath given us exceeding great and precious prom- ifes, that by them we mould become partakers of a divine nature." Every infpired teacher hath called men to re- pentance in the fame manner, and urged it by the fame arguments. Proof is needlefs. To pretend that application is not made, by divine order, to the hopes and fears of mankind, is trifling — Yea to pretend that they are not urged by the dread of eternal punilhment, is to deny the molt obvious truth. And is there no caufe for this fear ? Doth God frighten men with vain terrors ? Doth he threaten evils which can never come ? Or if this argument was necefTary to be ufed with man before he fell, is it needlefs fince he hath fallen ? But God our Savior will. have all men to befaved ; and fhall not that which he wills be effected ? Can any thing contrary, to his pleafure take place ? Much doth take place in this world, which, is not pleafingto God; which he doth not will, or approve. This may be predicated generally of fin. " Sin is the abominable thing which he hates. — He is angry with the wicked every day." Would Serm. 17.] Jhould be faved. 135 he be angry, if all which is done was pleaGng in his fight ? God is holy. Sin is oppoiition to his nature, forbidden by his law, and declared to be his ab- horrence. To fuppofe that he fhould hate and forbid fin, yet approve of it andbepleafed with it, is abfurdity and folly. God permits fin ; but neither wills nor approves it. " Chrifl pleafed not himfelf."* Much is permitted under his adminiftration, which he doth not order, but forbids and abhors. Yea, God or- ders fome things, as moral governor (in confe- quence of other things done contrary to his direc- tions) which are not pleafingtohim, confidered in themfelves. " He doth not afflict willingly, nor grieve the children of men" — But finds it necefla- ry to afflict. Grief and forrow are known under the divine adminiftration, and ordered out to mor- tals by providential difpenfation. But thefe nat- ural evils are always in confequence of moral evil, which is not the effecl: of divine influence, but arifeth from another fource and hath another author. It arifeth from the abufe of powers which were given for better purpofes. Where fin hath gone before, forrows follow after ; but they are not pleafing to the Supreme Governor. The wickednefs of the old world occafioned the deluge ; but it is impoffible to read the Mofaic ac- count of thofe events, and fufpedl: that they were pleaGng to Deity. * Rom. xv. 3. 2$6 God willing that all Men [Serm. i'/~ We may make the fame remark refpetling the declenfions of Ifrael and Judah and the judgments which followed. " O thou fon of man. fpeak un- to the houfe of Ifrael, Thus ye fpeak, faying. If our tranfgrefiions and our fins be upon us, and we pine away in them, how Should we then live ? Say unto them, as I live faith the Lord Cjod, 1 have no pleafure in the death of the wicked ; but that the wicked turn from his way and live; turn ye, turn ye, from your evil ways; for why will ye die. O houfe of Ifrael ?"• By another prophet we find God mourning over them — " How fhall I give thee up, Ephraim ? How fhall I deliver thee, Ifrael ? How fhall I make thee as Admah, and fet thee as Zeboim ? Mine heart is turned within me, my re- pentings are kindled together." T at people continued in their fins andperifh- ed in them : But will any who read thefe meflag- es, fent them of God, conceive their crimes, and the defolations which followed, when they had filled up the meafure of their iniquity, to be pleaf- ing to God, or the effect of divine order and in- fluence ? Will thofe who read our Savior's lamentations over Terufalem, and the deiiruclion foon after brought upon that city and nation, becaufe " they did not know the time of their vifitalion," confid- er thofe events as pleating to him ? His predictions were verified — " their enemies caft a trench about them, compared them round and kept them .'■ on every fide — laid their city even with iW * Eftckiel xxxiii. id. Serm. 17.] Jkould be Javed. 237 ground, and her children within her ; not leaving one fione upon another — Zion was ploughed like a field" — vaft numbers perifhed in the fiege — ma- ny were crucified after the city was taken — the ref- idue fcattered among all nations, and the fword drawn out after them ! The companionate Redeem- er called thofe finners to repentance — warned them of the evils which they would bring on them- felves, by refufing the grace which he offered them, and wept over them when filling up the meafure of their guilt ! But when they had been tried the appointed time, and continued obftinate, till the divine patience was exhaufted, he entered into judgment with them and gave them according to their works. Similar will be the event of perfevering ob- flinacy in others. Man is placed here for trial — endowed with powers fufficient to render him a probationer; which implies capacity to ufe, or abufe his powers. Theabufe is fin. The way of duty is made known, needed afliftance conferred, the reafonablenefs of obedience (hewn, and the in- junction, "occupy till I come," fubjoined, but no compulfion is ufed. Thus circumftanced, it is re- ferred to man to choofe for himfelf. God operates indeed en man ; but only as on a free moral agent. Divine influences coincide with human liberty. Thofe who are willing a'nd obedient find mercy. Over fuch the Savior re- joices, and their faith and love are rewarded with the rewards of grace. But thofe who neglect fo great Salvation, are leff to perilli in their fins. 238 God willing that all Men [Serm. 17. That God can confiftently do other than leave them to perifh, is to us unknown. It may be im- pofiible to renew them by repentance — beyond the power of Omnipotence to fave them ! The conditions of falvation are fixed : No change can be made in them. " The impenitent heart trcafureth up wrath. He that believeth not fliall be damned. If we do not believe, yet God abideth faithful ; he cannot deny himfelf." The terms of acceptance with God are laid before us ; the event depends on the choice we make. Such we conceive to be man's fituation here : Such the ground of the applications made to him in the gofpel, and the promifes and threatenings annexed to the propofals therein contained. On no other, fuppofition do they appear rational. On no other can we account for our Savior's declara- tion that Sodom, had me enjoyed Capernaum's advantages, would have remained till his day.* Divine benevolence is great; but it will not fe- cure falvation to gofpel defpifers : They " will wonder and perrfh." As the firft covenant had conditions annexed to it, fo hath the new covenant. To pretend that there are none — that man hath no concern to fe- cure the divine favor, is to charge folly on God, in all the overtures which are made to man in the gofpel. Life and death are now fet before us. We may be faved, or we may perifh. Which will be our portion depends on the effect which the propofals * Matthew xi. 23. Serm. 17.] Jhould befaved, 239 of grace have upon us. " To day if ye will hear God's voice harden not your hearts. Behold now is the accepted time ; behold now is the day of falvation. Boaft not thyfelfof tomorrow; for thou knoweft not what a day may bring forth. Beware left you *deftroy a foul for which Chrift died; and left you have occafion at laft to take up that lamentation — " The harveft is paft, the fummer is ended and we are not faved." * Romans xiv. 15. SERMON XVIII. BalaJi s inquiries relative to the service of God; and Balaam's answer, briefly considered. Micaii vi. 6, 7, 8. Wherewith shall I come before the Lord, and bow myself hejore the high God? Shall I come before him zvith burnt offerings, with calves of a year old ? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil ? Shall I give my first born for my trans- gression; the fruit oj my body for the sin of my soul ? — He hath shewed thee, man, what is good : And what doth the Lord require oj thee, but to do justly, and to love mercy, and to loalk humbly with thy God? As mankind are endowed with reafon, and pro- fefs to be governed by it, their revolts from God are practical criminations of him : Therefore his expoftulations with his people of old, when they forfook him and followed other gods — " What in- iquity have your fathers found in me ? O my people what have I done unto thee ? And where- in have I wearied thee ? Teftify againft me."' ;: ' * Jeremiah ii. 5. Micah vi. 3. SiRM. 18.3 Balak's Inquiries, (3c. 241 Israel as a people were going away from God, and he condefcended to reafon with them, and fhow them their ingratitude and bafenefs. To this end, he reminded them of his pad care of them and kindnefs to them, as a nation, from the time of their deliverance from bondage in Egypt — " I brought thee but of the land of Egypt, and re- deemed thee from the houfe of fervarits" — After juft glancing at that deliverance, he pafTes over the wonders wrought for them at the red fea, and in the wildernefs, and their numerous rebellions, while he was leading them as a flock, and fupply- ihg their wants by a feries of miraclee, and en- larges on an event which took place on the bor- ders of Canaan, the attempts made by Balak, the king of Moab, to prevail with him to leave his people and go over to him, and help him againft them, and his faithfulnefs to Ifrael on that occa- fion — " O my people, remember now what Balak, king of Moab confulted, and what Balaam, the fonof Beor anfwered him from Shittim to Gilgal; that ye may know the righteoufnefs of the Lord."* Balak's confutations, or inquiries, are con- tained in the two laft verfes of our text : Balaam's anfwer in the third. In Balak's inquiries we fee the ideas which he entertained of God, and of the fervice which he fuppofed would be acceptable to him, and engage him to forfake his people, and de- liver him from his fears on their account. Ba- laam's anfwer corrects Balak's miftakes, and dif- covers furprizingly juft apprehenfions of the true * Numbers xxii. &c, Gc 242 Balak's Inquiries, and [Serm. il God, and true religion, though depravity prevail- ed, and caufed him to counteract his convictions, by advifmg Balakto meafures directly oppofed to his fenfe of duty. To open and explain this fubject is the defigri of the following difcourfe. It may be proper to premife that Ifrael did not make war either on Moab or Ammon. Thofe nations were defccnded from Lot, and Mofes was forbidden to molefl- them in pofleffion of the lands which God had given them. Moab might have aad peace, and the friendfhip of Ifrael, but refuf- ed it, and joined the confederacy againfl: them. When the tribes of Ifrael reached the borders of Moab. which lay in their way to Canaan, Balak arid his people were intimidated hy their numbers,, and by their martial appearance. They did not therefore, fue for peace, but refolved to neglect no meafures to fubdue and conquer them. It was an ancient cuftom among the heathen 7 at their entrance on a war, to devote the enemy to deflruction, and folicit their gods to forfake them. Balak thought this a matter of importance before he entered into a war with Ifrael. This ceremo- ny was commonly performed by the priefts, or mirrifters of religion. How this had been in Mo- ab we are not informed ; but on occafion before us, the affrighted fovereign of that people, fent to fome diflance for Balaam, a famous foothfayer, or diviner, of whofe prevalence with the powers above he had a high opinion, to be the agent in this bu> finefs. Serm. 18.3 Balaam's Anfwer. 243 Balaam was really a remarkable perfon ; few more fo occur in hiftory. Few others had more knowledge of the true God, or jufler ideas of the fervice which he requires of mankind. But his character will be developed in the fequel. This renowned foothfayer refufed at firft to liften to the invitation af the king of Moab, af- figning a fufficient reafon for his refulal — " The Lord refufeth to give me leave" — but when a fe- cond embaffy arrived, more numerous and more honorable, and with the proffer of great honors and rewards, his ambition and covetoufnefs were inflamed, and he refolved from that moment to fecure them. The firft feems to have been only a common embafly, and to have carried only the ufual rewards of divination. We know what fol- lowed. Balaam finned in afking a fecond time for liberty to go and curfe Ifrael, when God had once refufed him, and told him that they were bleffed. He afked, however, and was in judg- ment permitted to go, but only to act. agreeably to divine direction which ihould be given on the fpot ; but he went, determined to fecure the wa- ges of unrighteoufnefs. Seeing his defign, God met him in the way, and by a ftrange and miracu- lous communication and warning, made him afraid to curfe his people, and even compelled him to blefs them altogether. But to come to our fubject* I. We are to confider Balak's inquiries.— Wherewith Jliall I come before the Lord ? Balak had fo deep a fenfe of the danger which threatened him, that he was ready to bring the molt 244 Balak's Inquiries, and £Serm. i8„ coilly facrifices, if they would avail to reader propitious the God who had wrought fuch won- ders in Egypt, and in the wildernefs for the falva- tion of his people. He would offer all the cattle, and all the oil of his kingdom, thoufands of rams, and ten thoufands of rivers of oil ! Yea, he would even offer his frfl born, the heir of his crown!. Would not refufe the deareft of his offspring to atone for his fin, and bring over the God of Ifrael to be his God, in the time of his diftrefs ! Such were his propofals. We may obferve in them feveral miftakes refpecting the fervice of God, or the homage which is acceptable to him ; mif- takes not uncommon among men. As, First, a fuppofition that fins may be atoned and mankind allowed to continue in them, if they will come up to the price. The country of Moab abounded with flocks, particularly with fheep ;* it abounded alfo with oil ; and Balak fuppofed that the divine favor might be obtained by facrifices of this kind — by a profufion of them — thoufands of rams, and ten thou, fands of rivers of oil. He knewhimfelf a (inner — he knew that he had taken part againft the God of Ifrael ; had ferved other gods, who were his rivals. But now he faw his need of the divine favor, and he wifhed to purchafe it — at any price, to pur- chafe it. He was ready to pay for his fins ; only waited to know the price., and he would make the payment ! * 2 King's iii. 4. Serm. tS.] Balaam's Anfwer, 245 Not a word do we hear of his parting with his fins and returning back by repentance. Few left to the light of nature feem to have con- ceived the necefliry of repentance, in order to ob- tain the divine favor. For their fins, they mu ft fome how, make atonement, and they would then be forgiven, though they continued to commit them ! Mankind have entertained different ideas of what was neceffary to make atonement. The more common idea hath been, that it was to be done by facrifice; however they came by that idea. It probably derived by tradition from the firft fami- ly of our race. But there feems to have been a general miftake refpectipg the defign of facrifice. By thofe devoid of revelation, it hath not been confidered as pointing to a divine facrifice, but as having in itfelf an atoning virtue. So it feems to Jiave been viewed by this Moabitifli prince. Another miftake refpe&ing facrifices, which hath been common in the world, is this — That their value depends on their coft to the offerer. This was a miftake of Balak. If common offer- ings, and the ufual number of victims would not procure the divine favor and atone for his fins, he would offer more, and more coftly ones — thou- fands of rams, and ten thoufands of rivers of oil / Such a profufion of facrifices, of the fame kind, or partly fo, with thofe offered by Ifrael, fo many more they were able, coming out of the wildernefs, to offer, he hoped would prevail to detach from them their God, and buy him ffo to be his friend ? S46 Bakk's Inquiries, and [Serm. i8„ But if not, if thefe were too little, he would fa- crifice his offspring ! Give kisjirjl born for his tranfi greffion — the fruit of his body for the fin of his foul f A facrifice much more coflly, much more painful, than that of all earthly treafure ! Surely fuch an offering muft prevail ! Similar conclusions have not been very uncom- mon ! The homage offered up to God hath been eflimated by its coft to the offerer ! A circum- ftance which adds nothing to its value. The val- ue of what is done for God depends on its con- formity to his orders. That its cofl to the offerer enhances its value, in the divine eftimation, fup- pofes him to be pleafed with the fufferings of his creatures, and delighted with their forrows, than which, nothing is farther from truth. " God griev- eth not willingly — Judgment is his ftrange work." Were it otherwife, the more reluctant the offerer, the more acceptable would be the offering : But God loves a cheerful giver; yea, he is fo pleafed with this difpofition, that he accepts and rewards it, where ability is wanting to carry it into a&ion. " If there be firfl a willing mind, it is accepted."*- The facrifices of old derived all their value from the facrifice of Chrift, to which they pointed, God had determined, when and how they mould be offered. Additions to the number, or coft, added nothing to their value, but had a contrary effect, fpoiled and rendered them unavailing. Human victims, the moll coflly, and therefore fuppofed by the heathen, to be the mod efficacious, were fo far. * 2 Corinthians viii. 12. Serm. 18.] Balaam's Anfwer. 247 from having power with God to draw down his blefling, that they moft certainly drew his cmfe on all who offered them. This was one of the fins of the Canaanites, which above all others, avail- ed to bring the divine judgments upon them. And when Ifrael fell into the fame fin, it kindled the wrath of God againft them to their deftruc- tion. This was the fin of Manaffeh, " which God would not pardon." Balak firfl propofed other facrifices— a profu- iion of them ; but if they were not fufficient to a- tone for his fins and procure the friendfhip of Je- hovah, feems to have thought that the facrifice of his firft born mutt avail ! Such were his blunders refpecling the nature of that religion which would render him acceptable to the true God. He feems not once to have thought of repentance ; or if he did, he made no offer of it— did not once propofe " crucifying the flefh with its affeaions and lulls." He chofe rather to facrifice all the treafures of his kingdom, and all the members of his family, than part with his fins and become holy in heart and life. Such is the temper of depravity. The fervants of fin are fooner perfuaded to make any other fa- crifice than that of their lufts and corruptions. And many foolifhly flatter themfelves that other facrifices will avail to procure the divine favor — that holinefs of heart and life are not indilpenfi- bly requifite, but that fomething befide may be fubftituted in its fjead. Countlefs examples of this folly meet us in hiftory, and even in the hiito- 248 Balak's Inquiries, and [Serm. lo 4 . ryof a church which calls itfelf Chriftian ! Yea, which claims to be the only catholic church of Chrift ! Thus did Balak miftake the nature of true re- ligion, and confider it as confifting in that which was foreign, yea, repugnant to its nature. Sucji were his propofals which he fpread before Balaam, and of which he required his opinion. Let us hear then the anfwer of the Sage. Balaam Was better inftru&ed : He appears to have underftood the nature of true religion, and clearly points it out to Balak, though he neglected himfelf to conform to it. He hath Jhewed thee, man, what is good : And what doth the Lord require of thee, but to do juflly, and to love mercy, and to walk humbly, with thy God ? There is fcarcely a better definition of true re- ligion to be found in the bible. He hath Jhewed thee, man, what is good. — From. Balak's inquiry we fhould be ready to conclude that he was ignorant of God and religion — that he fuppofed that God preferred facrifice to juftice and mercy — that facrifice would fupply their pilace and render them of no account. Balaam tells him that he had been better inftru&ed ; though we know not where, or how. He hath Jhewed thee, what is good ; and he appeals to Balak whether this was not the cafe — What doth the Lord require of thee, but to do juflly, and to love mercy, &c. To do juflly — There is no true religion where jullice is not received as a foundation principle. «'I the Lord love judgment; I hate robbery for Serm. j8.] Balaam's Anfzver. 349 burnt offerings ; and I will direct their work in truth."* Fraudulent people may pretend to reli- gion ; may make many and lo .g prayers, but their religion is of no avail ; their facrifices are an abom. ination.f Witnefs the fcribes and pharifees, who received the greater damnation. The next chara&erulic trait here given of the good man, is the love of mercy. What doth the Lord re quire of thee, but to do jujily and to love mercy ? There is fomething particularly to be ob- ferved in the language here ufed — love mercy. — It m^y not be in every one's power to (hew mercy ; but every man may, and every good man does love mercy. To " feed the hungry and clothe the nak- ed," are acts of mercy, but not in the power of all men. Some are, themfelves wholly dependent on the mercy of others for their own fupport. Justice often reftrains and fets bounds to the exercifeof mercy. The judge may be grieved for the malefa£lor, and wi(h that he could fhew mer- cy to him, but find himfelf obliged to condemn him and fufFer juftice to take its courfe. The debts which a perfon hath contracted may require all his goods, or all his neceffiiies do not require. la fuch cafes he is under obligation to {hut the hand of charity, even againft the proper objects of it. We have no right to defraud fome, that we may fhew mercy to others. Juftice is a prior duty. We are tied up to the difcharge of it — are bound to do jujily ; whereas it is only required that we love mercy. The love of mercy will difpofe us to * Ifaiah lxi. 8. t I!ai*h i. %*, &c. Hh 250 Balal's Inquiry, and [Serm. i3« fhew mercy* where we have ability to do it with- out violating juftice. Yea, it will caufe us to do it with pleafure, rendering us like God, who " de- lights in mercy." Acts of mercy may proceed from other princi- ples be fide the love of mercy, but thefe do not an- fwer to the divine requirement. In the view of him who fees the heart they are not characteriftic of renovation, or a heart right with God. The third particular here mentioned as confti- tuting the frnithing part of the good man's char- acter, is humility — that he walks humbly with his God — that he is fenfible of his imperfection, and of his need of mercy from God. This always makes a part of the good man's character. The good man, while he is ju ft to all, and while kind and benevolent, and difpoled to do good to all, as he hath opportunity and ability , retains a fenfe of his defecls, of his remaining depravity — that he but too often deviates from his own principles — that in every thing he comes fhort of his duty. Therefore doth he confefs himfelf " an unprofitable fervant" — that he lays God under no obligation — yea, that he lives on mercy — that all the good things which he receives, are unmerited, the gifts of divine grace — that was mercy denied him, and " the reward of his hands given to him, it would be ill with him"— he (hould be undone forever. Such is the character drawn by the Eaflern foothfayer in the lafl; verfe of our text : And it is the perfect character of a child of God, in this ftate of imperfection, trial, and improvement, Serm. i8.] Balaam's Anfwer. §5* where heispreffing on towards that perfe&ion which he never attains till he " puts off the body, and is clothed on with his houfe which is from heaven." Then " the fpirits of juft men are made perfect ," and not till then. " The fpirits of juft men"— The words are ex- preffive, plainly implying that none who allow themfelves in injuftice are the children of God — that all the faints will eventually be found, to be « Ifraelites indeed in whom there is no guile." Thus did Balaam inftrua Balak, or remind him of what God required. Balak did not regard him. He could not be perfuaded to make fuch facrific- es as thefe. He would give all the treafures of his kingdom, and even the fruit of his body, to pro- cure the favor of God ; but to facrihce his corrup. tions, and put on thetemperof a faint! — Thefe were hard requirements— he muft be excufed! Therefore did he difmifs his inftriiclor, who hith- erto had " fpoken only the word which God had put into his mouth" — and went away though he went forrowing ! The fame is the temper of too many others. We may do much which God requires, may even go beyond and do much which he doth not require, and yet be nothing in religion. There mult be the fpirit and temper of true religion. There can be no commutation— Nothing will be accepted as a fubftitute. We muft do jujlly, love mercy and walk humbly with our God, or have no part in him. Noth- ing without it will be accepted ; not even " giving the body to be burned." 252 Brink's Inquiry, and [Serm. 18. People may alfo have a good fpeculative ac- quaintance with religion and yet remain devoid of it. Such cafes fomctimes occur. Such an one occurred in him who fpake fo well in our text. Balaam appears to have had a perfect knowledge of the nature of religion ; to have undertlood w hat it was and wherein it confifled. He was fenfible alfo of the importance of being found at laft to have lived under the influence of it. Therefore when looking forward to the period of his diffolu- tion, did he utter that earneft wifh, or prayer — " Let me die the death of the righteous, and let my laft end be like hi>." Yet he was not a good man ! his knowledge refided in his head : It never reached his heart. " He loved the wages of un- lighteoufnefs ;" lived and died under the govern, ment of depravity and wickednefs ! He dared not indeed to g < in direct oppoGrion to the letter of the divine command — dared not curfe Ifrael with his lips, though he longed to do it, and wifhed the curfe to fall upon them, while he was bleffing them and forerelling their future greatnefs. But he dar. ed privately to advife Balak " to call a (tumbling block before them" — To fend among them the women of Moab, and feduce them to uncleannefs and idolatry, in order to bring the curfe of heaven upon them ! His advice was followed and partly fucceeded ! Not to procure a victory for Moab, but to bring the judgments of God upon Jfrael ; twenty four thoulands of whom fell by the pefli- lence which was fent to punith " their fin in the matter of Peor." And more tragical events would Serm. 18] Balaams Anjwtr. 253 probably have followed, had not Phinehas flood up and executed vengeance on fome of the princi. pal offenders, and thus turned away the anger of the Lord from his offending people.* •~