tihvavy of t:he t:heological ^eminarjp 
 
 PRINCETON . NEW JERSEY 
 
 PRESENTED BY 
 
 Yale Divinity School Library 
 
 sec. 
 
E R M O N 
 
 ON VARfOVS 
 
 ZMPORTANT DOCTRINES AND DUTIES 
 
 OF THE 
 
 CHRISTIAN RELIGION^ 
 
 SELECTED jtrom the MANUSCRIPTS of several MWlSrERS, 
 
 MEMBERS OF the 
 
 NORTHERN ASSOCIATION, 
 
 IN THE COUNrr OF HAMPSHIRE., 
 
 NORTHAMPTON : (massachuse'Tts) 
 
 Printed by WILLIAM BUTLER. 
 
 1799' 
 
A TABLE OF CONTENTS, 
 
 I. Cff II. THE Chrijiian Religion of Divine Ju- 
 ihority, • 
 
 By Mr, Strong, of Williamfburgh. 
 
 III. The true God known only from Divine Reve- 
 lation. 
 
 By Mr. Forward, of Belcherflowii, 
 
 IV. A View of the Divine PerfeSlions. 
 
 By Mr. Emerson, of Conway. 
 
 V. A View of GoDy cis Creator and Governor of 
 the World. 
 
 By Mr. Newton, of Greenfield. 
 
 VI. The EJfential Divinity of Jess u& Christ. 
 By Mr. Hale, of Weftarapton. 
 
iv, CONTENTS. 
 
 VII. Tbe Per/onality and Divinity of the Spirit. 
 
 By the fame. 
 
 VIII. The glory of Christ, as Mediator, 
 
 By the faine« 
 
 IX. On Rezeneration* 
 
 By Mr. Emerson, 
 
 X. A Belief of the peculiar Dodrines of Chrif 
 tianity ejfential to our Acceptance with God* 
 
 By Mr. Lyman, of Hatfield, 
 
 XI. The true Chrijiian Character delineated. 
 By Mr. Williston, of Eaftampton. 
 
CONTENTS. ii 
 
 XII. On living under the eye of God. 
 
 By Mr. Emerson. 
 
 XIIL The Advantages of Pious Society, 
 
 By Mr. Williams^ of Northampton. 
 
 XIV. Family Governme?it and Filial Duty* 
 
 By Mr. Lyman. 
 
 XV. Symptoms of the Decline, and hnpriance of 
 the Revival of Family Religion. 
 
 By Mr. Hayes, of South-Hadley. 
 
 XVI. The XJfe and Importance of Chrijlian In- 
 /iitutions. 
 
 By Mr. STRONG,^of Williamfburgh. 
 
vl CONTENTS. 
 
 XVII. Per/uajivcs to an Attendance on the Lord* s 
 Supper, 
 
 By Mr. Taylor, of Deerfield. 
 
 XVIII. Eff XIX. Infants of Believers Members 
 of the Church of Christ, 
 
 By Mr. Hopkins, of Hadley. 
 
 'X. Upon the DlfcipUne of Christ's Church, 
 
 By Mr. Lyman. 
 
 XXI. Dlffuafinjes from EueJJive and Sinful Di- 
 
 fverfions. 
 
 By Mr. Taylor, 
 
 XXII. Habitucd Growth in Grace ejfential to the 
 Chrifiian Characier, 
 
 By Mr. Forward. 
 
CONTENTS. viL 
 
 XXIII. On what conjiittttes a Criminal Conformi- 
 ty to the World, 
 
 By Mr. Judd, of Southampton. 
 
 XXIV. Religion frequently corrupted by Human 
 Speculations. » 
 
 By Mr. Forward. 
 
 XXV. Reafons offered for frequent Meditations on 
 Death and yudgment. 
 
 By Mr. Wells, of Whateley. 
 
 XXVI. The final and total Difappointment of the 
 Wicked, 
 
 By Mr. Williams, of Nortliampton. 
 
 Righteous, 
 
 XXVII. The happy and glorious fiate qf the 
 
 By the fame. 
 
C%^.^«^^^^^^^^*i£*^ 
 
 SERMON I. 
 
 THE CHRISTIAN RELIGION of DIVINE AUTHOR- 
 ITY. 
 
 Ephefians, ii. 20, And are hiilt on the foundation 
 ef the Apojiles and Prophets, Jesus Christ himfelf 
 being the chief corner-ftone^ 
 
 JL HE fubjeft affigned me, jn theie 
 difcoiirfes, is to (hevv, that the Chriftian Religion is of 
 Divine Authority : that is, it hath God for its Author 
 and Original, The text fele6led for the purpofe, it is 
 fuppofed, clearly comprehends the fubje^l: : in which 
 the Apoflle afferts, that not the perfons but the doctri- 
 nal infpired writings of the Prophets and Apoitles, 
 with Chrifl their head, the author, fource and fuhjed 
 of their writings, conftitute- the foundation on which 
 the Chriftian Ephefians and. church are built. Under 
 the terms Apoftles and Prophets, no doubt, is com- 
 prifed all the doftrinal writings ; that is, fcripturcs of 
 the Old and New Teftament : having Jefus Chrift, the 
 chief cornor ftone, their original author and founder. 
 Such is the foundation on which chriftians are built s 
 their religijon is the religion of the bible : there, and 
 there only, it is taught and iuftituted, in its purity and 
 perfe6lion, 
 
 B A CAPITAi. 
 
io The Chrifiian Retigmi Ser. I. 
 
 A CAPITAL objedl of this facrcd book, is to dif- 
 play to the view of the intelligent fylbem, particularly 
 to man, who is more efpecially interelled ; the glories 
 of the divine character, as God the Redeemer. To 
 this end, it is replete with excellent and ample direft 
 inflrn^liion, in its doctrinal parts, by which the glorious 
 perfections of God, as the God oi falvation, are af- 
 ferted and defined with as great clearnefs and precilion 
 as our neceilities require : nay more, to ilhiflrate and 
 enforce thefe, it gives a grand exhibition of the glorious 
 diarafter of Jehovah, in an extenfive hiftorlcal feries of 
 his marvellous works, from the creation to the end of 
 the world, efpecially in the courfe of the divine admin- 
 ifiration relative to his chofen people, the feed of Abra- 
 ham ; under the Jevv-iili difpenfation, in which the maj- 
 clly, wifdom, povv-er, holinefs, goodnefs and truth of 
 the one tnue God, are notably exemplified : and this, 
 with a benevolent defign to imprefs the minds of men, 
 Jews and Gentiles, with afolenin abiding fenfe of their 
 obligations to him, and induce them to feek for happi- 
 nefs only in him., as the God of falvation j and by thefe 
 means to prepare the world, Jews and Heathen, for 
 the greateit and mod aftonifhing event that ever took 
 place in it^ viz. the coming of the Son of God incar-i 
 jiate to publifli, inflitute and eflablilh the chrifl:ian reli- 
 gion ; feal his teftimony with his blood, and die, on 
 the crofs, as an expiatory facrifice for the fms of mem 
 Of him, the prophqts of the Old Teflament, thofe holy 
 men of God, fpake as they were moved by the Holy 
 Ghoft, and foretold his coming, and minutely defcrib- 
 ed him as the Meffiah, the Saviour who was to come z 
 and the infpired writers of the New Teftament give iis 
 the hiftory af his birth, life, death and reforreftion, 
 which with great exaftnefs agrees \ni\\ the predictions of 
 the Old : thus, the New Teftament hiftory invincibly ef- 
 tablifaeth the truth and divine original of the Old, by 
 the accurate fulfilment of its prophefies : particularly 
 thofe which relate to and Vv'ith precifion characterize the 
 
 promifed 
 
Ser. r. of Divine Authorily, -n 
 
 promifed Mefiiah : on the other hand, the truth and 
 divine authority of the New receives great confirmation 
 from the exact agreement of its principal fafts with the 
 prediftions of the Old Teftament ; efpecially if it be con- 
 sidered that the penmen univerfally claim the authority 
 of divine infpiration. Both Teftaments harmonize and 
 confpire in promoting the fame great defign, and in ef- 
 tablifliino' the fame relisrion, althouoli with different de- 
 grees of clearnefs and in diverfe modes of difpenfation. 
 The Old Teftament clearly revealed and promifed a Sav- 
 ior to come, and thus afforded a folid foundation for 
 faith and hope : it was given to the church of Ifrael as 
 a rule of faith and practice ; — well adapted to the 
 then age and ftate of the church, equally as the New 
 Teftament to chriftians in a more advanced age and 
 ftate. 
 
 The do£l:rines of the New Teftament are comprif^ 
 ed in the Old, witnefs St. Paul, faying, that in preach- 
 ing the gofpel he had faid " none other things than 
 thofe which the Prophets and Mofes did fay fliould 
 come." 
 
 All the prophets are faid to have born witnefs 
 concerning Jefus. Indeed fome articles of our faith are 
 more clearly and fully exhibited in the Old Teftament 
 than in the New ; for inftance,~ the creation of the 
 world, — the f^iU of man, &c. The Old Teftament, in its 
 connexion with the New, is faid to be the foundation 
 on which the chriftian church and chriftian religion are 
 built, as in the text. Saint Paul confefleth his faith to 
 be, a " belief of all things written in the law and the 
 Prophets."* Timothy from a child knew no other 
 fcriptures than thofe of the Old Teftament ; but thefe 
 were able, fuilicient, to make him wile unto falvation, 
 through faith which is in Chrift Jefus. 
 
 Saint Peter afferts that " no prophefy of the 
 fcriptures are of private interpretation," not to be confid- 
 ?red as the private fentiment of a fallible man, as is the 
 
 caf^ 
 
 ABs xxiv, 14, 
 
i^ The Chnjiian Religkn S211. I. 
 
 cafe v/ith all other writings, " for the prophefy came 
 not at any time by the v/iil of man, but holy men of 
 God fpake as they were moved by the Holy Ghoft.'* 
 The writers of the New Teilament bare ample teftim.ony 
 to the infpiration of thofe of the Old Teflament, and ex- 
 "hibit their own writings as equally infpired. 
 
 In profecutlng the fubjeft thefe thre© things nat- 
 urally and neccifarily are to be illuftrated and evinced, 
 viz. The neceffity-— the truth— and divine authority of 
 the fcriptures. 
 
 The necefhty of a divine revelation, I think, will 
 clearly/appear from the following confiderations : 
 
 1 . The light of nature teacheth that there is a 
 God : a firfl: Being : the efticient caufe and laft end of 
 all other beings ; to whom they all have their tenden- 
 cy ; v/ho therefore muft be Supreme. 
 
 2. This Supreme Being ought to be worfliiped, 
 that is, acknowledged, reverenced and honoured, in 
 every refpeft as Supreme. If we derive all we are and 
 have from him, "and for the very purpofe, that we ren- 
 der or afcribe all to him, in promoting his honour ajnd 
 woriliip ; if He is infinitely above and more perfect 
 than ail other beings, as is nwft evident, certainly he is 
 to be refpefted, rsvered and honoured accordingly. 
 Thus, is it completely demonllrated that God ought to 
 be wor.(hiped. 
 
 3. The worfliip of God is not a bufmefs of na- 
 ture, fuch as feeing, hearing, walking, &c. which 
 therefore needs no rule to direft it ; but is a bufineis 
 which depends upon art, a divine art, and muft be reg- 
 ulated by certain rules. 
 
 4. In the prefent ftate of mankind, natural rea- 
 fon is not fufficient to furnilli us with thofe rules, be- 
 caufe it is depraved and corrupt as all muft acknowledge 
 who are dilated by reafon. Upon aftual experiment 
 made for this purpofe and continued through fucceffive 
 ages, the refalt was, the world by wifdofn knew not God. 
 And when they knew him, tbat is, had the means of 
 
 knov/iug 
 
Ser. L of Divine Authoriiy. 13 
 
 knowing him, ihey glorified him not as God. Whence 
 compleat demonilration is obtained, that human reafon, 
 unafliiled by revelation, by its higheft improvements, 
 under its prefent depravity, is not fufficient to regulate 
 our condud in the worfliip of God. For the fame rea- 
 fon, the fayings and fentiments of wife men cannot af- 
 ford a fufficient rule, becaufe they depend folely on 
 reafon for their fupport ; from it, depraved as it is, 
 they borrow all their force. Nor are the diftates of 
 the Fathers to be relied on, for they, as well as we, 
 were men, and as fuch wfere not only rcftrifted by de- 
 terminate rules equally as wc, but alio were always fal- 
 lible and fomctimes falfs ; therefore could frame no 
 other than uncertain rules, a mere nofe of wax, equal 
 to none ; but a rule, efpecially in this cafe, ought to 
 be certain and infallible : hence it follows that a reve- 
 lation from heaven, is of abfolute neceffity to direft 
 men in the worfhip of God : fuch are the facred fcrip- 
 tures. 
 
 This may receive farther conlirmation if v/e con- 
 fider that the nature and reguifires of fuch rule very ex- 
 aftly agree with the fcripmiT, and with that only. 
 They are fuch as thefe : 
 
 A RULE to direcl: our faith and praffice towards 
 God, ought to be prefcribed by God only. V/hat thing 
 foever I command you, obfcr-ve to. do it : thou fhcilt not add 
 thereto nor diminijh from it. In vain do they ivorflnp me 
 teaching for dodrines the commandinents of men. A law 
 or rule of condu<5i: cannot be given by any other but 
 jby him whofe right it is to ri>le. The fcripture alone is 
 prefcribed by God to be our rule. All fcripture is giv- 
 en by infpiraticn of God. Another requifite to fuch rule 
 is that it be known, clear and perfpicuous ; otherwife 
 how could it lead us to the knowledge of our duty : 
 fuch is the fcripture, at leafl in things which more im- 
 mediately refpect our faith a^d practice, it being plain 
 And eafy to be underlfood, . 
 
 A FURTHER 
 
14 ^h^ Chrlfiia?! RdigiQn Ser. \. 
 
 A FURTHER requifite of fucli a rule is that it be 
 fixed and determinate, conflant and unchangeable, eve- 
 ry where conliilcnt vsSth itfelf : otherwife how could it 
 be a fure guide to our conducl : fuch is the rule pre- 
 fcribed by God in his written word : it is ^2 fure word 
 cf prophefy. Again, fuch rule ought to be compleat 
 and adequate to its defign in regulating our faith and 
 practice ; which may neither be increafed or diminifti- 
 ed : otherwife it were incompetent to meafure its ob- 
 je<5t : fuch is the fcripture ; for nothing is incumbent ou 
 us which it does not prefcribe, either with refpeft to 
 faith or manners ; nor, on the other hand, does it re- 
 quire any thing which it is not our indifpenfable duty 
 to receive, or which does not pertain to our duty to 
 God. All fcripture is profitable for doctrine , for reproof 
 Sic. All things contained in it are writte?! for our 
 kar7ii72g, he. Finally, fuch rule ought to be received 
 and made public : otherwife how could it determine 
 and put an end to controverfies that may arife between 
 parties ? but the fcripture rule was publicly given by 
 divine authority : thus to the Jews ^ivere coimnitted the 
 oracles of God ; and by them were received with com- 
 mon confent. 
 
 In this manner, the neceffity of divine revelation 
 may, in my opinion, be fully demonilrated : That it 
 be committed to writing is alfo neceffary, will appear 
 from the following confiderations ; fo urgent is this ne- 
 ceffity, that the church could not be, or exift without 
 the written word : not indeed in an abfolute fenfe ; for 
 God, had he feen fit, might have made other provi- 
 fion for her being and prefervation ; but on fuppofition 
 that God hath appointed his written word a mean to 
 falvation, flie is under aneceffity of pofTefling it : thii 
 necefTity feems to be exprelTed by the Apollle Jude, 
 ver. iii. We find many inflances in which God com- 
 manded the writing of his word, viz. by Mofes fre- 
 quently, by Mofes and Jofliua conjointly, Ifaiah, Jere- 
 miah, Habbakuk, and St. John in the Revelation ;: 
 
 and 
 
Ser. i. of Divine Authority. 15 
 
 and it is more than probable, that all the facred writ- 
 crs wrote as well as fpake by exprefs authority from 
 God and under the conftraining influence of his fpirit : 
 what adds force to the argument is, that God himfelf 
 with his own finger firft began the facred writing, on ta- 
 bles of (tone : had it not been necelfary he would nei- 
 ther have done nor commanded it. The manifold and 
 abfolutely neceffary ufe of fcripture affords a cogent ar- 
 gument in proof of the point in hand : all, the whole, 
 fcripture -was given by infpiration of Gcd and is profitable 
 for doflrine, for reproof for corredion : for inJiru6lion 
 in right eoufnefs. Thefe things were turitte?! for our learn- 
 ing. Thefe are written that ye might believe that fefus 
 is the Chrift, the Son of God ; and that believing ye might 
 have life through his na?ne. 
 
 The reafons for which infinite wifdom faw it ne- 
 celfary that the revealed word fliould be committed to 
 writing were probably fuch as thefe, firft. The iliort- 
 nefs of human life. By the time in which Mofes liv- 
 ed and the fcripture began to be written, the life of man 
 was rqduced to feventy, or eighty years, as Mofes him- 
 felf gfves the account in the 90th Pfal ; — For fome of 
 the firft ages of the world, when the life of man was ex- 
 tended nearly to a thoufand years, God was pleafed 
 to preferve and propagate the heavenly doflrine by oral 
 tradition, affifted by frequent immediate revelations 
 made to the Patriarchs. — Second, the number of men 
 and mem-bers of the church were increafed. Third, The 
 danger and infecurity of its fafeguard, to be expelled 
 from tradition alone : for during the preceding times 
 of tradition, many corruptions had crept in already and 
 more were to be feared ; pious Jacob found occafion to 
 purge his family of ftrange gods, which had gained ad- 
 mittance into it. Gen. xxxv. 2. — Fourth, The uncer- 
 tainty of things which depend, wholly on human 
 memory, efpeclally things of religion. — Fifth, Becaufe 
 of the permanent flability of revealed truth. Sixth, 
 Becaufe of the perverfe cunning and zeal of Heretic? 
 
 and 
 
i6 The Chrijtian Rellnm Ser. L 
 
 and Seducers ; \7ho might more eafily pervert unwrit- 
 ten tradition to favour their ov/n errors. 
 
 Hence the divine revelation recorded in the Old 
 and New Teftament is emphatically filled, the fcr'ipture^ 
 the ivrithig, by way of eminence ; becaufe of all 
 writings it is infinitely the moft excellent and interefl- 
 ing : it contains the words of eternal life. It is called 
 not fim.ply, the fcripture, but the holy or fscred fcrip- 
 ture ; for it is the genuine olFspring of the Holy Spirit. 
 Treats of the moil holy fubje^s, our duty to God 
 through Chrift : — it tends to anfwer the moft holy pur- 
 pofes, the glory of God, the edification and eternal 
 falvation of men, and pi-oduceth the mofl holy fruits, 
 love and obedience to God, and benevolence to men. 
 
 Let us next attend to the evidence of the truth- 
 jmd genuinenefs of the facrcd fcriptures. By the truth 
 of fcripture, we mean, that what it contains is true ; fo 
 that it cannot deceive or err ; it is a fure word of pro- 
 "phefy, ' Tbelcfi-imGriy of the Lord is furc. It is noted in 
 the fcripture of truth. Thy word is truth' 
 
 In particular, its doclrinal and hiftorical parts exaft- 
 }y agree ; the former with right reafon and trutft, the 
 latter with matters of faft : its praftical parts with the 
 will of God : its prophefies, promifes and threatnings 
 with the event, not otherwife nor lefs than if both 
 were prefent face to face. Can it be otherwife ? It 
 hath the God of truth its Author — Chrifl the truth it- 
 felf, the faithful and true witnefs, its Voucher — the holy 
 infallible Spirit of truth, its Infpirer, and holy jnen of 
 God as ?noved by him, its Wrkers. It is far more fure 
 and certain than any other revelation, even though it 
 lliould come from one arifmg from the dead, or even 
 from the angels themfelves. But this may more fully 
 appear when we come to confider the evidence of its 
 divine authority. — At prefent let us purfue the argu- 
 ments wUch demonfb-ate it true and genuine. 
 
 I. Vv^E have, to fay the leafl, as good evidence 
 of the truth and genuinenefs of the facred writings as 
 
 we 
 
Ser. I. of Divine Authority. if 
 
 we have of any other ancient writings. What proof 
 have we that the books of Cicero, Homer, or any 
 others, were the produdtions of the men whofe names 
 they bear, more than this, tradition has handed it down 
 for truth, with univerfal confcnt, it has been received 
 for truth, it never has been proved untrue. Addition- 
 al proof is that thefe books have been mentioned, re- 
 ferred to or cited by various writers in every age fmce ; 
 what better evidence can we have that any ancient book 
 is genuine ? It is true, that this is dM human tedimony, 
 not divine, yet judged fufficient to f^tisfy us in every 
 other cafe ; but this is as good evidence of the genu- 
 inenefs of the facred writings, as of any other writ- 
 ings : and if this be not fufficient to give credit to the 
 facred fcripture, it is equally infuiEcient for any other 
 books ; they mufl all be rejefted as fpurious. 
 
 TrtAT the Bible, at leafl the Old Teftanient, is a 
 genuine authentic book, we have not only all this evi- 
 dence in its full extent, but v/e have more, we have o- 
 Ver and above, the teftimony of the authentic public 
 records of the Jewifli nation ; but public records in all 
 cafes are admitted as good evidence : 
 
 It is found on their records, that the whole of 
 the Old Teflament, containing the very fame books 
 which we now have, was delivered to their nation by 
 God himfelf or his fpecial order, and received and ven- 
 erated by them as a revelation of his will. The five 
 iirft books, called the book of the law, were received 
 and depofited in the fide of the ark of the covenant, 
 by fpecial order. Deut. xxxi. 24, 25, 26. WbenMofes 
 had made an end of ivriti?ig the words of this law in a 
 book until they ivere finijhed^ that Mofcs commanded the 
 Levites, faying, take this book of the lazv and put it in 
 the fide of the ark of the covenant of the Lord your God : 
 that it . may be there for a -witnefs againfi thee* The 
 other books or parts of the Old Teflament, written by 
 different holy men of God as they were moved by the Ho* 
 ly Qhoji^ in f«ccecding times and ages, were received 
 
 C and 
 
i'3 The Cbrijiian Religion Ser. L- 
 
 and ufed by that people as authentic canonical fcrip- 
 ture immediately upon their being compiled and given 
 them for that purpofe : until the canon of their fcrip- 
 ^ufe, the Old Teftament, was completed by Malachi : 
 of the truth of this we may be aiTured from the tefti- 
 mony of authentic church hiflory, particularly that of 
 the Jewiili Church. 
 
 2. The facred fcripture exhibits i'n itfelf, diflin- 
 guiiliii"ig marks and figures of a true and genuine writ-. 
 jng ; fuch as thefe,- 
 
 The writers appear to be men of probity and 
 truth, honeflly difpofed, and alfo men of abilities and 
 qualifications competent to the undertaking. There is 
 no appearance of their being influenced by intereiled 
 views of honor or emolument ; but quite the reverfe. 
 Tiiey, the writers of the New Teftament in particular, 
 were zealous advocates in a caufe, the caufe of chrif- 
 tianity, from which they well knew nothing but dangers, 
 ioffes, and even death itfelf could be the refult. That 
 •fo many different writers, in times and places fo diverfc, 
 ilrouJd every where fo exactly agree and harmonize on 
 the fame fubjecl, affords evidence that their guide was- 
 truth and their writings are genuine. The teftimony 
 of their moft deadly enemies, in not denying but con- 
 Ceding the fe£ls which they relate, and only imputing 
 them to falfe caufes, is invincible evidence that thefe 
 fads were truly related and could not be denied. They 
 write of things done in their own time, of which they 
 were eye and ear wit'neiTes, and muft certainly know 
 and could not miftake. Further, the -contents of the 
 Scripture ferve to prove its truth. Thefe, fo far as 
 they come within its ken, exadlly agree with right rea- 
 fon : to inftance in moral duties ; the fcripture teaches 
 nothing which is contrary to reafon rightly improved, 
 even moral Philofophers and Sophifts being Judges ; 
 thefe teach or require nothing, under the dircftion of 
 right reafon, which is not taught and required in a man- 
 Hsr inuel,! more excellent and perfe(5l, in the facred writ- 
 
 ingSo 
 
.Ser. i» of Tihine Authority. i^ 
 
 ings. As to Its hiftories, it every where agrees with 
 fa^ls : as might by an induction of particulars, would 
 time and room permit, eafily be made to appear. 
 Should we next turn our view to natural religion', both 
 to its fpeculative and doctrinal points, we might readily 
 perceive, that even in thofe in which it comes neareil 
 to truth and right reafon, we have much more excellent 
 and perfect inftruclion from the. fcripture. To prove 
 the truth of fcripture in things fupernatural and other- 
 wife unknown is now lefs difficult ; for we have no rea- 
 fon to fufpe£l: that of falfehood, in things fupernatural 
 or miraculous, which we always and every where find 
 to be truth in things natural and known : befide, fcrip- 
 ture hiftory and its fupernatural miraculous fa6ls are fo 
 blended and interwoven that a confirmation of the truth 
 of i|:§ hidory, is an equal confirmation of its fupernat- 
 ural and miraculous events. 
 
 Having thus far demonftrated the truth of the 
 fcripture in general, it may not be impertinent nor ufe- 
 lefs to Gonfider the reafons which ferve to eflablifh the 
 truth and genuinenefs of the New Teflament, in par- 
 Iticular. 
 
 1 . The fame arguments which have been ufed to 
 prove the truth of the fcriptures in general, that taken 
 from the Jewifh records only excepted, are all applica- 
 ble, in all their force, to the writings of the New Tel^ 
 tament, and equally prove them true, We have credi- 
 ble evidence from authentic approved hiftory, that the 
 fame facred books, which we now have in the New 
 Teitament, were all written by the Difciples, and con- 
 temporaries of Jefus of Nazareth, and that they were 
 very early and univerfally received and ufed by the 
 chriftian church, as true and genuine writings. 
 
 2. The credibility of the writers : The perfons 
 who wrote the wonderful things concerning Jefus appear 
 to have been men worthy of credit. That this m>ay 
 appear in a convincing light, wc are to remember, they 
 were eye and ear witnefes of the things which they 
 
 write : 
 
20 "The Chrifzian Religion Si:R. I. 
 
 write : they who faw the fa^ls bare record and knew 
 with certainty that their record was true : they declare 
 what they faw with their own eyes, and heard with 
 their own ears. They were not fingle witnefTes, nor 
 barely two or three, which amounts to legal evidence, 
 Ijut more, they were twelve ; nay, the principal faft, 
 without which the truth of all others muft fail, the ref- 
 urreftion of Chrifl, is attefted on the authority of five 
 hundred brethren, who at once were eye witnefles of 
 the furprizing all important event, i Cor. xv. 6. &c= 
 Of Elijah's afcenlion to heaven, Elifha alone was the 
 iblitary witnefs ; yet his fmgle teflimony v/as always 
 received by the Jews as worthy of credit. 
 
 They could have no temptation to riarfate a 
 falfehood, either from ambitious or avaricioufe views, or 
 any other felfifli motive : they full well foreknew, for 
 they were forewarned by their Lord, of the facrifices 
 they muft make in his caufe, that the things they were 
 to teftify, and the do£lrines they were to preach would 
 bring upon them, like a deluge, the odium of the 
 world ; and thence expofe them to every kind of dan- 
 gers, lolTes, perfecutions, infamy, poverty and even 
 death in its moft frightful forms. In their narrations 
 they conceal not their own faults and failings, as an im- 
 poftor would certainly have done. 
 
 They wrote and pubiiftied their writings while as 
 yet very many were Irving who were prefent and eye- 
 witneffes of the fa(5ls which they relate : who had feen 
 and heard Jefus, and were knowing as to many of his 
 mighty works : and among thefe many of their bitter- 
 efh enemies^ who were fufficiently inch'ned and might 
 eafily have detected the fraud, and would certainly have 
 done it, had not a confcicufnefs of the truth of the 
 fafts retrained them. Thefe writers are circumftantial 
 in their hiftory, they take particular notice of times, 
 places and perfons prefent when and where his miracles 
 were wrought ; nor do they difagree, in any thing ma- 
 ierialj one v/ith another , although, at the time of 
 
 writing 
 
Ser. I. cf Divine Author it]. ai 
 
 Writing they were very diftant one from another, both 
 In time and place. 
 
 Thil Y relate things done, not here or there fe- 
 cretly in fome by-corner ; but things of public notori- 
 ety, adled publicly in the open view of the world, their 
 mofl: rancourous enemies being prefent. We may add 
 finally, they fealed the truth of their writings witli 
 their blood : they, Vi/^ith true chrlftian heroifm endured 
 the moll intolerable torments and cruel death. They 
 died as martyrs to the truths of the New Teftament. 
 
 3. The truth of the New Teltament may be 
 clearly demonftrated from its univerfal and moft exaft 
 agreement with what is v/ritren in the Old. The very 
 nature and complexion of its contents prove it genuine : 
 particularly, That ail its parts, on fo great a variety of 
 fubjefts, and written by fo many different men, diftant 
 one from another both in time and place, without the 
 leafl fhadow of previous caballing or collufion, fhould 
 fo accurately agree and harmonize among themfelves — ^ 
 With the nature of things — with every true hifloryp 
 Jewifh and Heathen, as by adverting to particulars 
 would clearly appear, — ^We may add its agreement with 
 the Jews themfelves, its greatefl enemies ; for moft of 
 the pafTages of the Old Teflament cited in the New, 
 were explained in the fame fenfe by the ancient JewSg 
 as hath been illuflrated by ancient Vv r iters who were 
 well informed in Jewifh literature. — Permit me to add 
 finally, that the enemies of chriftianity, neither ancient 
 nor modem have ever been able, by folid proof, to 
 fupport the charge of falfehood, though often brought, 
 againfl the New or Old Teflament, or any part of them ; 
 but every writing is to be held true until it is fairly and 
 folidly proved to be falfe, 
 
 SERMON 
 
&mm^^''¥^^is.m-m 
 
 SERMON II. 
 
 iHi CHRISTIAN P.EUGION or DIVINE AUTHOR^ 
 
 ITY. 
 
 Ephefians ii. 20. And are bidlt on the foundation 
 of the Apoftles and Prophets^ y^sus Christ h'mfelfbe-- 
 
 ing the chief corner flone^ ■' 
 
 inl AVING In the preceding difcourfe 
 jlluflrated and proved the neceffity of Divine Revela- 
 tion, alfo of its being committed to writing ; and that 
 the Sficred Scripture, containing fuch revelation, is a 
 genuine writing and univerfally true 5 we now proceed 
 in the 
 
 3d Place to examine the evidence of its divine 
 authority and original : and this may be done with 
 greater facility becaufe its truth and genuinencfs being 
 now fufRciently eflablifhed, whatever proof it exhibits 
 of its own divine original, may with propriety be im- 
 proved and muft be admitted as good and decifive evi- 
 dence in the cafe ; but the fcripture every where a- 
 bounds with teflimonies to this purpofe i it univerfally 
 claims, as its unqueflionable right, to be received and 
 fubmitted to, with facred reverence, as the very ijuord 
 ef God and not of man ; to refer to particular inflances 
 would be an iipplication cf fuch ignorance of the fcrip- 
 * ture 
 
Ser. Hi of Dhlnc Aiiihorily. 2 J 
 
 ture as Is reproachful to' thofe who have the Bible with- 
 m their reach. 
 
 A SECOND argument is the neccmty of a written 
 Revelation from God : which has been ah-eady proved i 
 whence we conclude, that etther the facred fcripture, 
 "which we poiTefs, contains that revelation, or that there 
 is no fuch revelation given to men, nor ever was ; but 
 the lad fuppofition is abfurd, we mud therefore affert 
 and believe the former, and affirm that our Bible is 
 that word of God : this argument depends on a two- 
 fold hypothecs which mufl l^e confirmed ; the flrfi 
 that of neceffity there mud be a written revelation from 
 God : in addition to the proof already adduced for 
 this purpofe, permit me to fay this necedity may be un- 
 deniably proved both from the nature of God, and 
 of man ; for to God is due wordiip and obedience, 
 tvhich cannot be rendered unlefs the manner of hie 
 wordiip, and his. will which is to be obeyed, be re-> 
 vealed by God himfelf : alfo from the nature of man, 
 Dvhich conlids of an immortal foul capable of eternal 
 happinefs or mifery, in another date : he is therefore 
 in abfolute need of being direfted, by certain prefcrib- 
 cd means, how he may avoid the one and obtain the 
 other ; but fince he is in himfelf utterly deditute of 
 fuch dire£lion, and has no other way to obtain it, he 
 ys in abfolute necedity that it be revealed to him by 
 God. There is and can be no other word of God, as 
 a danding rule of faith and praftice but the fcripture : 
 this appears both from the indu(5lion of particulars made 
 in the preceding ditcourfe, viz, neither natural reafon, 
 ftor philofophy, nor the documents of the wife, nor 
 the fayings of the Fathers, nor any enthufiadic fug- 
 gedions, can be that infallible word of God. This is 
 alfo evident from the very nature of the cafe : for there 
 are things in the chriftian religion and edential to it, 
 necedary to be knovv^n which are involved in mydery, 
 and. not knowable but only by divine revelation :— 
 Such as for indance, the Trinity of perfons in the De- 
 
 ity--. 
 
r4 The Chrijlian Religion Sjgr. IL 
 
 ity — the incarnation of the Son of God — -tlie tinion of 
 two natures in the Mediator — regeneration, &c.— 
 Thefe and other important doftrines, which lie at the 
 foundation of the chriflian reb'gion, are and can be 
 known no where elfe but from the fcripture. 
 
 Third, The nature and tenour of the things con- 
 tained in the Bible invincibly prove it to be of divine, 
 original. 
 
 These are fucfi as could not pofTibly be dictated 
 by any creature ; not by any evil fpirit or wicked 
 man, both becaufe the multiplicity of rules and injunc- 
 tions found in it, requiring, on the fevered penalties, 
 the utmoll purity, even fnilefs holinefs could not pojQi- 
 hly proceed from an unholy being ; for they are utter- 
 ly abhorrent from his nature ; and alfo becaufe, it 
 cannot be admitted that he fliould have denounced 
 fuch dire anathemas and curfes againfl himfelf, as 
 fanc^ion his own eternal punifliment, which are fre- 
 quent in the fcriptures : nor could they originate from 
 iioly angels or good men ; for to be guilty of fraud or 
 impofture is inconfiflent with their chara£ler, much 
 more to arrogate divine authority to their own inven- 
 tions ; but the fcripture univerfally claims fuch author- 
 ity to itfelf ; which clearly demonflrates, that it could 
 not be the produdion of good angels of good men : 
 it mult therefore, of neceflity, have had its origin from 
 God, invefled with his authority. 
 
 Fou RTH, The low rank and mean accomplifliments 
 of many of the writers of the facred fcriptures, com- 
 pared with the fubhme and myfterious truths which 
 they unveil, afford an incontellable proof that their 
 doctrines are of divine original. For the deep and 
 hidden things there openedtoviev/are fuchasfarfurpafs 
 the. capacity of all created reafon, even the molt exalt- 
 ed and improved ; this is manifeft, for inftance, in the 
 myfterious do6lrine of the Trinity, the origin of fin — ■ 
 the hypoflaticaJ union of the two natures in the perfon 
 of Chrifl-— the redemption of men by the blood of the 
 
 Son 
 
Ser. IL of Dhine Authority, 25 
 
 Son of God, &c. The moil enlightened and penetrat- 
 ing philofophersj aided by all their voluminous au- 
 thors, lliould they unite to a man, combine all their fa- 
 gacity, and exert every nerve of genius, would find 
 themfelves utterly unequal to the tafk of unfolding 
 thefe myflerious truths which are revealed and written 
 in the facred volume ; written not merely by men, but 
 men of the lower clafs of mean condition, Hiepherds, 
 plowmen, fifliermen, mere ignorant laymen, furniilied 
 with no kind of literature, without ikill either in logic 
 or oratory ; with infallible certainty we may conclude, 
 they had the knowledge of thofe myfteries, not other- 
 wife than by immediate infpiration from God. 
 
 Fifth. The many fignal interpofitions of Divine 
 Providence in approbation and fupport, both of the in- 
 fpircd penmen, and the religion founded on their writ- 
 ings clearly demonflrate it to be the caufe of God. — > 
 If we confider either the miracles which were wrought 
 m favour of the fcripture, which we fliall foon m.ore 
 particularly attend to, or the manner in which the doc- 
 trines contained in the Bible Vv^ere propagated, main- 
 tained and vindicated, by the inftrumentality of the A-. 
 poilles, we fliali every where difcover an extraordina- 
 ry care and watchfiilnefs of Divine Providence : par- 
 ticularly, if we confider the milTion of the Apoflles to 
 preach and publifli the Gofpel ; is there not a clear 
 difplay of the extraordinary interpofition of the Mofl 
 High, that Chriil fliould feleft, in preference to all. 
 others, men of the lower rank, furniflied with no ad- 
 vantages of birth, fortune, fame or literature, and fend 
 them forth, as his heralds through the world, to pro- 
 claim one yefm^ crucified in Judea, as the only and 
 Almighty Saviour of the world, together Vv^ith a prom- 
 ife or the reward of eternal life, to them who iliould 
 receive him, on their teilimony ; at the fame tim^e de- 
 nouncing the puniihment of eternal death to all v/ho 
 Ihould refufe him ? and that this inflitution, in itfelf fo 
 unpromifing, ihould, in fuch hands, in fo iliort a time, 
 
 D make 
 
56 The Chriftian Rdigwn SEk. li, 
 
 tcidkc fo great a progrcfs through 'the world ; and th"at 
 in the face of the iitmofl oppofition from earth and 
 hell in combination ? Alfo the effc£l:nal fupport and 
 i)refervatian given to the Apoflles on this extraordinary 
 embaiiy : how remarkably was the arni of the Lord 
 made bare, in that, timid unarmed men, fent among 
 ravenous wolves, equally fo that the churches formed 
 by them, which were truly heartlefs and feeble, jfliould 
 be fo powerfully faCcoured and defended agaihfl the 
 alTauking force of nearly all tlie world, and that even 
 down to this day ? In this the approving hand of God 
 will appear yet more confpicuous, when we conflder 
 tlie arduous tailc inipofed on the Apoflles, and the in- 
 fuperable difficulties which attended it ; their bufinefs 
 was to perfiiade men, of every nation and religion, to 
 denounce the religion and mode of worfhip embraced, 
 fevered and even idolized, with univerfal confent, by 
 their forefathers, their contemporaries, their families, 
 neighbours and deareft conneilions, to which they 
 were almoft invincibly attached and bigoted by the pre- 
 judices of education, and long efliabliflied hereditary 
 cuftora and habit : But to perfuade men to alter their 
 teligiotrs fentiments:, rights and cufloms, whether true 
 or falfe, is one of the hardefl: things in the world, ef- 
 pecially when ccnfxrmed and deep rooted by the aid of 
 bigotry and fuperftition : fuch was the bufinefs afTigH- 
 ed to the propagators of Chriftianity : not only this 
 but a flili more arduous difficulty was to be encounter- 
 ed, they were fent to difciple all nations, Jews and 
 Heathen, to Chrift and his religion : to perfuade them 
 not only to renounce aild abandon their native religion, 
 but cordially embrace, in its flead, a religion, of all 
 others, the mofl thwarting and difgufting to the pride 
 of the human heart ; the embracing of which, at the 
 fame time, they well knew, would expofe them to the 
 reproach, angry refentment and cruel perfecution of tlic 
 world around them, and even to the mofl tormcnting 
 death. Can it be thought that any power fliort of 
 
 Divine 
 
Ser. I J. of Divine Authority. 27 
 
 Divine and Omnipotent could give fuccefs to fuch an 
 undertaking ? We may add, the horrible judgments of 
 God executed on the oppofers and perfecutors of the 
 Chriftian caufe, for inilance Herod, Pilate^, Julian, &Cc 
 clearly fhew it to be under his divine patronage, and 
 that his watchful Providence takes its part and aveng- 
 Cth its wrongs. 
 
 If wt look to the fevere and fignal punifliments 
 inflicted on the violators of the do£l:rines, precepts and 
 inflitutions of the fcriptures, both Old Teftament and 
 New ; to inflance only in Nadab, and Abihu, and Uzzah, 
 in the Old, and Annanias and Sapphira his wife in the 
 New ; we may fee convincing evidence that fcripture 
 do^rines and inflitutions are held under the patronizing 
 care of a watchful and avenging Providence : they 
 who prefumptuoufly difregard them do it at their per- 
 il. From all thefe particulars, confidered in connec- 
 tion, it appears, with irrefiflable evidence, that God 
 hath openly attefted his high approbation of the fcrip- 
 ture and its religion, and holds them under his foftcr- 
 mg care as his own olispring 5 but he would not nor 
 could he, approve and give fuch countenance to an im- 
 poflure : we may therefore on fure ground conclude, 
 without all peradventure, it is of Divine original and 
 authority. 
 
 Sixth. The vifible marks and charafteriflics, in- 
 herent in the fcripture itfelf, evince its Divinity. Such 
 as its antiquity ; the five books of Mofes taken togeth- 
 er, make up the oldefl book in the world ; it has been 
 extant now more than three thoufand years ; and the 
 whole of the Old Teftament more than two thoufand, 
 and the New about feventeen hundred. Alfo its per- 
 petuity in duration while all other antient books have 
 been devoured, either by time, devaflations, wars or 
 conflagrations, this by a kind and watchful Providence 
 has been preferved entire, and handed down even to 
 our times. Likewife the harmony and perfeft confift- 
 ency of all its parts. We may add the humble majefly 
 
 of 
 
2-8 The Chrijlian Religion Ser. II. 
 
 of Its flile conne£led with its fo great power and ener- 
 gy- 
 
 Seventh. This foundation truth is invincibly 
 
 fupported by the miracles which have been wrought in 
 its confirmation. 
 
 A PROPER miracle is an a£l: above created pow- 
 er, and belide or contrary to the eftablillied laws of na- 
 ture, and can be performed by none but God the au- 
 thor of nature and its laws ; nor is it in the power of 
 God to work miracles in favour and fupport of that 
 which is not true ; but certain it is, he hath done ma- 
 ny and great miracles in favour of fcripture truths :— 
 this is certain both from the teftimony of other writ- 
 ings concerning the fcripture, and alfo from the tefli- 
 mony of fcripture concerning itfelf. Which teflimo- 
 nies of fcripture however are not to be here urged as 
 divine, left we ftiould argue in a circle, but as human 
 teftimonies, which we have lliewn to be true, and ful- 
 ly to be relied on ; having demonftrated the fcripture 
 to be a true and genuine writing, we may with pro- 
 priety improve its teftimony, though as human, yet of 
 equal, nay of greater validity than any other hiftory, 
 becaufe its truth is fupported and eftablilhed on better 
 evidence. 
 
 The miracles wrought by a power clearly divine 
 in coniirniation of the fcripture, both under the Old 
 Teftament and New, efpecially the latter, were many 
 and mighty ; as is abundantly evident from facred hif- 
 tory. By the miraculous hand of the Redeemer, the 
 God of Ifrael, his people were refcued, with mighty 
 figns and wonders, from cruel flavery in Egypt, con- 
 duced on dry ground through the midft of the fea, and 
 through the wildernefs, and for the fpace of forty 
 years, by a conftant miracle, were lupplied with food, 
 and raiment, and water from the rock. By a notable mir- 
 acle, Elijah confounded the priefts and worihippers of 
 Baal, and conftrained the fpe^ators to acknowledge 
 the Lord the only God, 
 
 Thp.se 
 
Ser. IL of Divine Aiiibority. 29 
 
 These and many other miracles were wrought In 
 confirmation of the fcriptiires of the Old Teftament. — 
 The prophet Ifaiah foretold and particularly deciphered 
 fome of the wonderful things which fnouid diftinguilh 
 the times of the Mefliahj viz. that the eyes of the blind 
 fhould be opened, mid the ears of the deaf unjioped ; the 
 lame man leap as an hart, and the tongue of the dumb 
 ftng. This was literally fulfilled in the miniilry of Je- 
 fus of Nazareth, as every one knov/s who has any ac- 
 quaintance with his hiftory : we there read, that the 
 deaf hear, the blind fee, the lame walk, the tongue cfthe 
 du?nb is Icofened, and the dead are raifed. To refer to 
 particular inflances is needlefs. Modern infidels have 
 had the effrontery to deny that Jefus wrought any mir- 
 acles, and that any were ever wrought by Prophets or 
 Apoflles in favour of the fcripture ; but it is worthy of 
 cbfervation, that they, who lived at the time, were 
 eye and ear witnefles of thefe fupernatural works, had 
 not the impudence to deny the fafts ; no they were 
 acknowledged not only by the friends, but even by the 
 enemies and warraef!: oppofers of the chriPtian caufe ; 
 they GonfeiTed they were fupernatural works, wrought 
 by a fupernatural power, they only denied it to be di- 
 vine. Hear the confeifion of the chief priefls and 
 Pharifees, convened in council for tlie purpofe of ob- 
 {]:ru£ling the fuccefs of the miracles and do6i:rines of 
 Chrift, thefe wTre his bittereft enemies and finally hi3 
 accufers and murderers ; the voice of this council is, 
 this man doth many miracles, if we let him thus alone all 
 men will believe on him. The miracles wrought by 
 Chrill and thofe to whom he gave pov/er, properly at- 
 tended to would force from every difcerning unbiaflcd 
 mind the confeffion of Nicodemus, Rabbi, we know 
 that thou art a teacher come from God : for no man can do 
 thefe miracles which thou doeji except God be with him,— 
 Whenever a proper miracle is wrought, the hand of 
 God is to be feen and confefTed, as ov/ning and approv- 
 ing both the teacher and his doftrine } but w^e have lUl 
 
 the 
 
3'S> The Chrtjiian Religion Ser. IL 
 
 the evidence that can reafonably be wiflied for or need- 
 ed to convince us that many notable miracles have beeii 
 actually done, both under the Old Teftament and the 
 Nev/, in confirmation of fcripture truths : of this we 
 have not only the tefliraony of the fcripture itfelf, as 
 has been iliewn, but the concurrent teilimony of pro- 
 fane hillory ; ibme cf the miracles of the Old Tefta- 
 ment are mentioned in the works of heathen writers ,; 
 many of the miracles wrought by Chrift and his Apoff 
 ties are taken notice of in thp writings both of Jews 
 ruid Heathen. Thus, I thii;k, the miracles wrought 
 for that purpofe, afl'ord full demonflration that the 
 fcripture, and confequently the chriflian religion which 
 is built upon it, are of Divine authority. 
 
 EiGPiTH. The prophefies .contained in the Bible^ 
 in connection v;ith their fulfilment, afford another in- 
 fallible proof that God is its author. It is felf evident 
 that none but the omnilcicnt could foretell and minute- 
 ly dc"fcribe things hundreds ahd thoufands of years be- 
 fore they exifl: : fuch predictions are numerous in the 
 writings of Mofcs and the Prophets, of Chrifl and 
 his Apolllcs ; that thefe are true and genuine writings, 
 and to be received as fuch, you have feen fully con- 
 firmed, in a former difcourfc ; there 'is therefore no 
 reafon to queltion that the prophefies contained in 
 them were given out and written, from Mofes down- 
 ward to the perfe^ing and fealing the whole canon of 
 the fcripture by St. John the Divine, at the time and 
 by the very pcrfous as there reprefented. 
 
 Fp.om the death of Mofes to this time is more 
 than three thoufand years, from the compleating oi 
 the Old Teftament canon by tlie prophet Malachi, is 
 near twenty three hundred years, and from the perfect- 
 ing of the whole fcripture by St. John in the Revela- 
 tion is about feventeen hundred years. 
 
 The enemies of Chriflianity, to difcredit the fa< 
 cred volume and perfuade us to rejeft it as fpurious, 
 tell us " that the pretended prophefies found in it are 
 
 "* of 
 
Ser. IL of Divine Authbrify; ^i 
 
 " of much later date, and were written after the' e- 
 *' vents which they would feem to predift," the events 
 fo exaftly ccrrcfpond with their predi<ri:ions that they 
 would coniider them rather as hiftories than prophefies ; 
 having no other way to evade the force of this argu- 
 ment in favour of Divine Revelation j but that this is 
 a mere evafion and utterly void of truth, you may be 
 aflbred from the evidence which has been adduced to 
 the contrary ; for if the fcripture is no impoflure but 
 a true genuine writing as has been demonitrated, wc 
 may thence obtain certainty that the prophefies contain- 
 ed in it, were given out at the time and by the fime 
 perfons as there related. Had infidels any colourable 
 pretence for this evafion, with refpeft to thofe prophe- 
 jies which were long fmce fulfilled, yet certainly they 
 can have none as to thofe which are now, at this ve- 
 ry time, clearly fulfilling, before our eyes, and in the 
 open view of all the world : and fuch there are. I 
 fliall particularly confider but one, of many which are 
 to the prefent purpofe, it refpects the prefcnt ftate and 
 fituation of the Jews ; v/hich more than three thou- 
 fand years nnce was foretold with great accuracy, by 
 Mofes, as you may fee in the 28th Chapter of Deuter- 
 onomy ; a-partof his prophefy is expreffed in thefe 
 words. And the LordJIjaUfcatter thee among all people^ 
 
 from one end of the earth ccen unto the other. And a- 
 mong thefe nations flmll thou find no eafe, neither Jlmll the 
 
 fole of thy foot have refi ; but the Lord flmll give thee 
 there " a trembling heart andforrovj of mind. Then the 
 
 ■ *' Lord will make thy plagues zvonderful, and the plagues 
 *' of thy feed, even great plagues and of long continu- 
 " ance ; and thcyfjall be upon thee for afign and a luon- 
 " der, and upon thy feed forever. And our bleffed 
 •Lord, in his day, clearly forewarned that people, that 
 thefe awful calamities were foon to be infli<^ed by the 
 hand of the Romans, ^where lie fays, Thefe be the days 
 cf vengeance, that all things which are written may be 
 
 fulfdled'. For there fhall be great difirefs in the land, 
 
 OT'd 
 
32 516^? Chriflian Religion Ser. IL 
 
 cr.id wrath upon this people. And they Jloall fall by the 
 edge of the f word, and foall be led aivay capthe into all 
 stations ; and Jerufakni fjall be trodden doxun of the Gen- 
 tiles^ until the times of the Gentiles be fulfilled. We need 
 only to turn our eye-:- to the prefent ftate and condition 
 of this rejected, defpifed people, to fee the exa^ fulfill- 
 ment of thefe prophefies ; we iliall fee them, according 
 to prophefy, in hd: led away captive and fcattered a- 
 inong all nations. There is no civilized nation where 
 they are not found ; except where they have been ban- 
 iflied in difgrace ; yet no where intermixt or united 
 ■with any other people ; but arc, in all places kept dif- 
 tinft and known to be Jews : wherever they are, they 
 have 710 rc/l, in general have no fettled habitations or 
 landed property of their own ; they enjoy not the 
 rights of citizenfliip, of electing or being elected to 
 office, civil or military. In no part of the v/orld have 
 they any thing like either a civil or ecclefiaflical polity 
 of their own ; but are in fubjection to the government 
 where they happen to refide, be it defpotic or free j 
 they are viewed with an eye of reproach as a people in 
 difgrace. Such have been their iituation now for a- 
 bout feventcen hundred years ; agreeable to prophe- 
 fy, it hath been of long continuance ; and agreeably to 
 our Saviour's prediftion v/ill continue until the tiines of 
 the Gentiles be fulfilled : or in the language of St. Paul, 
 miiil the fidncfs of the Geiitiles be co?ne in. No other 
 people of equal or nearly equal antiquity can be found 
 or any remains of them among men ; for inflance, the 
 Egyptians, Philiflines, Chaldeans &c. their name is ut- 
 terly extinguiflied and they intermingled and fwallo"^- 
 ed up in the mafs of nations. 
 
 The Arabians, who are the pofterity of Ifhmael, 
 are an exception to the preceding remark ; for they, 
 pver fmce the days of Abraham their father,- have been 
 held up in the hand of Divine Providence, as another 
 remarkable inftance of the fulfillment of prophefy, in 
 the open viev/ of mankind. This prophefy was an- 
 nounced 
 
Ser. IL of Divine Authsrity. 33 
 
 nounced by a fpecial mefTenger from God, called an 
 angel, who appeared to Hagar, and foretold her that 
 the child \vith which /lie was then pregnant, by A- 
 bram, {hould be called JJIomael^ and ks will be a ivild 
 man ; his hand will be againji every ?7ian, and every marJs 
 hand againji him : and hejloall dwell in the prcfence of 
 all his brethren. The prophefy refpe^ls his pofterity in 
 their future generations ; his twelve fons called princes 
 fettled and dwelt in Arabia, near the borders of E- 
 gypt, where they continue to this time, a wild and 
 favage race, who, having their hand againji every man, 
 they live by rapine and plunder, whicli caufeth the 
 hatred and hoftilities of their neighbours ; vet none 
 have been able to extirpate them ; they have continu- 
 ed in this fituation, now for the fpace of three thou- 
 fand and feven hundred years nearly, and flill dzuell in 
 the prejence of all their brethren. But to return to the 
 Jews, who, although they are fcattered among all na- 
 tions, are yet kept diftinft and known from all other 
 people : the great and deftruftive overturnings and 
 revolutions which have taken place among the nations 
 of the earth for feventeen hundred years, have not been 
 able to blot out their name or make any material altera- 
 tion in their ftate ; furely the finger of God is here.— 
 We have in this inftance twofold invincible proof of 
 the truth and divine authority of the Chriflian Revela- 
 tion and religion, the one an exa£t and undeniable ful- 
 filment of prophefy, in open view before our eyes, 
 and the other a {landing continued miracle, of which 
 "we and all the vv^orld are witneffes, by which that ful- 
 filment is effefted ; for nothing fliort of the miraculous 
 hand of God could effeft it. As the feed of Abra- 
 ham were once feparated unto God, and fet up by 
 him, as a beacon, to diffufe light and inftrudion from 
 the revelation of his word,* fo now they are and have 
 been for ages, by his unfathomed wifdom and miracu- 
 lous power held up, in the open view of the world, as 
 D a {landing 
 
 * To the world around them. 
 
34 ''^be Chrijuan Religion Ser. IL 
 
 a {landing monument, an irrififlable demonftration, of 
 the infallible truth and divine original of his written 
 word. Was this evidence alone properly attended to, 
 there would not, there could not, be an infidel, or a 
 deifl in the world, at leaft where fcripture prophefies 
 and the pafl and prefent ftate of the Jews are known. 
 
 Ninth. I fhall add but one argument more in 
 proof of the great foundation truth we are attempting 
 to vindicate, it is this. The general fcheme opened and 
 profecuted throughout the facred volume, clearly de- 
 monflrates its divine original. 
 
 The author certainly had a mind fufficiently ca- 
 pacious and difcerning thoroughly to look through 
 things from the beginning to the end : and minutely 
 view all the intermediate objects, which might, as 
 means, tend either to aid or impede the great defign, 
 and the fitted means and methods to obflru£l: the one 
 and effectuate the other. The fcheme is that of man's 
 redemption by the mediation of the Son of God in- 
 carnate : to reveal him in his mediatorial charafter and 
 work, to lead men to know and embrace him as the 
 only Saviour of finners, is the great defign progreffive- 
 ly opened and harmonioully profecuted through the 
 whole fcripture. Old Teflamcnt and New ; in the for- 
 mer with a far lefs, though increafmg, degree of light 
 and clearaefs, than in the latter. A careful unbialTed 
 attention to this amazing plan as unfolded and carried 
 into effect by the word and fpirit of God, will produce 
 full conviction that known unto the author of it, mere 
 all his works from the beginning. That he is God, and 
 there is none like him : declaring the end from the begins 
 ning, and from ancient times the things that are not yet 
 done, faying my council fhall Jiand^ and I will do all 7ny 
 pleafure. 
 
 The limits affigned me forbid a more particular 
 
 difci^ilion of this argument, nor is it neceffary ; the 
 
 candid attentive reader will be fenfible that cogent and 
 
 conclufive arguments are not wanting fully to confirm 
 
 ♦ this 
 
Ser. II. of Divine Authority'. 31^ 
 
 this foundation principle of chriflianity, the truth and 
 divine authority of the fcriptures, which, at the fame 
 time, as folidly evince the Chriflian Religion of divine 
 authority ; the latter is built wholly on the former. 
 
 Of the manner in which the word of God was 
 communicated to the Prophets and Apoflles, take the 
 explanation from St. Peter, he fays, The prophecy cmne 
 not at any time by the will of 7nan, hut holy men of God 
 fpake as they were moved by the Holy Ghoji. Thefe holy 
 men, were the Prophets and Apoflles, whence we are 
 faid to be built on them as a foundation : the facred 
 word written by them is the fure foundation of the 
 faith and religion of chriflians. 
 
 It ought to be obferved that the Holy Spirit njov- 
 cd and infpired them in a diiFerent manner in different 
 parts of this bufmefs, things which were before un- 
 known to them, fuch as the hiftory of the creation, 
 the fall of man, &:c. which were pad, yet unknown, 
 ai;d predictions of things future, the knowledge of 
 thefe they received by tlie immediate infpiration of the 
 Holy Ghofl ; for there was no other way in which they 
 could obtain fuch knowledge. As to things already 
 known or which might be known by ordinary means, 
 fuch as the hiflory of Chrifl written by the Evangel- 
 ifls, the Afts of the Apoflles written by Luke, and 
 fuch like, they had, by a divine influence, fuch prefence 
 of mind, fuch religious care and caution, that they could 
 not err : at the fame time, in both, they had the gen- 
 tle accommodating influence of the Holy Spirit, in 
 fuch manner, that the feveral writers fliould ufe fuch 
 ftile and language, as was diflin6tive and charafleriflic 
 of the writer, as is obfervable in their writings. . 
 
 The books of both Teflamcnts are to be account- 
 ed authentic and canonical only in their original lan- 
 guages : as all public inllruments and writings are val- 
 id only in their originals ; becaufe thefe holy men on- 
 ly, who were furniflied with the infallible guidance of 
 tl^e Holy Spirit could utter an infpired and authentic 
 
 fcripture. 
 
■36 The Chriftian Religion Ser. IT, 
 
 fcripture. The original authentic languages are the 
 Hebrew and Greek : the Old Te^ament was original- 
 ly given to the church of Ifrael in Hebrew, with this 
 exception, that fome fmall parts of it, in E-)yra, Efther, 
 Jeremiah and Daniel were written in the Chaldean lan- 
 j^iage. That the New Teflament was written only in 
 Greek, is acknowledged in the chriftian church : there- 
 fore we receive the fcripture as authentic only in thofe 
 languages. As the church of Ifrael held no other but 
 the Hebrew of the Old Teftament, fo the chriftian 
 church holds none but the New Teftament in Greek as 
 canonical. The books called Apocrypha, not having 
 hetn originally written in Hebrew, and for other good 
 reafons, were never received, either in the Jewifti or 
 chriftian church, as canonical fcripture. However the 
 facred fcriptures, for the common ufe of the church, 
 may and ought to be tranflated into other languages ; 
 and tranflations in any language are to be received as 
 authentic, fo far as they truly copy the original, by 
 v/hich they are always to be cautioufly examined. II- 
 luftrious and forever to be adored was the kind provi- 
 dence of God, in preferving thefe fountains of divine 
 wifdom "; not only that they have not been wholly and al- 
 together loft, but that they have not been mutilated by 
 the lofs of any one book, nor even corrupted with any 
 very material error. While thefe fountains have been 
 thus fecure, not fo much as one of the more ancient 
 tranflations has come down to us entire. 
 
 From human tranflations may be learnt every 
 thing neceft'ary to falvation, provided they only agree 
 with the original in eflential parts, as they all have 
 been -wont to do which have been received by the chur- 
 ches ; although at the fam»e time they may difagree and 
 be deficient in many things of Icfs importance. We 
 may reft alTured and fatisfied, that the facred books are 
 come down to us pure and genuine, although feeming 
 mconfiftancles, real difficulties or deficiences in things 
 vhich do not at all affe£l the effentials of religion-, are 
 
 to 
 
Ser. ll. of Divine Authority. 37 
 
 to be met with in our tranfiations ; fuch things may- 
 well be expected, and are to be imputed either to our 
 ignorance of ancient cuftoms, ufages, idioms of fpeecli, 
 &;c. or to the milapprehenfion, careleffnefs or igno- 
 rance of tranfcribers ; it could not be otherwife unlefs 
 they all had been divinely infpired. 
 
 Ten thoufand fuch flaws and faults, avidioufly 
 hunted up and fet in their full fcrength and mod for- 
 midable array, by the zealous advocates of infidelity, 
 with a view to bring the Bible into diibredit and con- 
 tempt, have as little force in the ballance of wifdora 
 and a found mind, againft the weighty cogent argu- 
 ments which give firm fupport to the belief of its truth 
 and divine original, as a ftraw in the fcale againft 
 bulky mountains ; while in the mean time, the feveral* 
 perfectly harmonize in things effential, fuch as, ar- 
 ticles of faith, precepts, promifes, threatenings, &c. 
 
 The following reafons may give us aiTurance that 
 the fcriptures, in their originals, have not been materi- 
 ally corrupted. i . Bccaufc to permit it is contrary to 
 the kind and watchful providence of God ; will not he 
 who numbers and guards the hairs of our heads, watch 
 over and preferve the foundation of our religion, our 
 eternal falvation ? 2. Chrifl himfelf has given us his 
 word, that Will heanjen and earth pqfs, one iota or one tit- 
 tle JImU not pafs fro?n the law, Uill all be fulfilled, 3. 
 The authority of fcripture cannot be fupported with- 
 out the purity of its originals ; but fmks at once upon 
 the fuppolition of any material corruption in them. — 
 4. Neither the Hebrew of the Old nor Greek of the 
 New Teftament hath been corrupted, therefore none : 
 not the former, becaufe it could not have been done by 
 the Jews, for they were afliduous even to fuperflition, 
 in their zeal to prefer.ve its purity : as appears from 
 their own Mafora, a Jewifli book fo called, and alfo 
 from the teflimonies of Philo and of Jofephus, kc. — 
 Chrifl and his Apoftles never upbraided them with 
 
 this 
 
 * Approved Tranflatlons, 
 
3$ '^T'he ChrijVian Religion S'kr, II, 
 
 this fault, nor anj where gave the lead Intimation that 
 the Jewilli fcriptures were corrupted, as doubtlefs they 
 would have done, had they been chargeable with it.-— ?• 
 Nor was it ever in the power of chriftians of any de- 
 nomination, had they been eyer fo much difpofed to 
 coi-rupt it, the multiplicity of copies widely diffufed 
 through the world rendered it utterly impolTible : — 
 Likewife by reafon of a variety of fefts, with a vigil- 
 ant and jealous eye watching one another ; the Jews, 
 at the fame time, in great numbers, ftanding round 
 narrowly eying, and fufficiently prompt to dete£l eve- 
 ry miftep ; having been corrupted by none, either 
 Jews or Chrifb'ans, it remains uncorrupt. 
 
 No more has the Greek of the New Teftament 
 been corrupted ; for the fuppofition militates againft the 
 wifdom and goodnefs of its divine Author ; he, who has 
 engaged that one iota fliall not pafs from the law, the 
 Old Teltament, we may be aifured, will take as effe6^- 
 tial care for the prefervation and purity of the Gofpei 
 or New Teftame^t. 
 
 We have this farther conflderation. The pious 
 7eal of the wife and foithful watchmen, the eminent 
 doclors and teachers in the chriftiau church, and fuch 
 there have been in every age, hath always moved thera 
 with a vigilant eye to guard its purity, and with pru- 
 dent care and diligence remove and amend any little 
 corruptions that might have been introdueed by its ad- 
 verfaries. 
 
 The fubjeft opens an extenfive field for the culti- 
 vation of many interefling practical ufes of improve- 
 ment : but having already furpaifed the limits prefcrib* 
 ed, am not permitted to enter upon it, farther than 
 barely to fuggeft, that it is highly incumbent on the 
 teachers, the miniftcrs of the chriflian religion, feriouf- 
 ly and often to urge and inculcate on their hearers, the 
 divine authority of the fcriptures : this appears to mc 
 of fo great ufe and even neceiTity to the fuccefs of our 
 miniflry, in the promotion of the well being of the 
 
 church. 
 
SfR. Ih (f Dlvme Authority., I9. 
 
 church, and the falvation of foiils, that I cannot per- 
 fuade myfelf to pafs it without fome brief remarks. — 
 This is of great importance, as a mean an.d the only 
 effeftual mean to perfuade men to "hear and receive the 
 word, not as the word of men^ hut as it is in truth the 
 word of Cod. It is of moment that they are led to 
 coniider this as the firft element of the chriftian relit^- 
 ion, the very firft thing to be learnt and known in it. 
 Knowing this firft, fays St. Peter, to all chriftians, that 
 no prophefy, no part of the fcripture is of human, but 
 of divine authority : it is very obfervable, this con- 
 ftantly holds the firft place, in moft of the prophetic 
 writings, as may be feen by any one who will look to. 
 the beginning of the books of the Prophets : Thus 
 faith the Lord^ or the word of the Lord which canw to 
 the prophet by name, is the common introdu(5tion to 
 their writings. The divine authority of the fcripture 
 is not only the firft element, it is even the only fupporter 
 and foundation of the chriftian religion : thus much is 
 clearly afferted in the text : this therefore, before all 
 things elfc, as a foundatiDn, is to be rightly and firmly 
 laid, by the fpiritual builder ; fays St. Paul, as a wife 
 maftcr builder Ihanje laid the foundation ^ '<5'c. 
 
 This is at the bottom, as the foundation ftone of. 
 all other chriftian principles, doctrines and praftice y 
 if this be not ftrongly laid, but fails, they will unavoid- 
 ably all fail and fink with it. It is that foundation with- 
 out which neither faith nor obedience will have place 
 in our hearers : what is faith but to aflent, becaufe 
 God hath fpoken ? Unlefs we have a firm perfuafion 
 that God hath fpoken whatever is written in the Bible, 
 on what can faith reft ? Again, what is obedience, but., 
 to do what God commands ? Unlefs therefore we are 
 certain that God hath fpoken thefe things, which are 
 commanded in the fcripture, how ftiall we obey him, 
 or be certain that we do fo ? Hence, fays St. Paul to 
 the Theflalonians, Te received it not as the word ofnien, 
 but as it is i?i truth the word of Cod, which effcftually 
 
 workstb 
 
40 The Chrifilan Religion. Ser. IT, 
 
 worketh alfo in you who believe. The more the belief of 
 this firft foundation principle is rooted and fiourifheth 
 in our hearers, fo much the more will they abound in 
 every good word and work, and the whole of their 
 religion flourifli, their pious ardour to maintain good 
 works, watch againft and avoid fm, &c. will be preva- 
 lent and increafmg, and fo much the more ample will 
 be the harvell of all our minifterial labours. How 
 great is their number who are either ignorant of this 
 divine authority of the fcripture, or even deny it, not 
 only without the pale of the chriflian church, but in 
 its very bowels ! How many who carp and cavil at it I 
 Hov/ many, finally, who are wavering and in doubt 
 about it. Perhaps the chrillian can fcarcely be found 
 who does not, at times, find in himfelf fome fmall de- 
 gree of doubt and hefitancy concerning this firfl great 
 principle, the foundation of the whole chrillian rehg- 
 ion. How urgent is the necefilty fuch hearers are un- 
 der of the friendly feafonable aid of their fpiritual in- 
 flruclors : Is it not therefore highly incumbent on the 
 latter, ferioufly and frequently to give them their befl 
 affiilance, by flating to their liearers, in as plain and 
 forcible a manner as they are able, the reafons which 
 demand their firm belief and cordial reception of this 
 foundation principle : arguments for this purpofe, a- 
 mounting to corapleat demonftration, are not wanting, 
 but ready at hand : by thefe means, the ignorant may 
 be inftru6led, the carping caviller filenced, if not fliam- 
 ed, the wavering relieved and eflabliflied, the humble 
 chrifiian ftrengthened, and the unbeliever, in now and 
 then an inftance, perhaps reclaimed, and the whole au- 
 dience benefitted. 
 
 SERMON 
 
f^4.\ ^ --' -^ ., , L-^i:^$rfvl.fT4- 
 
 ^mm0^'T^^^^m&^^ 
 
 SERMON III. 
 
 THE TRUE GOD KNOWN ONLY t ROU DlVlNE REVE- 
 LATION. 
 
 I Corinthians i. 21, The world bywifdom knew 
 not God* 
 
 A HE knowledge and belief of the 
 being, perfeftions and government of God are the foun- 
 dation of all religion. 
 
 The inquiry is. How do mankind attain that know-- 
 ledge ? I anfwer, hy divine revelation. Whether rea- 
 fon, in the ft ate in which man was created, was fufE- 
 cient to inform him of all that was necelTary to be 
 known refpefting God and religion, belongs not to 
 the prefent inquiry : But what it is capable of now ? 
 We have no better way of determining this, than by 
 confidering what reafon, unaffifted by revelation, has 
 done in pafl ages* The Apoflle Paul, a man of great 
 learning, and well informed of the ftate of mankind, 
 affures us, that " the world by wifdom knew not God.'* 
 To prevent mifapprehenfions, and purfue the fubje61: 
 with perfpicuity, I ftiall. 
 
 First, Explain and ftate the meaning of the A* 
 poftle in this aiTertion. 
 
 Secondly, Endeavour to fliow the truth of it. 
 
 Thirdly, Anfwer the principal obje<51:ions againft 
 this affertioDj in the fenfe it ig explained and ftated. 
 
 F First, 
 
42 The true God known Ser. IIL 
 
 First, I am to explain and ftate the meaning of 
 the Apoflle in this allertion, " the \to\id by wifdom 
 knew not God.'* 
 
 The moll general fenfc in which men may be faid 
 to know God, is, to kfiotv that there is a God. The A- 
 poille caniiot be fuppofed to mean that the world, the 
 generality of mankind, had no idea that there was any 
 God. For it is abundantly evident that the Heathen, 
 w^ho were the largefl part of mankind, worfliipped ma- 
 f fy Gods. This they could not have done, if they had 
 no notion that there was any. 
 
 To know God, properly, is to kno-w that 
 there is a God, and but one God, and to have fome prop* 
 cr conceptions of his being, charaftei" and govern- 
 ment — to kiwzu that God is a feJf cxijient^ eternal, all 
 perfect Being : that he poifefles knowledge, power, 
 wiidom, iultice, goodnefs, truth, faithfulnefs, he. m 
 complete fulnefs— -that there can be no addition to, 
 nor diminution of his perfection — that he is, ever was, 
 and ever will be, the fame unchangeably great, glori- 
 ous, holy, wife, powerful and good Being. It im- 
 plies alfo that we know him as the Creator, Upholder 
 -and Governor of all things ; and alfo the relations God 
 ftands in to us, and we to him — ^what conduft and wor- 
 flilp God requires of us, or is becoming from us to him 
 ■ — the worth of his favour, and the way to obtain it. 
 
 It is, however, of lefs importance to know how 
 much the Apoille included in a jull knowledge of God, 
 than it is to know in what fenfe he denied the world of 
 mankind to have it, or what knowledge of God he de- 
 nies them to have. I imagine that he denies that they 
 iiad any jufl knowledge of God, his character, gov- 
 ernment or worlliip. 
 
 The world of mankind^ the Jews only excepted, 
 knew not that there was one only living and true God. 
 Confequently, the}' had no proper idea of the divine Be- 
 ing or charafter, of their relation or duty to him — of 
 
 the 
 
Ser. Ill* only fro7n Diwne Revektm, 4> 
 
 tTie worth of his favour, or the way in which it was to 
 be fought and obtained. 
 
 But we muft obfewe, the Apoftle's aflertion i§, 
 *' The world by w'tfdom knew not God." That is, 
 the world of mankind^ by all their wifdom, learning 
 and fagacity, knew not God. He does not affert, nor 
 intimate, that they had no knowledge of God by reye- 
 Ig.tion or tradition. The heathen undoubtedly had 
 forae knowledge of God, originally from revelation, 
 handed down to tl;em by tradition. The true religion 
 was taught by Noah, a pi-eacher of righteouinefs to 
 his poflerity, and handed down, for a kngth of ages, \)f 
 the Patriarchs to theirs. But fuch was the depravity 
 of mankind, and the power and policy of Satan, that 
 a great part of mankind " did not like to retain QotJ 
 in their knowledge." They were not contented with 
 the religion revealed and taught by God, nor with the 
 worfhip he had prefcribed. They vainly fancied they 
 could make fome amendments in both. They fpeculat- 
 e4 on thefe things, endeavoured to form a religion and 
 worfliip more agreeable to men's tafte. They made 
 various additions and alterations, according to their 
 own humours and inclinations, till, by degrees, they 
 had totally corrupted religion, and loft the knowledge 
 of the only true God. " They worlliipped them 
 which were no Gods, changed the truth of God into a 
 ije." That is, they worlliipped images, which are ly- 
 ing vanities, inftead of the true God. 
 
 And when they had thus loft the knowledge of 
 the true God and religion, they never recovered it, 
 until the gofpel was brought to them. All their priefts, 
 pliilofophers and ftatefmen, by all their wifdom, learn- 
 ing and fagacity, never regained the knowledge of the 
 true God. The wifeft and mqft learned among them 
 entertained falfe and abfu^d notions concerning God. — 
 They owned many Gods> worfliipped idols, beafts and 
 
 reptiles. 
 
 This 
 
44 The true God knovM Ser. III. 
 
 This was not only the cafe with the bulk of man- 
 kind, but with the wifefl of them. Nor was this the 
 cafe merely in the moft rude and dark ages of the 
 world, as among thote who were involved in the groff- 
 eft ignorance, but in thofe ages, and in thofe places 
 where learning jElcuriflied moft. In Egypt and Baby- 
 lon where learning was firft cultivated, in Greece, and 
 in Rome, wheij it was miftrefs of the world, the mod: 
 learned men in all thofe places, by all their ftudies and 
 wifdom, knew not the only living and true God — »had 
 no jufl conceptions of his being, character, govern- 
 ment, or the way in which his favour is to be obtained. 
 I proceed, 
 
 Secondly. To lliow the truth of this obferva- 
 tion, the world by wifdom knew not God, 
 
 This is made evident from hence, viz. That the 
 world of mankind, that one nation only excepted which 
 were favoured with divine revelation, fell into and 
 continued in the errors of polytheifm and idolatry. — 
 This can be fully flicwn both fiom facrcd and profane 
 hiflory. Idolatry was of ancient date. It is generally 
 fuppofed to have begun in Chaldea or AfTyria, where 
 learning flouriflied fooner than in other parts of the 
 world. Next the Egyptians worfliipped feveral Gods, 
 particularly Ofiris, Ifis and Apis. It fpread into other 
 nations. Many were the idols of the ancient nations, 
 "When Greece became famous for arts and arms, they 
 introduced the Gods of other nations. Athens, which 
 had been the feat of learning for ages, in the Apoil- 
 les days, was full of them ; yet even there, the true 
 God was the unknown God. 
 
 As the Romans conquered other nations, they 
 brought their Gods to Rome, and worfliipped them. 
 The very names of their Gods would make a large cat- 
 alogue. They had fome thoufands of them. It is not 
 eafy to fuppole they would have worfhipped fuch a 
 number of Gods, if they had known the only true 
 God. WQuld their wifefl and moft knowing men fo 
 
 eafily 
 
Ser. in. only from Dhine Revelation, 45 
 
 eafily have fallen in with the errors, fuperftition and i- 
 dolatries of the times, if they had known the only liv- 
 ing and true God ? It cannot be fuppofed. There- 
 fore, fince they embraced polytheifm and idolatry, and 
 neither taught nor pra6lifed any better, we muft con- 
 clude they knew no better. 
 
 There were in Greece and Rome, for ages be- 
 fore Chrift, many fages and philofophers renowned for 
 wifdom and probity. Their writings are yet extant j 
 yet we do not find in them any proper account of God. 
 Their notions of God, or rather of the Gods, were 
 very abfurd. Their philofophy confided principally in 
 morality, logick and ethicks. They were very in- 
 quifitive to find out wherein man's chief good or hap- 
 pinefs confifts. But they were greatly divided in their 
 opinions about it. Thofe Vv^ho have been at the pains 
 to colleft their opinions, have reckoned up fome hun- 
 dreds of them. This would not have been the cafe, 
 Jiad they known the true God, whofe favour is life.— 
 But they laboured in the dark. They wearied them- 
 felves in vain to find the door to happinefs— what was 
 the true wifdom for the children of men. 
 
 In Job's day, the inquiry was, " where fliall 
 wifdom be found." The philofophers fearchcd through 
 nature to find it, but in vain. Revelation alone dif- 
 covered " that the fear of the Lord was the true wif- 
 dom for man." 
 
 A FAIR experiment was made, for ages together, 
 when learning and philofophy were at the greateft height 
 in the heathen world ; what it was the utmolt human 
 wifdom and learning could do towards finding out the 
 true God, the true way of worlliip, wherein man's 
 true happinefs confifls, and the way to it. But all their 
 wifdom and learning failed them. Pertinent, therefore 
 is the inquiry of the Apoflle, " Where is the wife ? 
 Where is the fcribe ? Where is the difputer of this 
 •world ? Hath not God made foolifh the wifdom of this 
 world ?" God permitted the experiment to be made, 
 
 that 
 
46 The true God knoivn Ser. Ill, 
 
 tliat men in that and in all future ages of the world 
 might be convinced that the boafted wifdom and learn- 
 ing of this world is fooLHhnefs — is utterly infufficient to 
 teach men the knowledge of the true God, and the 
 way to happinefs— :-thfit they need a divine revelation, 
 and that they might be prepared to receive one. 
 
 AVhen the world was in this woeful flate of ig- 
 norance, polytheifm and idolatry, from which they 
 could not, by all their wifdom and learning extricate 
 rhemfelves, God was pleafed to fend his Son from Hea- 
 ven into the world, to make reconciliation for iniquity 
 and bring in an everlafling righteoufnefs, and to teach 
 men the only true God, and the way to happinefs in 
 his favour. He chofe, ii)ilru6led and fent forth a num- 
 ber of Apoftles to preach thegofpel, open the Avay to 
 life and falvation, and inftruct them in the great and 
 important things which concern their prefent and future 
 peace and h.appinef?. Thus ivhen the ivorld hy ihcir 
 icij'iiom knew not God, it pkufcd God in his luifdom, by 
 ihc foolijjjucfs of p-caching tofavc ibxiti thai bdiei:e.'. — 
 Thougli the doctrine of falvation by Chrift crucified 
 was to the Jews a Humbling block, and appeaixd to the 
 learned Greeks, foolillinefs ; yet it pleafed God, by 
 the preaching of the gofpel, to bring to nought tk^: 
 boafted wildom of men, humble, their pride, convert 
 and fave thole who believed on this crucified, rifen and 
 exalted Saviour, and obeyed his gofpel. 1 proceed as 
 it was propofed. 
 
 Thirdly, To anfwer fome obje6lions whigh may 
 be made againll this propofition, in the fenfe it has been 
 flatcd and explained.. As, 
 
 First, It may be faid, that men of reading 
 know that the being and perfections of God can be 
 demonftrated by principles of reafon, and have been 
 thus demonilrated as clearly as any principle in mathe- 
 maticks. 
 
 I REPLY, if this be fo eafily done, whence is it 
 that there are fo many in the world, even of thofe who 
 
 pride 
 
S£R. in. only from Dk-ine Rc-velatwi. 47 
 
 pride themfelves that they poiTefs a ftiperioiity of rCd-. 
 ion, argument and||;arning, yet are ncverthelels of a 
 libertine and atheiflical caft ? That this is facl cannot 
 be denied. Moft of the grandees in the European 
 courts are of this ftamp. However, 
 
 Granting the obje^ion to be true, it militate? 
 nothing againft this aflertion, that the world by wif- 
 dom knew not God. For, 
 
 The queflion is not whether there is a God, or not : 
 Nor, whether it be agreeable to reafon to conclude 
 that there is a God, who pofTeffes all perfeftion : nor 
 yet, whether the being and perfeftions of God can be 
 demonftrated or have been demonftrated by principles 
 of reafon. The flrength or weakliefs of human rea- 
 fon, in the point before tis, is tiot to be determined b^" 
 what men favoured with revelation, divine and human 
 erudition can do, or have dorte ; but by what men 
 without the knowledge of divine revelation can difcov- 
 er and prove. The boaltcrs of reafon and defpifers of 
 revelation can claim no more. And of this the world 
 has had a fair and long trial. I'hcre cannot, there- 
 fore, be a fairer w^ay, (thefe men.themfelvcs being 
 judges) of determining what mankind can do in this 
 cafe, than by confidering what i\\cj have done under 
 thefe circumflances. 
 
 What if men favoured with divine revelation 
 and human learning, have demonftrated tlie being and 
 perfections of God ! Does it thence follow that they 
 would or could have done it if they had not been fa- 
 voured with divine revelation ? By no means. 
 
 Divine Revelation greatly enlarge^ our know- 
 ledge, efpecially our knowledge of God and his works. 
 The great improvements which have been made, in 
 latter ages, in philofophy and aflronomy, are not ow- 
 ing to fuperior powers of rhind in the moderns above 
 thofe of the antients ; but to fuperior advantages of- 
 culture : And thefe advantages are derived principally 
 from the clearer knowledge of the gofpel and divine 
 
 revelation. 
 
4.8 The true God knoivn Ser. IIL 
 
 revelation. From that fource we^derive many ideas 
 which our reafon approves, upon sfeiich we refleft and 
 reafon, and by which we enlarge our knowledge of 
 God and his works ; Ideas, however, which would 
 never have entered our minds had we been deftitute of 
 divine revelation. 
 
 Learning was cultivated of old in Babylon.— 
 In Egypt, thence brought to Greece, and from thence 
 to Rome, where it was cultivated with great affiduity, 
 for a long time before the days of the Apoflles. The 
 Apoftle Paul v/as not only an adept in the learning of 
 the Jews, but in that of the Gentiles ; he had travel- 
 ed into other countries, vifited Athens and Rome, and 
 was able to difpute their moil learned and fubtle phi- 
 lofophers. From him we have this fad and lamentable 
 obfervation, that the world by all their wifdom and 
 learning knew not God. 
 
 Secondly, It may be faid, that the heathen phi- 
 lofophers and fages taught many excellent things con- 
 cerning God and moral duties, therefore we cannot 
 fuppofe them ignorant of God and religion. 
 
 I REPLY, that they generally held a plurality of 
 Gods, though fometimes, they might mention the 
 name of God in the fnlgular number — that the chai-- 
 
 o 
 
 afters they gave of the Gods, and the conduct they af- 
 cribed to them, are very abfurd and fuch as are utterly 
 inccnfiftent with the ideas we have of the true God. — 
 Though we find now and then a good moral fentence 
 in their works j yet it is rare to find in them a fentence 
 concerning God which we can fully approve. They 
 appear to labour under great ignorance and darknefs, 
 and to have very confufed ideas,' concerning God and 
 his works. What few things they faid concerning 
 God, that had any appearance of truth, are taken fpe- 
 cial notice of, and highly extolled, by fome, who would 
 exalt reafon in matters of religion, higher than is juft. 
 But if they had any jufl ideas of God and religion, 
 
 where 
 
Ser. III. only from Divine Revelation. 49 
 
 where did they get them ? I anfwer, from Revela- 
 tion. 
 
 Though mankind did not like to retain God in 
 their knowledge, yet there were fome few things hand- 
 ed down to them, by tradition from antient revela- 
 tion. 
 
 And further, the fcriptures of the Old Tefla- 
 ment were early tranflated into Greek, which was the 
 language moft generally fpoken from the days of Alex- 
 ander to the Apodles. The Jews, being fcattered into 
 all parts of the world, carried thofe fcriptures, with 
 them. Learned men of all nations had accefs to them. 
 And though they did not regard them as a divine rev- 
 elation ; nor examine the evidences of their being fo j 
 yet they read them out of curiofity, to know what they 
 contained. Some things in their writings fliow this< 
 Virgil's Pollio, a Paftoral defcribing a perfon to be 
 bom, who fhould be a great bleffmg to the world, from 
 fome leading expreillons in it, appears to be a fort of 
 imitation of fome things in the prophecy of Ifaiah con- 
 cerning Chrift to come. They gained fome knowledge 
 by reading thofe fcriptures. They were, however, 
 fond of having what they wrote thought to be their 
 own, and drelTed their ideas in their own language ; 
 yet what few things they wrote well, they collefted ei- 
 ther from the fcriptures, or from tradition originally 
 handed down from divine revelation. 
 
 Thirdly, It may be objected, that though Phi- 
 lofophers and men of learning among the Gentiles, 
 knew God, yet as the religion of their country was 
 Polytheifm and Idolatry, and as it was patronized by the 
 ruling powers, they dare not fpeak againfl it, or teach 
 any other. Therefore it may be faid, the Apoflles 
 could only mean that the bulk of mankind were kept 
 in fuch ignorance that they knew not God. To this 
 I reply. 
 
 That this objeftion has more plaufibility than 
 truth m it. For the Apoflle afferts, that the world by 
 
 G "-d^ifdoni 
 
.^o 'Ths tries Godknoion Shr. HL' 
 
 ':v}fdom knew not Gdd. That is, all the wifdom and 
 leRrning in the world did not bring men to the know- 
 ledge of the true God. The common' people indeed, 
 were amazingly ignorant, they could neither write nor 
 read. Men ot" good common learning among us, have 
 far greater advantages to attain knowledge, if they 
 have equal leifure, than the mod learned had in thofe 
 i-igcs. What learning tliere then was, was either in 
 nianiifcrlpt or in the philofophers and inftruflors.—^ 
 No\y printing is brought to perfection. All the valua- 
 ble writings of antiquity are tranflated into our Ian- 
 quaj^e. We have the records of former, and the dif- 
 coveries of later ages. We have the facred records. — 
 ]5ibles are plenty and cheap. We have the labours 
 and refearches of the greateft divines, the mod famous 
 philofophers, the ablefl ftatefmen and generals ; we 
 have a much eafrer and ihorter way to knowledge than 
 they had, and a greater fund of it to repair to : yet 
 under all thefe advantages, how little do we know of 
 God ? Pertinent therefore was the inquiry of Zophar ; 
 " cand thou by fearching find out God ?" It is in vain, 
 therefore, for any to pretend that the light of nature 
 has difcovered, or can difcover the true God, unlefs 
 they can bring fome inflances to prove it. Some have 
 indeed, introduced Socrates for this purpofe ; but very 
 impertinently, for he owned that he got his opinions 
 in religion from the barbarians, meaning the Jews. — 
 There cannot be a fmgle inftance produced of any of 
 the fages of antiquity who by all his wifdo»n knew 
 God. They acknowledged many Gods. They faid 
 that Jupiter was the greateft and befl. But could we 
 find an antient hoary fage who gave a proper account 
 of God, it would be rcafonable to conclude that his 
 knowledge was derived from revelation, either by 
 reading or tradition. 
 
 It is worthy to be remarked here, that the know- 
 ledge of the true God and of religion could be handed 
 
 dowa 
 
Ser. III. only from Dhine Revehitlon. 5,,i 
 
 ■down by tradition formerly, when men lived to a great 
 age with more 'certainty than in after ages. 
 
 Noah lived three hundred and fifty years after 
 the flood, and doiibtlefs was a preacher of Righteouf- 
 nefs then as well as before. Shem lived under his fath- 
 er's inflruftions four hundred and fifty years, and fur- 
 vlved him an hundred and fifty years. Abraham was 
 under his inftruftions feventy-five years, travelled to E- 
 gypt and other places and converfed with the fages there. 
 Men lived long in the days of Job and Mofes. Tliofe 
 who travelled in quefl of knowledge had great advan- 
 tage from habitation, and much knowledge was handed 
 down that way to the Heathen. Though they chofe 
 not to retain God in their knowledge. 
 
 Fourthly, Some may perhaps fay, that the 
 Heathen offered facrifices nearly the fame as the Jews. 
 
 But what does this prove ? It is an argument that 
 facrifices were originally of divine appointment. That 
 the Heathen preferved, in fome meafure the form of 
 worfliip, though by multiplying the objects of it, they 
 loil the knowledge of the true one, and offered their 
 facrifices to devils, and not to God. 
 
 Fifthly, What the Apoflle faith, Rom. i. 20. is 
 obje£led, " for the invifible things of him (God) from 
 the creation of the world are clearly feen, being under- 
 flood by the things that are made, even his eternal pow- 
 er and godhead ; fo that they are without excufe.'* 
 
 To this I reply. That, however this palfage ot 
 the Apoflle has been underflood or applied, the Apof- 
 tle evidently introduces it to fliow that the Gentiles 
 were inexcufable in loofmg the knowledge of the true 
 God, which they had originally from Revelation, when 
 they had the book of nature before them. The works 
 of creation W'itneffed the being and perfections of God, 
 and they were inexcufable that they did not attend to 
 them. Had they duly confidered the works of creation 
 evidencing the perfe^ions of the Creator, they would 
 not have worflaipped thera as Gods which are no Gods, 
 
 '« But 
 
52 The true God knoivn Ser. JII, 
 
 *' But they did not like to retain God in their know- 
 ledge.'* They fpeculated in matters of religion, " they 
 became va.!n in their imaginations," in the Greek dial- 
 logis mois, which may well be rendered reafonings. — 
 When learning began to flouridi, thofe who poiTclTed 
 it became proud. " Kjiowledge puffeth up." They 
 were not cdntent to continue in that religion which 
 God had revealed, and which had been taught them. 
 They attempted to correft and amend it by tlieir reafon 
 and philofophy. But they corrupted and ruined it. — 
 *' In pride, in reafoning pride man*s error lies." They 
 woriTiipped tlie fan, moon and planets, becaufe they 
 found they h\d influence on the feafons and in produc- 
 ing faults. Then they worfhipped great men who had 
 been benefactors. And at length they were fo ftupid 
 as to worfaip birds, bealls and creeping things. — 
 Their " reafoning pride," led them aflray. They 
 never recovered the knowledp-e of the true God until 
 
 o 
 
 the great teacher came from lieaven to enlighten thofe 
 who fat in darknefs and in the region and fliadow of 
 death. 
 
 These are the principal obje(rtions which occur. 
 I hope the anfwers though brief, will be fatisfa£iory. — - 
 Let us attend to fome obfervations by way of improve- 
 ment. 
 
 First, From what has been faid, we learn the de- 
 plorable flate of the gentile world before the gofpel 
 was preached to them. I'hey were funk into the moH 
 woful ignorance in matters of religion. Aliens from 
 the commonwealth of Ifrael, Grangers to the covenant 
 God had made with men, and the promifes God had 
 made of a Saviour — they had no knowledge of God 
 nor hope of falvation by a Redeemer. They were car- 
 ried away to dumb idols by the cuftoms of the times. — 
 Their underflanding was darkened and they walked in 
 the vanity of their minds. Being paft feeling, they 
 gave themfelves over to work all uncleannefs with 
 greedinefs. From fuch progenitors wefprujig, and 
 
 fuch 
 
Ser. III. cnJy jroni Divine Revelation^. 53 
 
 fiicli would have been our cafe, had not the fmi of 
 righteoufnefs rifen up on the. dark parts of the earth 
 with healing in his wings. 
 
 Second, Hence we may (ct the need of a teacher 
 from Heaven to reveal the true God and the way of fal- 
 vation to men. Both Jews and Gentiles needed fuch a 
 teacher. The Jews were privileged above the Gen- 
 tiles, as they had the oracles of God, in which v/ere 
 contained the promifes of falvation, and the way of ac- 
 cefs to God. But the way of worfliip appointed to 
 them was calculated for that nation only while they 
 lived in the land of Canaan, and until the MefTiah 
 came. When they were fcattered into different parts 
 of the world they could not worlhip God according to 
 the law of Mofes. 
 
 The Gentiles needed to be ftiewn the promifes 
 God had made of a Saviour. Jew and Gentile needed 
 to be fliewn how God had fulfilled them, and taught 
 the way of accefs to God- through a Mediator. 
 
 Jesus Christ is this teacher from Heaven. He 
 has taught us the nature, perfeftions and government of 
 God, the way to worlhip him, and to obtain his fa- 
 vour and eternal life. He felefted a number of Apoft- 
 les, whom he ferit into all the world to preach the gof- 
 pel. They faithfully executed their commiffion, and, 
 though greatly oppofed by men and devils, had great 
 'fuccefs, in putting down fatan's kingdom, and fetting 
 up the'kingdom of Chrift in the world. 
 
 Third, Hence we learn the unfpcakable privile- 
 ges which accrue to us from divine revelation. Few 
 are fenfible how great thefe are. We are taught the 
 being, perfection and providence of God. We can 
 fee clearly that there is one, and can be but one living 
 and true God. We are apt to wonder at the blind- 
 nefs and ftupidity of the Heathen, that they fhould 
 worfliip many Gods and the true God be to them un- 
 known. 
 
 This 
 
54 T/je true God known Skr. III. 
 
 This iliould lead us to refleft upon and be duly- 
 thankful for the advantages we derive from divine rev- 
 elation. Their capacities were as great as ours ; but 
 our advantages are vaftly greater than theirs. We 
 know that God created the heavens and the earth ; 
 and we fee his perfeftions difplayed in the works of 
 creation and providence. We have the account of 
 raan's original ftate, of his apoftacy, and of the fad 
 ftate into which v/e are brought by the fall, of the 
 promifes of a Saviour and the fulfilment of them.—- 
 The way of life and falvation by Chriit is pointed out 
 to us. We are told what we mufl do to be faved. — 
 We have the wifeft counfels, the moil weighty motives, 
 the moil earned expectations, and the moll folemn war- 
 nings (et before us. 
 
 How could we know God, the acceptable way of 
 worfhip, and on what terms he will receive fmners ia- 
 to his favour, but from divine revelation ? 
 
 Many important truths and duties are now plain, 
 uhich, without divine revelation, would never have 
 been known. 
 
 We iliould ferioufly confider ourfelvcs accounta- 
 ble for every talent we receive — that if we do not im- 
 prove our privileges we fliall be utterly inexcufable — 
 that if we continue in unbelief and difobediencc, our 
 condemnation and puniiliment will be greater than that 
 of the Heathen, who never had fuch light and advan- 
 tages. " The fervant who knows his maiter's will 
 and prepares not himfelf to do it, will be beaten with 
 many flripcs.*' 
 
 FouRTfi, Hence alfo we learn the neceffity and 
 advantages of a preached gofpel. 
 
 Put the cafe, that the fcriptures were in our hands, 
 but we had no gofpel preachers, fliould we be in bet- 
 ter circumflanccs than the Ethiopean eunuch, when 
 he was reading the prophefy of Ifaiah, concerning 
 Chrill: ? Philip afl<:ed him,-" underflandeft thou what 
 thou readefi: ?' ' He replied, " how can I, except ibrae 
 
 in an 
 
Ser. hi. only from Dhine Revelation, ^^ 
 
 man fliould guide me ?" we fliould need a preacher to 
 interpret them — one who made it his ftudy to unfold 
 them. We need to have the evidences of there being 
 a divine revelation fct before us, and the truths they con- 
 tain properly arranged and explained, and the confiflency 
 of the whole fliewn : left otherwife cunning and crafty 
 men, who lie in wait to deceive, lliake our faith. There 
 are many errors in the world. Preachers are necefilu-y, 
 not only to inftruft the ignorant, but for the perfecting 
 of the faints — for the edifying of the body of Chrift, 
 and to prevent their being carried about by every wind 
 of doftrine. 
 
 So long as thefe ends are to be anfwered, a ftated 
 miniftry and the preaching of the gofpel will be necef- 
 fary and advantageous. 
 
 Our duty therefore is to attend upon the gofpel 
 preached by Chrift's ambaifadors, not forfaking the 
 aiTembling ourfelves together for divine worfliip ; but 
 giving diligent heed to the things which are fpoken, left 
 at any time we let them flip. Let us walk in faith and 
 love, grow in grace, and in the knowledge of our 
 Lord and Saviour Jefus Chrift. To him be glorv and 
 doiniiiion, world without end, Jmen, 
 
 SERMON 
 
f*..L 
 
 
 ■SERMON IV, 
 
 A VIEW OF THE DIVINE PERFECTIONS. 
 
 Pfalm viii. lajl: verfe. Lord our Lord, how ex^ 
 celknt is thy Name in all ihe earth ! 
 
 1 HE Pflilnlift, in this pfalm, devout- 
 ly celebrates the tranfcendent greamefs and glory of 
 God's name, as difpkiyed in his works. The pfalm 
 begins and ends with the fame pious admiration and ac- 
 knowledgment of the divine excellency. " How ex- 
 cellent is thy name in all the earth !'* The glory of 
 God's name is indeed above the heavens ; it is in the 
 cleared manner difplayed in the upper world : but it is 
 not confined there ; it breaks forth and fliines with 
 beams of luftre through all the earth. 
 
 By the name of God, we are fometimes in fcrip- 
 ture, and particularly in our text, to underfland, his 
 being and attributes ; or that by vvhich he makes him- 
 felf known ; his wifdom, power, holinefs, mercy, &c. 
 as revealed in his word, or difcovered by his works. 
 It is in thefe that he exhibits himfclf to his intelligent 
 creatures ; from thefe only can we form right concep- 
 tions of the nature and perfedlions of the glorious Cre- 
 ator. But then we mull remember, that it is but very 
 httle comparatively, that can be known of God, efpe- 
 cially in the prefeut iipperfeft ftate. Our capacities and 
 
 views 
 
Ser. IV, Divine Perfecilonu 57 
 
 views are confined within very narrow limits. God is 
 infinite, and therefore incomprehenfible to finite beingSo 
 Who by fearching can find ont the Almighty to perfec- 
 tion ? The mofl enlarged conceptions of the moll ex- 
 alted finite undcrfranding, fall far fliort of a complete 
 knowledge of the fupreme nature and excellence. 
 
 When therefore we enter on a fubjefl like this, 
 which refpe£ts the being and attributes of God ; it 
 fhould be under a due fenfe of our weaknefs ; and with 
 an ingenuous confellion of our inability, to give a def- 
 cription, that fliall fully correfpoiid with the infinite 
 dignity and glory of him whofe name is wonderful. 
 Yet the great God has been pleafed in a meafure to re- 
 veal himfelf to his rational creatures : io that fomcthins: 
 truly, though not fully, may be known of him. Froni 
 the difcoveries and notices he has made, we may obtain 
 fome fuitable, though inadequate ideas, of his glorious 
 charatfler and perfeclions* 
 
 An attempt to give fome proper view of thefe, is 
 the prefent defign. 
 
 The divine perfe£lions have been ufaally diflin- 
 ^uifhed, by natural and moral ; or incoraminicable 
 and communicable. The former are fuch as can only 
 be afcri4)ed to God — Eternity, immutability, omnipo- 
 tence, &c. the latter are thofe attributes, which fome 
 creatures do in a meafure poflefs 5— -wifdom, juftice, hp- 
 linefs, &c. -Xhefe lad however as belonging to G^d. 
 are infinite perfe61:ions ; they are in him efientially-, 
 radically and in a fupereminent degree j in creatures,, 
 imperfeftly and according to a certain meafure ; but as 
 a ray, an emanation from the infinite original fource of 
 pcrfeftion. In a ftrift fenfe there is none wife, holy 
 and good, but one ; that is God. Yet renewed men 
 are reprefented as poffefilng the im.age, and partaking 
 of the nature of God \ as being his children in an 
 eminent fenfe, and bearing a reiemblance to him. — ■ 
 They are required to be holy becaufe God is holy ; 
 and to be pcrfccl as their father who is in heaven, is 
 
 H perfeft. 
 
5 8 -.-i ficzo of the S'ER. IV^ 
 
 perfect;. 'I'Iiojc wlio dwell in love arc faid to dwell in 
 God, aud God in them ; from whence it appears that 
 there is, and niuit be forae real likenefs in faints, ac- 
 cording to their meafurc, fome imperfeft refemblancc 
 in holy difpofitions and afie£lions, to the moral perfec- 
 tions of Deity. But I return to the propofed defign, 
 which is to take a dillinft furvey of the divine attri- 
 butes, or in the language of the text, to confider the 
 various excellencies of God's name. 
 
 I SHALL in the firft place mention thofe divine 
 attributes that are denominated incommunicable, and 
 then fpeak of thofe moral perfections, a refen^blance of 
 ^vhich is to be found in fome creatures. I begin with 
 the former, and of thofe excellencies which arc eflen- 
 tial to the nature of God, and which cannot be deriv- 
 ed, or communicated, the following are the principal, 
 and comprehenfive of the reft, viz. Selfexillence, in- 
 finity, eternity and immutability. 
 
 First, Self-exiftcnce is a prime attribute of dei- 
 ty. It is peculiar to the living and true God, to exilt 
 in and of himfelf, independent of all others. His 
 name alone is Jehovah ; this title imports independent 
 being and efience. It is the nature of God to be^ and 
 ahvays to be the fame ; / am that I am. This is my 
 name and this is my tnemorial to all generations. 
 
 This neceility of being is the fole privilege of de- 
 ity ; the exiltence of other beings is dependent and de- 
 rived. The firfl: caufe mull neceffarily have being and 
 fife of himfelf ; and he mufl: be the original fource, 
 caufe and fpring of life and exillence, to every living 
 thing. In him they live and move and have their be- 
 ing. There are innumerable living creatures of vari- 
 ous ranks and orders 5 and fome beings will forever ex- 
 ill:; but thefe are all abfolutely and conftantly depend- 
 ent on God. His almighty power upholds and contin- 
 ues their exiltence. He alone has life and immortality 
 m himfelf. 
 
 Second,, 
 
Ser. IV. Divine Perfeclims, ' 59 
 
 Second, The Infinity oi God is another eflentia! 
 property of the divine nature. By this ■ he is diflin- 
 guifhed from all others, and from every thing elfe. — 
 For all creatures and things in' the univerfe are finite, 
 thefe have all certain meafures and bounds let to them. 
 But the fupreme majefly is abfolutely without meafure 
 or limits. This is the proper idea of infinity. That is 
 infinite that has no beginning, and no end — which can- 
 not be circumfcribed by place, nor terminated by timiC. 
 Such is God. 
 
 This divine infinity inclixies, among other things, 
 ubiquity or omniprefence which it may be proper in thr^ 
 place particularly to confider. 
 
 The glorious God by his infinite greatnefs and 
 immenfity fills all places. He is every where. Jiis ef- 
 fential prefence pervades the univerfe. " The eyes of 
 the Lord are in every place beholding the evil and the 
 good. He revealeth the deep and fecret things, he 
 knoweth what is in the darknefs ; and the light dwell- 
 cth with him, neither is there any creature that is not 
 manifefl in his fight ; but all things are naked and open 
 to his all comprehending view. 
 
 The efiential univerflil prefence of the Deity is ev- 
 «ry where declared and afi^erted in the facred fcripturcs. 
 But how are we to conceive of the divine ubiquity ? 
 I anfwer this as well as other incommunicable attributes 
 of God cannot be fully comprehended by finite crea- 
 tures ; but for our inilruftion in refpeft to this won- 
 derful attribute, we may obfcrve. 
 
 The great God is every where prefent by his 
 wifdom ; dire^ing, ordering and overruling all caufes 
 and events in the befi: and fittefi: manner. 
 
 He is every where prefent by his knowledge and 
 underftanding which are infinite ; he is therefore intu- 
 itively and perfectly acquainted with all the various 
 parts of creation ; has a full, difi:inft and perfect know- 
 ledge of the nature, , properties, fituations, relations^ 
 
 cc«me<^ions 
 
6c A View of the Ser. IV^ 
 
 connections and tendencies of all creatures and things 
 in the univerfe. 
 
 God is every where prefent by his power, cxer- 
 cifmg a confbant and uncontrouled dominion and au- 
 thority over all his works. I add once more. The ill- 
 preme being is omniprefent in refpecl of his goodnefs, 
 this extends to all places, and is exercifed continually. 
 The heavens and the earth and the fea, do not only 
 manifefl the divine wifdom and power ; but thefe arc 
 likewife replete with wonderful exhibitions of God's 
 grace and beneficence. The Lord is good to all and his 
 tender mercies are over all his works. We are next to 
 take a view. 
 
 Thirdly, Of the eternity of Ood. This is al- 
 fo included in the divine infinity ; but may be confider- 
 cd as a dillinc^ attribute. He is ftiled, " the King e- 
 ternaU and the high and lofty one that inliabiteth eter- 
 nity.'* This is a perfection effentlal to God and by 
 which he is diilinguillied from all other beings. Eter- 
 nity in a flricl fenfe can be afcribed to God only. It 
 fignifies one perpetual uninterrupted duration of exift- 
 ence, which has neither beginning, end or fucceffion of 
 days, months and years. This cannot be predicated 
 of any created being. All finite beings have a begin- 
 ning ; though fome will never have an end. 
 
 The happinefs of the righteous and the mifery 
 of the wicked are both faid to be eternal, becaufe nei- 
 ther of them will have an end : yet they are not eter- 
 nal beings, becaufe they had a beginning ; and that 
 which had a beginning is not properly eternal. Eter- 
 nity therefore in a ItriCt fenfe belongs only to God j 
 who has ever exified and will forever exiflo " From 
 everlafting to everl ailing thou art God." 
 
 The eternity of God denotes the following things* 
 (i) That He ever ?£;^j, and therefore that he never 
 began to be. Relief back as far as imagination can 
 trace, to millions of millions of centuries, and you 
 come no nearer to the beginning of God's exiftenccj 
 
 beqaiafe 
 
^ER. IV, Divine Ferfeclicns. 6i 
 
 becaufe it had no beginning. He was as ancient, fo to 
 fpeak, millions of ages palled as he is now, or will be 
 millions of ages to come ; becaufe eternity is not com^ 
 puted by years or ages ; the Din)i}uty has no date. (2) 
 That he will have no end. As he never began to ex- 
 iil ; fo he will never ceafe to be. Look forward 
 through the revolution of as many ages as figures can 
 cxprcfs, and you will come no nearer to the end of 
 God's exiflence : becaufe to his eternal being there 
 can be no end ; having n.o limits, it is fubje£l to no 
 meafure or computation. 
 
 Hence, (3) In the eternal duration of God 
 there is no fuccelEon. With refpedl to him there is no- 
 thing paft, nothing to come, but every thing prefent. 
 The everlafting Jehovah polTelTes one eternai 7io'w. 
 All times and fpaces of duration ; all viciffitudes, e- 
 vents and tranfa6lions, both pafTed and future, which 
 have or will take place in the univerfe, are all gather- 
 ed and united into one inftant— are all colle^led to one 
 point. Thefe all, are now and ever were prefent to 
 the all-comprehending view of the eternal mind. This 
 is fome imperfeft account of God's eternity. 
 
 4th. The other general incommunicable attribute, 
 to be coniidered is the divine hmmtability^ or unchange- 
 ablenefs. It is the appropriate character and privilege 
 of the Moil High not to be fubjeft to any pofTible 
 change. " I am the Lord, I change not," it is pe- 
 culiar to my nature, and to mine only ever to be the 
 fame. This is implied in that wonderful name by 
 which God revealed himfelf to Mofes, " / am that I 
 AM** I am what I was and what I fliall be ; the un- 
 changeable God yefterday, to day and for ever. 
 
 By this perfection he is diftinguiflied from, and 
 exalted far above, all creatures and things. 
 
 Every created being and thing, we fee is fubje(5l 
 to alteration. 
 
 Men on earth are fickle inconftant creatures. 
 The various and multiplied parts of creation are all lia- 
 ble 
 
Ci A VicTdi) of the Sir. IV. 
 
 ble to as many viciiritmies. Every thing we behold is 
 uncertain — in a perpetual fiucluation — -putting on a 
 dilTerent face, wearing a different afpeft, and all tending 
 to dificlution. This world with all its inhabitants are 
 in conftaiit agitation. What fliifting fcenes ; what 
 various changes aiid akerations, are conftantly takin« 
 place on this mortal ftage ! 
 
 And if we raife our views to the vifible heavens ; 
 if we contemplate the fun, the moon and the flars, we 
 fmd thsm changing their pofitions and afpe6ls. And 
 thefe all, fnall ere long pcrilh ; they will wax old as 
 doth a j^arment, and like a veflure be folded and chancy- 
 ed. But the Creator fliall endure and remain the fame 
 forever. On his own immovable bafis he continues 
 immutably fixed ; undiflurbed by all the revolutions 
 and changes of time. 
 
 The fiiii in the firmament, is the moft conflant, 
 imvarying and glorious objeft, of any other in creation ^ 
 and is therefore: the brightefl emblem of the unchange- 
 able Jehovah. In allufion to that bright and immenfe 
 kuninary, he is by the Apoflle James lliled, " the Fa- 
 ther of lights ;" but he adds, " with v/hom there is 
 no variablenefs or fliadow of turning." Here it is ob- 
 fervable that while the Apoftle compares the Deity to 
 the fun, as the moft flriking image of the divine immu- 
 tability ;' he is careful at the fame time by his choice 
 and manner of exprelTion, to fignify the vaft fuperior- 
 ity of the Father of liglits. The fun, though more 
 conflant, fixed and unvarying as well as more bright 
 and fplendid, than any other objeft, is not without 
 change. It has its parallaxes and tropicks ; a diverfi- 
 ty of afpefts and appearances ; but with God there is , 
 no variablenefs or fliadow of turning. He is in the 
 niofc abfolutc fcnfe an unchangeable being. He is of 
 one mind. 
 
 Having thus briefly confidered the natural, or 
 incommunicable perfcftions of God ; it remains, ac- 
 cording to the propoled method^ that we attend in the 
 
 next 
 
SCR. in, Di'chie Perfcclbns. 63 
 
 next place to fome of thofe, which for fake of difllnc-' 
 tion are denominated his moral or communicable attri- 
 butes ; a fhadow or refemblance of which are found in 
 ibme of his intelligent creatures. . Among thefe are 
 the following ; which I will endeavour a little to ex- 
 plain and illuftrate, viz : divine wifdom, power, holi- 
 nefs, jaftice and truth. I include the attribute power y 
 becaufe though not (triply a moral, is yet a coranmni- 
 cable property. Though the highefl degree of power^ 
 of which creatures are poiTefTed, h weaknefs compar- 
 ed with almighty ftrength ; yet all power being derived 
 from God ; in thofe who poffefs it in any degree there- 
 may be faid to be a kind of refemblance, in that rci- 
 peft to the Almiglity. And there is fpiritual flrengtli- 
 derived to the children of God, by which they may be 
 faid, in a moral view to refsmbls their heavenly Fa- 
 ther. 
 
 I NOW return to the confideration of thofe moral 
 :?ittrJbute3 above named, as- tliey exill in God. At the 
 head of this clafs of perfe£llons we place v;ifdom. 
 
 ill. The great God is poiTefled of infinite wif- 
 dom. This perfe61:ion is afcribed to him. In the highefl 
 and mofl abfolute fenfe. He is ftiled, " the only wife 
 God." He is faid to be " wife in heart as well as 
 mighty in flrength." " A God of knowledge by whom 
 aftions are weighed ;" and whofe " underllanding is 
 infinite ;" " the Lord of Hofts, wonderful in counfel, 
 excellent in working.** The Apoflle breaks out in ex- 
 preffions of admiration of this glorious perfection. " O ! 
 the depths of the riches both of the wifdom and know- 
 ledge of God.'* 
 
 It might be proper to confider divine wifdom as 
 effentially exlfting in the divine nature ; and as it is dif- 
 played and raanifeded by its operations. 
 
 Divine wifdom abllra6ledly confidered is a pow- 
 er and difpofition to form, direft and difpofe all things 
 in the beil and fittefl manner poillble. It is the part of 
 wifdom tp concert the bcft plans, and to dcvife and 
 
 maJce 
 
64 ^ ViCW of the Ser. IV. 
 
 make ufe of the bed means for their execution. Such 
 vvifdom dwells in God, in the mofl perfeft and confum- 
 mate niaHncr, 
 
 The wifefl of .men are liable to miflakes in their 
 fchemes ; or if thefe are ever fo wifely formed j yet for 
 v.^nt of a thorough knowledge or fufficient power they 
 fail of fuccefs. It is far otherwife with the mofl High. 
 His judgment is perfeft ; it cannot err ; his plans arc 
 all therefore, without the leaft defeft : and infinite wif- 
 dom joined with uncontroulable ftrength mufl enfurc 
 fuccefs to every purpofehis heart can devife. His un- 
 derftanding is infinite ; and his will is perfe£l ; and he 
 •worketh all things according to the dilates of that in- 
 finite knowledge ; and the counfel of that perfect and 
 holy will. In a word the Almighty riot only works, fo 
 a.s none can let him ; but all his operations carry in 
 them the marks of the mofl confummate wifdom and 
 pradence. 
 
 This perfecl and manifold wifdom of God is' 
 wonderfully difplayed, in his works of creation and 
 providence ; but in an efpecial manner, it Ihines forth 
 in the flupendous plan of man's redemption. Here 
 the fubje^i opens to a field, wide and extenfive, in 
 which it would be pleafing and profitable to expatiate y 
 but the fhort limits prefcribed me will not permit ray 
 entering upon it. 
 
 I MUST pafs on therefore to a diflin£l confidera» 
 tion of another of the divine attributes, viz. 
 
 2dly. That of power. God is excellent and in« 
 finite in power. This perfeftion in the mofl abfolute 
 ferife, and in the highefl pofTible degree belongeth to 
 him. 
 
 The idea which we naturally form of God, is, 
 that of an infinitely flrong, powerful and almighty be- 
 ing. The facred pafTages which afTert and declare the 
 fupreme uncontroulable power and dominion of Jeho- 
 vah are too numerous to ht cited here. You will re- 
 coiled that he is frequently in fcripture called " the- 
 
 mighty 
 
Ser. IV. Dhlne Perfc^ims. 6^ 
 
 mighty God ;'* " the ftrong Lord ;" " the Lord al- 
 mighty ;" " the Lord God omnipotent, &c. For the 
 illuftraiion of this divine attribute we will only enquire 
 very briefly into the nature and extent of God's pow- 
 er,- and the manifeftations and effeds of it. 
 
 The divine omnipotence imports an ability to do 
 all things, which are not repugnant to the perfcclion 
 of his nature. When it is faid, God cannot deny 
 himfelf ; he cannot lie ; or if it iliould be faid that the 
 almighty cannot caufc a thing to be, and not to be ; 
 to make that prefent which is pafl, or an event not to 
 have been, which has actually taken place, and the 
 like : all this is no impeachment of divine omnipo- 
 tence, for fuch things as abovementioned, evidently 
 imply, either weaknefs and imperfection, in the agent, 
 or abfolute contraditflion and abfurdity in the fuppofi- 
 tion. The divine power may, notwithftanding, be tru- 
 ly faid to be unlimited and without controul. There 
 is nothing becoming an holy, perfeCl and almighty be- 
 ing that he cannot effeCl: ; and it is certain that he 
 doth whatever pleafes him in heaven and in the earth, 
 in the fea and all deep places ; and there is none can 
 ftay his hand. His power is coexilbnt with his being, 
 and as boundlefs as his infinity. It extends through 
 the univerfe j and like his other attributes is unchange- 
 ably the fame. 
 
 The omnipotence of deity, as well as the divine 
 wifdom, is fuflSciently evidenced by the elTeCls that we 
 behold. The formation of the heavens and earth ; 
 the production of all thofe things with which they are 
 repleniflied ; the vafl number and greatnefs ; the 
 wonderful beauty and harmony ; the exact propor- 
 tion and uniformity, the connection, order and regular- 
 ity of the works of creation, do all raofl confpicuouily 
 manifeft and fliow forth the glory of the creator's pow- 
 er, as well as that of his wifdom and goodnefs. 
 
 And if we attend to the marvellous operations of 
 nature and fecond caufes ; the amaziag occurrences 
 
 I in 
 
66 A View afihe-: Ser. IV, 
 
 in providence ; the aftonifliing revolutions and events 
 which take place in the natural and moral world ; in 
 thefc various phenomena we clearly trace an omnipo- 
 tent agency ; and (liall be conilrained to acknowledge 
 one fupreme almighty, though invifible hand, who^ 
 worketh all things according to the counfel of his own 
 will. How manifold and marvellous are thy works O" 
 Lord, both of creation and providence ; by thine al- 
 mighty power as well as in thy perfect wifdom haft 
 though made them all. 
 
 3dly. The holinefs or goodnefs of God comes 
 next to be confidered. This is elTential ta the divine 
 nature, and intimately connected with divine power. 
 Sovereign uncontrouled power, feparate from goodnefs 
 and holinefs, would be infinitely dangerous. Buch 
 power in the hand of an unjuft, unholy and evil being, 
 would be terrible indeed : the very thought excites 
 terror. This mufl therefore be an entirely wrong idea 
 of God. It is matter of unfpeakable comfort that 
 the almighty creator and ruler of the univerfe is a be- 
 ing as good as he is great. His fovereignty and do- 
 minion are indeed abfolute and uncontroulable, but 
 they are perfectly juft and holy. All the a6ts of God's 
 power ; all the adminiftrations of his government are 
 under the conflaut and immediate direftion of unerring 
 wifdom and infinite goodnefs. This renders the at- 
 tribute of omnipotence equally amiable with a^ the 
 other perfeftions. How defirable is it that he, -^x^ho is 
 wife in heart, fliould be alfo mighty in flrength ; that 
 the God of power, fliou!d be no lefs the God of love. 
 Univerfal authority and dominion in fuch a being are 
 perfe6tly fafe for the fubje6ls. None can be injured by 
 the exercife of it ; all mufl be happy who cheerfully 
 fubmit to it. Well may the truly benevolent and obe- 
 dient, every where join in that joyful acclamation ; 
 " Alleluia for the Lord God omnipotent reigneth.'* 
 
 But I am here to fpeak particularly of the divine 
 holinefs, 
 
 God's 
 
Ser., IV. Divine PerfeBlons. 6^ 
 
 God's name and his nature is holy. He Is called 
 by way of eminence, " the holy one^'' and faid to be 
 " glorious in holmefs.'* This is a part of the divine 
 character, which flaines with diftinguiilied luftre. The 
 heavenly hofl are reprefented as falling at the footftool 
 of God*s throne, and with deep reverence crying " ho- 
 ly, holy, holy is the Lord God, Almighty." 
 
 The divine nature is perfe-clly free from any the 
 ieafl ftain, and infinitely oppofed to all impurity. He 
 is of purer eyes than to behold iniquity without abhor- 
 rence. Holinefs is the intrinfic rectitude and perfedion 
 of his nature. It includes in it perfe^ goodnefs, be- 
 nevolence and mercy, juftice and truth. 
 
 The benevolence or love of God, which is only 
 another word for holinefs, is that attribute by which 
 the divine being necellarlly delights in his own holinefs 
 and happinefs ; and defires the holinefs and happi- 
 nefs of his creatures, fo far as is confident with his 
 own glory and the general good. Perfe^ confum- 
 mate goodnefs being effential to the divine nature, it 
 mufl follow, that every thing proceeding from him 
 muft be good. All the exercifes of his eternal mind ; 
 and all the afts and adminiflrations of his univerfal gov- 
 ernment, mull be fo many a£ls azid exercifes of pure 
 benevolence. 
 
 From a fountain perfeftly pure, holy and good ; 
 nothing corrupt can proceed. To impute to the infi- 
 nitely holy and good God, any a6l that implies the 
 lead defeat of abfolute goodnefs ; or the want of the 
 pureft benevolence, or the leail deviation from the moft 
 perfect reftitude and holinefs ; would be highly derog- 
 atory to his honour, and a criminal impeachment of 
 his facred charafler.* 
 
 4thly. The Juftice of God is by no means op- 
 pofed to his goodnefs j but . is infeparably conne<5led 
 
 with 
 
 ■ * As an objeclion to what is here afTerted, it will be afked ; 
 Jiow arc ihc many evih and mifcries which take place in the world 
 
 under 
 
68 A View of the Ser. IV. 
 
 with it, and really a brancli of it. An idea of good- 
 iiefs and mercy dillinft from juflice and rigliteoufnefs, 
 js not a true idea of God ; for in his charafter, thcfe 
 are infeparably conjoined, and in fome refpecl the fame : 
 fo far at lead that every a£l of God's juftice, howev- 
 er individuals may be affeded, is really an a(5l: of di- 
 vine goodnefs and general benevolence. The infinite 
 goodnefs and mercy of God, therefore, affords no 
 ground of encouragement to impenitent fmners to hope 
 they fliall pafs with impunity : for he is no lefs juft 
 and righteous than good and gracious. 
 
 God has indeed " proclaimed his name, the 
 Lord God merciful and gracious, long-faffering, abun- 
 dant in goodnefs ; keeping mercy for thoufands, for- 
 giving iniquity, tranfgreilion and fm :" yet left impen- 
 itent finners, from thefe multiplied expreffions of com.- 
 paffion, fliould be emboldened in wickednefs, prefura- 
 ing on the divine lenity ; it is added in exprefs and em- 
 phatical terms ; " And who will by no means clear 
 
 the 
 
 under the divine governiricnt, canfulent with thf perfect univerfai 
 benevolence of deity ? Anfwer. If it is an undoubted truth, [as we 
 believe) that there are no evils of any kind which have or will take 
 place in creation, but were originally defigned, and will finally termi- 
 nate in thegreateft polTible good : then thefe evils and miferies r.TC 
 conlillent with the pcifctt goodnefs of God. But could not God 
 have prevented fin and all us evil confequences from taking place ? 
 If it had been befl that fin and its attendant evils fhould not have 
 been in the world ; he, who is infinite in wifdom and goodnefs as 
 well as power, doubtlefs would not have permitted theni: hisaftually 
 permitting thcfe evils to take place is a fufiicient proof and evidence 
 to us that it was beft on the whole they Ihould : and this ought to 
 filence every cavil and obje61ion which rifes in our minds. Is it 
 Jiot enough for us to know that the plan of providence was the re- 
 fult of infinite wifdom and perfect goodnels ? Becaufe fuch fhort 
 iighted creatures as we arc unable fully to comprehend or account 
 for it ; fiiall we therefore prefume to arraign the divine wifctem 
 •and impeach the divine goodnefs ? Who are we tha' we fhould re- 
 ply againfl the Almighty ? It certainly would belter become us , 
 in things intricate and myfterious, to fay with the humble Apoflle, 
 " O the depth of the riches both of the wifdom and know'edge of 
 God, how unfearchableare his judgments and his ways paft find. 
 ing out." 
 
Ser. IV. Divine PtTfcdions. 69 
 
 tHe guilty.** While the goodnefs and mercy of God 
 incline him to pardon Jlin, and receive penitent fmners 
 to favour ; divine juftice, truth and holinefs require, 
 that incorrigible offenders be puniflied and deflroyed. 
 
 5th. We will jufl touch upon the truth of God, 
 and with this, finiili our brief furvcy of the divine per- 
 fe^ions. 
 
 This is likewife an effential part of God's excel- 
 fcHt name and charafter. He is the living and true 
 God in oppofition to fiilfe deities ; and he is the God ' 
 of truth ; the faithful God who keepeth covenant and 
 mercy, with them that love him and keep his command- 
 men ts. 
 
 The veracity and faithfulnefs of God, are raani- 
 feftcd' in the exa(5l fulfilment of his word. *' God is 
 not a man that he fliould lie, nor the fon of man that 
 he fhould repent ; hath he faid, and fliall he not do 
 it ; hath he fpoken, and fliall he not make it good ?" 
 Numb, xxiii. 19. He mofl certainly will. Heaven and 
 earth (hall pafs away, but not one tittle of his word 
 will ever fail. 
 
 There is God's word of promife, and his word 
 of threatening ; both of which he will invariably ful- 
 fil. *' Know therefore that the Lord thy God, he is 
 God, the faithful God, who keepeth covenant and 
 mercy with them that love him and keep his command- 
 ments to a thoufand generations ; and repayeth them 
 that hate him, to their face, to deflroy them." Deut. 
 V. 9, 10. 
 
 Has the merciful God promifed to help and fave 
 all thofe who truft in him ? On the contrary has the 
 juft and holy God declared that he will punifli and Qci'- 
 troy, all who continue in impenitence and wickednefs ? 
 It may be relied upon, that to each of thefc folemii 
 engagements he will be true and faithful. 
 
 Thus I have attempted, in fome meafure, to ex- 
 hibit the various excellencies of God's name. The 
 fubjeifl is immenfe and fublime j but very little juftice 
 
 therefore 
 
70 A View of the Ser. IV. 
 
 therefore could be done to it, in a fingle difcourfe, and 
 efpecially, by fo feeble a pen : yet what has been of- 
 fered, will ferve, it is hoped, to give the reader forae 
 jnil and raifed conceptions of the glorious God. How 
 excellent and wonderful doth he appear in each of thofe 
 views we have taken ! From the confideration of which 
 we may well fay in the language of infpiration ; " There 
 is none like unto thee O Lord. " Thou art great and 
 thy name is great ; who lliall not fear thee O thou 
 King of nations," and fupreme Lord of all ; " for to 
 thee doth it appertain.'" 
 
 Many important and ufeful remarks might be 
 made from the fubjc^l, confidered particularly in its 
 feveral parts : The following more general ones, can 
 only be mentioned as an improvement of the whole 
 colle^lively. 
 
 First, This view of the divine charafter and 
 perfeclions, will ferve to confirm our belief, of the 
 unity of the Godhead. A being of fuch attributes, as 
 we have fcen, belong to God mull necelTariiy be but 
 only one. It is impoillble there fliould be two or m.ore, 
 infinite eternal beings. The fuppofition is manifeflly 
 uMlird and contradictory. The fcriptures indeed teach 
 us, that this one God fubfift:. in three diftincl perfons ; 
 but they at the fame time declare the elTential unity of 
 ihefe perfons. " There are three," fays the apoftle 
 John, " that bear record in heaven, the Father, the 
 Word, and the Holy Ghoft, and thefe three are one.* 
 I John V. 7. 
 
 Secondly, The fubjecJ: of the divine perfciflions, 
 opens to us a field of moft delightful and profitable con- 
 templation. Nothing to intelligent creatures, can af- 
 ford fuch rational and fublime entertainment — fuch real 
 
 and 
 
 "•' 1 hs doflrine of the trinity, it is confellecl, is myflerious 
 and lncomprelicn{il)le to finite beings ; but is it more fo than the 
 manner of the divine cxiflence, his infinity, ftcrnity and other ef- 
 ft'niial attributes ? of thefe we believe God to bc polFcITed, though 
 v,-e are unable to comprehend them. 
 
Ser. IV. Divine PerfcWons, \>j\ 
 
 and fubHautial enjoyment. This is a fubjc^l, in its na- 
 ture grand and inexhaufLible ; the more it is lludied, 
 and the longer it is contemplated, the more excellent, 
 glorion§ and diving, it will appear. It cannot fail to 
 furnifii abundant matter of conftant, increafmg pjeaf- 
 ure, admiration and joy, to the enlarged minds of an- 
 gels and faints 5 through the vafl ages of eternity. 
 At prefent we can fee and know but little of the char- 
 acter and glory of the great Jehovah, becatife but lit- 
 tle comparatively has as yet been revealed and maniJefU 
 ed to us ; though enough to excite our ailoniliiment — 
 fufficient to draw forth lively fentiments of devout hom- 
 age and elevated praife. Bat hereafter, in the future 
 ftate, the minds of glorified beings, will be vaflly ex- 
 panded ; and the divine perfections will be far more 
 fully and clearly difplayed. 
 
 Unlimited fpace, and eternal duration will then 
 afford ample fcope for the continued exhibitions and 
 difcoveries of the exhauftlefs treafures of marvellous 
 tvifdom, power, benevolence and love of God, to the 
 enlarged view of all holy intelligences. But then, 
 
 Thirdly, Sinre the nature and attributes of God 
 arc infinite ; though it is our higheft wifdom to con- 
 template and admire them ; yet it argues arrogance 
 and folly to pretend fully to underftand and compre- 
 hend them. The height, depth, length and breadth 
 of a fmgle part of the divine' charafter iurpaffes all fi- 
 nite underflanding ; who then by fearching can find out 
 the Almighty to perfection ? This is an expanfe unmea- 
 furable ! an abyfs uniathomable ! an ocean without 
 bottom or fhore ! 
 
 Fourthly, For any therefore to entertain low 
 and difiionoui'able thoughts of the glorious eternal 
 God ; — for any to withhold thofe religious acknowl- 
 edgments and adorations of his facred being and per- 
 fections, which are his due ; — for any to refufe that 
 fupreme love, honor and obedience, which his exalted 
 character and infinite excellencies demand 5 (hov.'s ex- 
 
 fupreme 
 
;?2 A Viciv of ihe Ser. IV. 
 
 trcme ignorance arid fottiflmefs j it difcovers vile in- 
 gratitude and rebellion. 
 
 Again, This fubjeifl: may ferve to teach us, that 
 thofe views of God that are partial : which do not ref- 
 pe6l his wliole chamber, are wrong and dangerous. 
 Thus if we coniine our ideas of the goodnefs and be- 
 nevolence of Deity ; to the exclufion of the divine 
 perfe^tioHS of juflice, righteoufnefs and holinefs ; it 
 will lead to miltakes and concluficns, that may prove 
 injurious and fatal. 
 
 Once more. It is of the highell importance that 
 we get poffefTed of right conceptions of the one only 
 living and true God. His divine character and glory 
 dwell eiTentially and fully in his eternal Son ; the whole 
 2S manifefted and fliines forth in the perfon of Jefus 
 Chrill our Lord. " No man hath feen God at any 
 time ; the only begotten Son who is in the bofom of 
 the Father, he hath declared him.'* John i. i8. To 
 the favincr knowledge and love of this Son of God 
 It infinitely concerns us moft ardently to afpire ; the 
 obtaining of this is all our falvation. " This is life 
 eternal to knov/ thee, the only living and true God 
 and Jefus Chrifl whom thou haft fent." John xvii. 3. 
 
 In fine let us love and admire God's true charaft- 
 er ; praife and extol him for what he is in himfelf and 
 for all the wonderful difplays he has made of himfelf in 
 his word and works. Let us humbly fubmit to his au- 
 thority, and exalt his great name ; adopting the noble 
 afcription of the royal prophet. " Thine, O Lord, is the 
 greatnefs and the power and the glory and the viftory 
 and the majefly : for all that is in the heaven and in the 
 earth is thine : thine is the kingdom, O Lord ; and thou 
 art exalted head over all, both riches and honour come 
 of thee. In thine hand is power and might ; and in 
 thine hand, it is to make, create and give flrength unto 
 all. Now therefore we thank thee and praife thy glo- 
 rious name. 
 
 SERMON 
 
SEJRMON v. 
 
 A VIEW OF GOD, AS CREATOR and GOVERNOR. 
 
 OF THE WORLD. 
 
 Pfalm Ixxxix. ii. The Heavens are thine, ilx: 
 earth alfo is thine : As for the zvcrld and the fuhufs 
 ihereof, thou hajl founded thenu 
 
 VV HEN we attend to the great and 
 numerous obje£ls which we behold, and contemplate on 
 others which are out of fight, it is both natural and 
 reafonable to enquire, how all thefe things came into 
 exifience ? Tq whom they belong ? And under whofe 
 government they fall ? In the words before us we have 
 what may be confidered, as an anfwer to thefc inquiries. 
 They teach us, that all thefe things are the workman- 
 fhip of God, are his property and under his difpofal. — 
 In the 95th Pfalm it is faid the Lord is a great God 
 and a great King. In his hand are the deep places of 
 the earth. The ftrength of the hills is his alfo ; the 
 fea is his, and he made it, and his hand formed the dry 
 land ; but in our x.z'^t the language of this kind is more 
 ' univerfal. Here the heavens and earth and the world 
 in general, are reprefcnted as being made and govern- 
 ed by God. The heavens are thine, the earth alfo is 
 thine ; and as for the world and the fulncfs thereof, 
 thou had founded, or exalted and eflabiiflied them. 
 
 K The 
 
74' ^^ ^'^i^"^ of God, as Creator Ser. V, 
 
 'tnt exalted charafter of God, as creator and 
 governor of the world, I fliall particularly attend to 
 and endeavour to illuftrate in this difcourfe. 
 
 The a(5ls of the Deity in creating and governing 
 the world, though connected, yet being diftinft opera- 
 tions, I fhall confider them feparately, beginning. 
 
 First, With a view of God as creator. 
 
 Eternal felf-exiilenee belongs to God alone.— 
 The exiilence of every other mufl have had a begin- 
 ning, and be the effect of fome caufe and this caufe 
 xve can find only^ in God. The produ6lion of a crea- 
 tiire whether angel or man, cannot proceed from him- 
 felf becaufe thus he mufl operate before he has a be- 
 ing ; and after the creature is made, he is incapable of 
 creating others. This is the cafe, as experience teach- 
 es, with man. He can alter the form of fome things 
 already made, but it is utterly beyond his power to 
 create the fmallefl infe^ or vegetable, or atom of mat- 
 ter. And we have reafon to believe that there is the 
 fame inability in angels ; therefore the world and the' 
 things therein were created by God : they mufl be cre- 
 ated by him, becaufe they are not felfexiftent, and the 
 power of God alone appears equal to fuch an effect. — 
 What reafon thus teaches, is abundantly alTerted and 
 confirmed by the book of revelation. Through faitb, 
 i?i this, ive underjiand that the ivorlds were formed by 
 the word of God, fo that all things which are fcen were 
 Tiot made of things which do appear* The fcriptures 
 teach us that the world is not from everlafting as is God 
 himfelf. 
 
 Befofe the ??iountams were brought forth or ever 
 ihou hadjl for?ned the earth and the world, even from ev- 
 erlafling to everlafting thou art God.f Thefe expref- 
 fions lead us to conceive of the world not as being co- 
 equal with God in point of duration. Mofes alfo gives 
 a particular account of the creation as a work perform- 
 ed by Almighty God, when time firft began. In ths 
 
 begimmg 
 
 * IlcbrcwS; II, 2,. -f- Pfalm, 90. 2, 
 
Bepv. v. mid Governor of the World. y^ 
 
 begimihig God created the heaven and the earth. The 
 a6t of creating is not effential to the divine nature and 
 what is to be confidered as being eternal like God him- 
 felf. Some parts of the creation probably took place 
 before others., particularly thofe of the celeflial 
 world. The heaven fpoken of by Mofes as created 
 with the earth we may conceive of as the material and 
 vifible heavens. To this apprehenlion v/e are led from 
 his concluding words upon the ixikyyz^.—Thus the hea- 
 'vens and the earth were JiniJJjed and all the hojl cf 
 them. The empyrean heaven, where is the throne of 
 God, the habitation of his holy angels, might have 
 been brought into exiflencc at an earlier period j and 
 we have reafon to believe that it was, from the repre- 
 fentation which God made to Job, of the Angels as 
 being the admiring and joyful fpe£l:ators of iiis work in 
 creating this v/orld. Where waji thou mhen I laid the 
 fowidations of the earth — when the morning fiars fang to-, 
 gether and the fom of God jhouted for joy !\ But what- 
 ever diflinftion there may be, among the creatures 
 and things that exifl^ in refpeft to their original in 
 point of time, and the powers and qualities of which 
 they partake ; they are all the workmanfliip of God. 
 The heavem are thine^ the earth alfo is thine, for thou 
 hafi made them. As for the world, the wide univerfal 
 world, and all things which are in it, thou haft created 
 them. 
 
 In this work of creation the power, goodnefs and 
 wifdom of God are confpicuoully difplayed. 
 
 I . His pov/er — the eternal power of God is clear- 
 ly to be feen by the things which are made, and to be 
 admired from the inftantaneous manner in which all 
 thefe things come into being through the energy of his 
 voice — God faid, let there be light and there was light. 
 He was pleafed, as is related by Mofes not to create alf 
 the things of this world in the fame moment, in 
 their final form and order, but to do it in fix fuecelTive 
 
 days. 
 
 Job xxxviii. 4, n* 
 
7"6 A View of Cod, as Creator Ser. V. 
 
 days, probably for the benefit of angels who might be 
 fpeftators upon that great occafion, and alfo that men 
 in future time might contemplate upon the works of 
 God with the more eafe and fatisfaftion ; but whenev- 
 er any part of thea-eation was produced, the word of 
 God effefled it in a manner moil expreflive of his powr- 
 er imd majefty. He /pake and it was dofie. He corny 
 manded and it Jiood faji* 
 
 1. Viewing God as Creator of the world, wc 
 behold his goodnefs. The earth is full of his goodnefs, 
 alfo the great and wide fea. When God firfl furveyed 
 the works of his hand, he pronounced them, as Mofes 
 obferves, to be very good.f Since that time they 
 have fuffered an unhappy change in their nature and ef-r 
 fefl^s, in (^onfequence of fin ; but they flill remain good 
 and appear in general to have an exiftence given them 
 upon a benevolent dellgn. Some of them are a partial 
 evil ; but even thefe may be productive of good. 
 I'horns and thiflles, and vegetables of a poifonous na- 
 ture, barren deferts and mountains of rocks, and ven- 
 omous bealls may anfwer fome ufeful purpofe. God 
 hath made nothing in vain ; and from the apparent ufc 
 of the greater part of his works we may conclude that 
 thofe things, ^vhofe beneficial effects we cannot perceive, 
 are capable in fome way, of being improved to the ad- 
 vancement of happinefs. 
 
 The' mod o'f the evils that arife from the thing;: 
 "which God hath made, appear to come by the pervcr- 
 fion of them. As the inftruments which men form for 
 their benefit, do fometimes accidentally or by being 
 mifapplied become a mifchief to them : So the fruits oi 
 the earth, whether of the vegetable or animal kind, by 
 an improper ufe of them, may prove hurtful and inju- 
 rious ; but this is no evidence that the defign of the 
 Creator in making them, was not benevolent. Every 
 creature of God is good in itfelf, and when rightly im- 
 proved, in its effcfts, and in this the benignity of God 
 
 appears. 
 
 * Ff, xxxiii. Q. -f Gen. i. nt.. 
 
Ser. V. a7id Governor of the IVorkt yy 
 
 appears. Further, his goodnefs appears in that enjoy- 
 ment of M'hich all his living creatures are made fufcep- 
 tibie, and in the proviCon that he has made for theni 
 univerfally according to their peculiar nature and fitua- 
 tion. Their capacity for enjoyment is very various. 
 The fenlitive powers of fome creatures are much lefs 
 than thofe of others, and confequently they have lels 
 happinefs ; but all may be faid to be happy, in that they 
 have an opportunity to enjoy what their nature demands. 
 The divine goodnefs is not to be impeaclied mcrciv bc- 
 caufe all creatures are not put upon an equality. As 
 the human body is the more com.pleat by reafon of the 
 variety of its parts, though fome of them are inferior 
 to others : So the vifible world may be the more per- 
 fc<^, and contain in it the more happinefs, in confe- 
 quence of that diverfity which there is in the nature and 
 gifts of thofe creatures with which it is filled : and 
 therefore it is no obje^ion againfl: the goodnefs of God, 
 that fome are dillinguiilied by it above others ; and to 
 make fuch an objeftion is not only groundlefs but an im- 
 pious refle<5lion upon the fovereignty of God, efpecial- 
 ly when any particular man makes it in refpedl to him- 
 felf, and complains of his Maker becaufe he is not 
 made equal to fome other man or to an angel. ?nan, 
 who art thou that repUeJl ogainji Gcd ! Shall the thing 
 formed fay to him that formed it^ ivhy hajl thou made mc 
 thus ? Hath not the potter power over the clay to make one 
 •veffel unto honour and another unto dijhonour ?* We 
 have not the lefs happinefs becaufe fome others have 
 more than we, and being treated with no injuftice, our 
 eye fhould not be evil becaufe God is good. 
 
 3. God as Creator, appears infinitely wife. 
 
 The marks of wifdom are manifeft in his works'. 
 The nature and form which are given to creatures and 
 things ; their great limilitude and yet infinite variety 
 and diflin^tion ; their relation and mutual dependence 
 and fitnefs in their particular ftations, and fubferviency, 
 
 in. 
 * Rom. ix, 20, 21. 
 
78 A View of God^ as Creator Ser. V, 
 
 in all their fcvcral parts to forae valuable end, make 
 them appear to be the effe^l: of infinite wifdom, as well 
 as of almighty power. 
 
 The wifdom of many things relating to creation 
 we,, indeed, cannot comprehend. We do not perceive 
 the wifdom of God, in performing the work of crea- 
 tion, juft at that tim.e in which it was done. We do 
 not fee hi'^i wifdom in making, out of an infinite number 
 of poffible worlds, fuch a v/orld as now exifls ; or in 
 making fo many creatures and thi-ngs as he has done, 
 and no more or iefs, and with fuch natures and capaci- 
 ties rather than with others, which were equally poffi- 
 ble ■u'ith him. And judging of fome creatures that are 
 made, according to the limited view of our minds, we 
 may fuppofe that they are defects in the creation which 
 Tniglit wifely have been left out of it : but the thoughts 
 fif God are not as onr thoughts ; and from his wifdom, 
 which we perceive, difplaycd in liij works in general, 
 and efpecially in thofe parts of them with which we arc 
 moft acquainted, v.e have rcafon to believe that there 
 is perfect wildoni exercifed through the whole. Hoix} 
 ?iianifcld are thy works, Lord, in wifdom hafl thou 
 TTuide them all !''' 
 
 The perfections of God, v/hen we contemplate 
 apcn them, lead us to fuppofe, that his work mull be 
 pcrfecl and incapable of amendment, not only by his 
 creatures but even by his ov/n hand. Time and expe- 
 rience make no addition to the wifdom of God, in 
 the review of his works. He never beholds a mif- 
 take made bv himfelf. He is indeed reprefented, 
 as repenting, that he liad made man upon the earth ; 
 but he relented of this no otherwife, than as he was 
 offended with the wickednefs of man, in confequencc 
 of which, his meafures and dealings with him, were 
 to be chanf^ed. The IMoft High is poffelTed of infinite 
 knovv'Icdge : by him aft ions are feen and weighed as 
 perfeftly before as after they have taken place ; and 
 
 therefore, 
 * Pf. 104. 24. 
 
Ser. V. and Governor of the World, 79 
 
 therefore, he was not dilappointed, in the condu(5t 
 of man, and by the event made to fee a miflake, which 
 he had committed in callinc: him into bein?. And in 
 
 _ CD O _ 
 
 every creature and thing belonging to the creation of 
 God, his infinite perfection leads us to fuppofe, that, 
 when taken together, and viewed in their whole connec- 
 tion, duration and purpofe, there h a complete and 
 perfect difplay of wifdom. He hath made the earth 
 by his power ; He hath cflabliilied the world by his 
 wifdom and hath drctched out the heavens hj his dif- 
 cretion.* Having thus taken a view of God as Crea- 
 tor of the world, I lliall now 
 
 2djy. Consider him, as the Governor of it. 
 
 When he had made the world, he did not neg'- 
 left and leave k to return back to nothing, or to run 
 on in confufion and diforder as mere nature or chance 
 fliould direft, btit took it under his own care, gui- 
 dance and mar!a2:ement. 
 
 As he made ail things for certain defigns, (o from 
 the beginning, he has, and always will exereife a eon- 
 troul over the whole, that the purpofes of his wifdom 
 in creation may be pundtually and fully accompliflaed. 
 The marks of the divine hand in the government of 
 the world are equally apparent as in its creation ; and 
 when we attend to them as they appear in the courfe 
 of events, we cannot but acknowledge his univerfal 
 kingdom and dominion, and fay, the. Lord retgneth for- 
 ever and ever-^thy kingdom is an evcrlafiing kingdom and 
 endiireth through all gefieraiio'ns. We are to conceive 
 of God as Governor of the world in the following ref- 
 pe£ls. 
 
 First, A? he has it under his care and preferva- 
 tion. In his hand is the foul cf every living thi?:g and 
 the breath cf all mankind. Of all creatures and things 
 in exiflence God is the preferver, cither immediately, 
 by himfelf, or by him who is the image cf the invfibk 
 God. By him. all things confill or remain in being uw- 
 
 dcr 
 
S6 A Vievj of God, as Creator Ser. V. 
 
 der die fituation and circumfiaiices which attend them. 
 Many creatures God makes inflrumental of their owrt 
 prefervation and that of ethers. Vegetables and vari- 
 ous parts of the inanimate creation are the means of 
 fuppcrc to fuch as have a fenfitive and rational life, and 
 fome animals afford food and nourifhment unto others ; 
 but their efficacy in this way is ever owing to the watch- 
 ful providence and agency of God, and he is the great 
 preferver of the whole. Eveii thou art Lord alo7ie, 
 thou haji made hcavcm, the heaven of heavens with all 
 their hoj}, the earth and all thi?igs that are therein, and 
 thou prefcrvefl them all* 
 
 2. God is the Governor of the world, in that he 
 gives law to the whole. The Lord is our lawgiver and 
 King. He is a lawgiver unto all creatures and things, 
 in that he gives to them fome principle, or law by which 
 under him they are to be dircfted. The laws of na- 
 ture, as they are called, which are uniform in their op- 
 erations, producing under like circumilances like ef- 
 fects, receive their energy from his power and agency ; 
 hence the movements and effe^s of material and inan- 
 imate bodies are reprefented as taking place under him. 
 'The Ught7iing goeth forth at his word-^He commarideth 
 and raifeth the flormy wind. Fire and hail, fnow and 
 vapour fulfill his word. 
 
 The law alfo which is given to the brutal creation" 
 and which is fometlmes called infiind, by which they 
 are led to a£l agreeable to their nature, and to feek fuf- 
 tenance and fafety in a way which to us appears moil 
 proper, and in fome inftances artful, is given to them 
 by God, hence he fpeaks of it as the effeft of that 
 wifdom, which furpaffes the wifdom of man, in his ad- 
 drefs to Job. Doth the hawk fly by thy wifdo?n and 
 Jlretch forth her wings towards the foiith ? Doth the ea^ 
 glc 77'iOimt up by thy co77una7id and 7nake her nefi on high ? 
 Among intelligent creatures God rules by a flill higher 
 law, which is of a moral kind, fuited ta> their rational 
 
 nature^ 
 
 Nch, ix. 6. 
 
Ser. V. and Governor of the Worhh 8l 
 
 nature, and inforced by fuch motives as are proper to 
 excite an obedience to it. Under a law of this kind, 
 •\Nt have reafon to believe all the holy angels of heav- 
 en are, and thofe fallen ones in hell, though with dilFerent 
 requifitions j for the dominion of God as lawgiver is 
 reprefented as including in it things in heaven and things 
 in the earth and things under the earthy or evil fpirits 
 in the bottomlefs pit. As to mankind we are more par- 
 ticularly informed, that their maker is their lawgiver, 
 and what the law is by which they are to be governed, 
 and what will be the confequence of their obedience or 
 difobedience. This law is in a meafure taught by thofe 
 principles of reafon and confcience which are common 
 to men, and therefore where the light of revelation is 
 not enjoyed, men are under moral obligation, and are 
 cxcufable or blamable, and may feel fo, in their own 
 minds according as they conform to or deviate from 
 the rule of their duty. They who have not the (re- 
 vealed) law, are a law unto themfehesy their confciences 
 the mean ivhile cxciifing or accufmg them : But by the 
 book of revelation we are more efpecially taught that 
 the law of God extends to man ; here alfo the particu- 
 lar precepts of his law, are exprefsly named and clear- 
 ly explained ; to fome of which the knowledge of man 
 could never extend by the mere light of nature ; of this 
 kind arc various precepts connected with that difpenfa- 
 tion of grace which takes place by Jcfus Chrift ; which 
 difpenfation itfelf is a mere matter of revelation, a niyf- 
 tery, hidden from the wifdom of the world, but made 
 manifeft by the gofpel— and by the commandment of 
 the everlafting God made known to all nations for the 
 obedience of faith.* 
 
 3d. God is the governor of the world ; in that the 
 affairs and events of it are all under his difpofal. Un- 
 der his own ruling and governing hand are thofe events 
 which may be called cutzvard and natural. He maketh 
 the grafs and the herbs to grow and to v;ither in his 
 
 I, hand,, 
 
 * Romans xvi. 26. 
 
5 2 -f View of God, as Creator Ser. Vo 
 
 hand, are tlie limes and the feafons ; he it is that ap- 
 pointeth fummer and winter, feed time and harveft. — 
 The condition and circumftances of the bnrtal creation 
 are all ordered by him ; a fparrow falls not to the ground 
 ■without his notice, he feedeth the young ravens when 
 they cry, and provideth for the cattle upon a thoufand 
 hills. He gives to all material bodies, their flations, their 
 effe^s and various motions. He ha7igeth the earth upon 
 nothing ; he bindeib up the zvaters in bis thick clouds until 
 the day and night come to an e?id — the pillars of the earth 
 iremhle and are afionifhed at his reproof — h6 divideth the 
 fea, by his fpirit he garnifjeth the heavens ; he maketh 
 the fun and moon and cdl the luminaries of heaven to run 
 their race — he bends the fweet influences of Pleiades, and 
 loofes the bands of Orion. He bringeth forth Maze roth in 
 his feafon, and guides ArRurus with his Sons. In ref- 
 peft to mankind he determines the times before ap- 
 pointed and the bounds of their habitation — their prof- 
 pcrity and adverfity, joy and forrow are what he in his 
 Sovereignty fees fit to order. The Lord killeth and mak' 
 eth alive, he bringeth down to the grave, and bringeth up, 
 the Lord maketh poor and maketh rich, he bringeth low 
 and lift eth up.* 
 
 Events in the moral world ^rt alfo under the fu- 
 perintendency of God. Divine light, truth and grace 
 take place under him and all the rneans, which ration- 
 al beings enjoy for moral improvement. From him all 
 moral difpofitions and a£lions in his intelligent creatures 
 proceed, which are good and virtuous. He maketh 
 his angels fwift to obey him, and worketh in righteous 
 men to will and to do of his own good pleafure, and though 
 God cannot be tempted with evil, neither tempteth he any 
 man, but every man is temiplcd, when he is drawn away 
 of his own luji afid enticed, yet the fmner is not felf-luffi- 
 cient and independent in any of the wickednefs which 
 he commits, and the mod atrocious moral crimes are 
 fometimes made fubfervient to the particular and fpe- 
 
 cial 
 
 * 1 Samuel, ii. 6, 
 
Ser. V. a7id Governor of the World, 8 
 
 J 
 
 cial purpofes, of infinite wifdom ; as we are taught 
 in the example of Pharaoh who hardened his heart 
 againft God, whereby the divine arm was eventu- 
 ally made the more confpicuous ; alfo in the enmity and 
 cruelty of the Jews towards Jefus Chriil ; while they, 
 in accufing and putting this perfon to death, a6led a 
 mod wicked part- ; they fulfilled the determinate coun- 
 fel of God, and were inflrumental in accorapl idling the 
 defign of Chrifl in alTuming our nature, which was 
 that he might give his life a ranfcni for the fms of the 
 world. 
 
 The difpofing hand of God over moral agents 
 while they remain free and accountable, is a procefs in 
 the divine government attended with obfcurity and in- 
 capable of explanation by the limited powers of men ; 
 but as we are addrelied in the word of God, as intelli- 
 gent beings, capable of judging, choofing and aifling, 
 and as we are confcious in our minds of moral agency 
 and volition ; it becomes us to confider ourfelves as free 
 moral agents, accountable for the exercife of our pow- 
 ers, and that we fliall be approved or juftly condemned 
 according as our anions are good or bad. If thou doefi 
 •well, fJoalt thou not be accepted ? And if thou doefh not 
 well^ fin lieth at the door /^' It becomes us alfo to ac-. 
 knowledge thefupremacy of God, and his fuperintend- 
 ency over all the volitions of men, for fo far as we are 
 capable of looking into the nature of things, it appears 
 impoifible that man fliould exift or a£t, in and of him- 
 felf free of all dependence upon divine power, and the 
 fcriptures declare that God has the hearts and ways of 
 all in his hands, that his council ft ands through all gene- 
 rations^ and that of him and to him and through him are 
 all things to ivhom be glory forever. 
 
 God in thus governing the world makes not only 
 a difplay of that power, wifdom, an'd goodnefs which 
 We noticed in the works of creation, but alfo of equi- 
 ty and juftice, truth and righteoufnefs : There is no 
 
 oppreflion 
 
 * Genefis iv, 7, 
 
84 A Vieiv of Gcdy us Creator 5er. V. 
 
 opprcffion or wrong done by hmi to any fubjedl of his 
 extenfive kingdom. Nothing is required by his law 
 but what is reafonablc and right ; and no reward con- 
 ferred or punilhment inflicled but what is righteous and 
 juft. The Lord is holy in all his ways, a?id righteous i?i 
 all his works. His law is perfect and righteous altogeth- 
 er. 
 
 From the view which wc h.^v.t been taking of the 
 charaifter of God, I may remark, 
 
 ift. That he appears a glorious fovereign, pof- 
 felTed of infinite power, greatnefs and majefty. 
 
 He hath created when, and after what manner 
 it feem.ed him good ; and all the vail: multitude of 
 creatures and things which he hath made, he governs 
 according to the council of his own will. Who hath dl- 
 reBed the fpirit of the Lord or being his eounfellor, hath 
 iaiight him J Thine, then, muft we fay, Lord, is the 
 gr^-atnefs and the power and the glory and the majefiy — ; 
 for all that is in the heaven and in the earth, is thine : — 
 Thine is the kingdo?7i, Lord, and thou art exalted as head 
 above all. God is fo far exalted above others, that the 
 greatefl things in nature are as nothing in his fight, and 
 the highefl chara6lers amorig his intelligent creatures, 
 admit of no comparifon with him. Behold the nations 
 are as a drop of a bucket, and are counted as the fmall 
 duit of the bailance : Behold, he taketh up the ifles 
 as a very little thing. All nations before hirn are as no- 
 thing : 9,nd they are counted to him lefs than nothing and 
 vanity. To whom then will ye liken God ? Or what 
 likenefs will ye Gem^pare unto him ? It is he that fitteth 
 upon the circle of the earth ; and the inhabitants thereof 
 are as grafshoppers ; that flretcheth out the heavens as 
 a curtain, and fpreadeth them out as a tent to dwell in ; 
 that bringeth the princes to nothing : he maketh the 
 judges of the earth as vanity. 
 
 2nd. The charafter of God as creator and gov* 
 emor of the world, appears mofi: worthy of our love» 
 His works are the works of wifdom and goodnefs : his 
 
 ©Wfl 
 
SjiR. V. and Govsrnor of t/je Worid. S5 
 
 own glory is the defign of them. God hath rnade all 
 ihings for himfelf or for the difplay of his perfeclions 5 
 he alfo herein evidently regards the h«Lppinefs of his crea- 
 tures ; for God is good to ail, and his tender mercies are 
 over all his works ; even the judgments adminiftered 
 by hira are for a falutary purpofe, particularly that the 
 children of men might learn righteoufuefs and become 
 polfefTed of the peaceable fruits of it. 
 
 3rd. We are taught by our fubjccl, the omni- 
 prefence of God. He being univerfal in his agency he 
 mufl be fo in his prefence. He is not far from every 
 one of us : for in him zvf live and move and have our be- 
 ing. 
 
 4th. The propriety and duty of offering prayer, 
 with thankfgiving unto God, appears from o^or iub- 
 jecV. As we are dependent on God and the fubje^ls 
 of his government, it is no more than a proper acknow- 
 ledgment of our fituation to addrefs onrfelves to him, 
 2nd fupplicate his favor. Be careful for ?ioihing ; 
 hut in every thing by prayer and fupplication tviih thankf-^ 
 giving let your rcquejls be made known imto Gcd. Thus 
 cafiing your care upon him for he carcth for you. 
 
 5th. A PROPER view of God, as creator and 
 governor of the world, may be quieting and confoilng 
 to the minds of men under the trials and fufferings of 
 this probationary ftate : Here, we are perplexed and 
 troubled in many ways. Our inquiries arc attended 
 with darknefs and uneafy doubts — the world about us 
 appears defaced and in diforder ; the feafons are many 
 times inclement and peftilentiai — the elements are feem- 
 ingly at war and threaten us with ruin. Mankind alfo, 
 through pride, avarice and madnefs, oppofe and devour 
 one another, and fpread defolation through kingdoms 
 and nations, and wantonly deflroy in one period, the 
 labours of another. Our mod interefting hopes from 
 the objecls with which we are immediately connefted 
 are deflroy ed, and we fpend our days meeting withfuc- 
 celTive difappointincnts and befeaveraents, and perhaps 
 
 in 
 
PTv 
 
 A 'View cf God, as Creator Ser. V. 
 
 in pain, and always with tlie profpeft of death before 
 us, without finding any enjoyment in the w^orld that is 
 fully fatisfying or certain. In this fituation it is quiet- 
 ing and c-onfoling, to confider, that we are created and 
 placed here upon the earth by God, who always has us, 
 our circumihmces and the w^orld about us under his 
 care and management, and will ever do that which is 
 riglit, and overrule all things according to his own wif- 
 dom and purpofe and in that manner, v.hich may bed 
 fervc to advance his own glory and the general happi- 
 nefs of his creatures. 'I he Lord relgneth^ let the earth 
 I'cjcicc, let the muliltiide of the IJles be glad thereof. 
 
 6th, The fabjecl: reminds us that God is the great 
 objeft of our firlf obedience. His authority is indifpu- 
 table, and againfl: the m.anner in which it is exercifed by 
 him, no juft; objection can be made. His law and prov- 
 idence are holy, juil and good. Under the juft and 
 powerful government of fuch a being, • the impenitent 
 and difobedient cannot expert fmally to go unpuniflicd ; 
 but verily there is a reward, (through Chrift) for the 
 righteous. Thhikcjl thou this, mm, that thou JJjalt 
 ifcape the judgvmit of God I — Who will render to every 
 man according to his deeds — unto them who do not obey the 
 truth, indignation and wrath, tribulation and anguifj — 
 hut glcry, honour and peace to every man that worketb 
 go^d—fcr there is no rcfpc^l of perjons with Ood, 
 
 SERMON 
 
P^* " ^ . ^-^.rF-^i^^ku-^ ^ . ^:J^<'^ 
 
 
 
 0^fi^^^^mi.i0^^% 
 
 SERMON VI, 
 
 H n i: S S K N T I A L D I \^ r ?^ I T Y o f J£Si\S C HR IS T. 
 
 John i. I. " And the Word um God:' 
 
 JL HE facred fcriptures give vei^ dif- 
 ferent names to Jefus Chrift. He is man, God, the 
 fon of man, the Son of God, the angel, the Lord, the 
 angel of the Lord, and the word. Correfpondenc 
 with this divlrfity of names, all parts of the Bible af- 
 cribe to him a very extraordinary character. 
 
 The evangeliil Matthew writes, *'- The book of 
 the generation of Jefus Chriil, the fon of David, the 
 fon of Abraham." John flatcs^f " In the beginning 
 was the word, and the word was with God, and the 
 word was God." He goes further,]; " all things were 
 made by him. ; and without him was not any thing made 
 that was made." At the commencem.ent of time, 
 when the firft creature was made, tlie word exifted, 
 was with God and was God. He is di(lino;uifhed from 
 God, yet is God. 
 
 / " The word was made flefh, and dv^'elt among 
 us."§ The man Chriil w^as conceived by the Holy 
 Ghoft. God had faid by a prophet, " behold, a virgin. 
 
 Ihall 
 
 * Mat.. I. 1. f John 5, i, • t "^'. 3, 
 
 ^ Joh? j. J A, 
 
S8 f'h'e Fjjaiiiiil Divinity Ser. VI. 
 
 /liallbcAvnh child, and fliall bring forth a fon, and 
 they {hciU call liis name Eminanuel, which being inter- 
 preted, i-,5 God with us.'** Eimnanuel is the- word 
 made fielh. < 
 
 This account, given of Chrifl by the two Apof- 
 toiic Evangdifts, at the beginning of their gofpels, 
 ftrongly intimates, that to underftatid hi's character and 
 works, he muff be viewed aspoffeffing two natures, and 
 being both God and man. 
 
 A PER SON Ai, union of deity with manhood, \i 
 indeed not cafily comprehended'. But fmce we are not 
 able to comprehend the union of body and fpirit in 
 ourfelves, though more acquainted with the properties' 
 of matter than with the divine effence, which is mofl 
 wife, to reiect a doctrine of the Bible, bccaufe it is not 
 dictated by our own underuandings, or to receive it, 
 becaufe it is taught of God ? 
 
 Christ is to be confidered not only perfonally as 
 Emmanuel, but ofHcially as mediator. In this official 
 capacity he is the angel of the Lord, and melTenger 
 of his will to men. The difllnclion between perfonal 
 and official dignity is eafily underllood. In regard to 
 one of themi a perfon may be a fuperior or equal, while 
 in refpecf of the other he is an inferior. The mother 
 of king Solomon, in that relation v;as his fuperior, but 
 as king he was above her, and did her honor . in cau- 
 fmg a feat to be placed for her on his right hand, while 
 he fat on the throne and heard her requefl. And 
 Chrift, who in the form of God thought it not robbe- 
 ry to be equal with God, in the form of m.an, and as 
 mediator, became obedient to death. 
 
 In the vievv' which has been taken of Chrift, 
 there is no contradiiftion, in afcribing to him the infir- 
 mities of manhood without fin, together with •all the 
 perfections of deity. Neither are any of the things 
 fpoken of him in regard to his human nature, and offi- 
 cial capacity, any obieiTlion againlf his pofTeffing efTcn- 
 tial divinity^ and being God equallv as the Father.-— 
 
 God 
 
 * Mar, i, r->, 
 
Ser. VL of Jifus Chrifi. 89 
 
 Godhimfelf fpeaksof him as both ii man and his own 
 equal : " The man that is my fellow laith the Lord of 
 hofls." 
 
 These remarks are defigned as introduftory to an 
 exhibition of evidence of the effential divinity of Jefws 
 Chrifi J which, it is believed, is alferted in the text : 
 " The word was God." Notice will be taken of the 
 names of Chrifi, his perfeclions-, the works attributed 
 to him, the religious homage paid him, and his being 
 equalled with God the Father. 
 
 I. The names of Chrifi in the fcriptures arc a 
 proof of his efTential divinity. 
 
 A DIVINE perfon appeared repeatedly to the pa- 
 triarchs, to Mofes and the children of Ifrael. In wliicli 
 perfon of deity did God appear ? As the Father, or 
 as the Son, who is Chrifi ? 
 
 The diftinft official characiers given in the gofpel 
 to the Father and the Son, are a flrong prefum.ption, 
 that all intercourfe betVv^een God and man, is through 
 the Son as mediator. In Chrifi God is reconcileable 
 to the world, and through him we have accefs to the 
 Father. It is moreover exprefsly afTerted,* Nb mail 
 hath feen God at any time, meaning God the F§t- 
 ther ; but, the only begotten Son, which is in the.bo- 
 fom of the Father, he hath declared him. Again,! 
 '■' Not that any man hath feen the Father, fave he 
 which is of God," that is except Chrifi, " he hath 
 feen the Father." When therefore we read,| Then 
 went up Mofes and Aaron, Nadab and Abihu, and 
 feveiUy of the elders of Ifrael : And they faw the God 
 of Ifrael : — Alfo they faw God, and did eat and drink." 
 The God of Ifrael, God whom Mofes and the elders 
 of Ifrael faw, was not the Father, buj: the Son, who 
 is Chrifi. 
 
 When Chrifi was on earth God owned him, and 
 bore teftimony to him, by a voice from heaven. But 
 it is thought that there is no other inflance, in which 
 
 M , there 
 
 * John i, 18. f John vi, 46. + Exod, xxiv, 5, lo, li. 
 
gc 'the Ejfential Divinity Ser. VL 
 
 there is evidence or probability, of God's having in- 
 tercourfe immediately with men, othcrwife than in the 
 perfon of the Son. In a number of inflances of his 
 appearing, he is called not only the Lord or God, but 
 alfo the angel of the Lord, or man ; as if purpofely to 
 defignate him as afting in the ofHce of mediator. A 
 prophecy of Chrift's coming to his temple is,* " And 
 the Lord whom ye feek fliall fuddenly come to his tem- 
 ple ; even the meffenger of his covenant whom ye de- 
 light in." The name angel fignifies meflenger ; which 
 cannot be applied to the Father, but belongs to the 
 Son, as defcriptive of his official character. Thus the 
 names, the angel of the Lord, and the Lord, fhow 
 that Chrifl appeared to Gideon. f " The angel of the 
 Lord appeared unto him — and the Lord looked upon 
 him — and the Lord faid unto him.'* — In relating the e- 
 vents of one interview, both names are repeatedly uf- 
 cd. 
 
 The fame names evidence an appearance of Chrifl 
 to Hagar. J " And the angel of the Lord found her, 
 and the angel of the Lord faid unto her, I will multi- 
 ply thy feed exceedingly. And fhe called the name of 
 the Lord, that fpake unto her, thou God feefl me." 
 The hiflorian gives him the two names, the angel of 
 the Lord, and the Lord. Hagar ufes a ilronger term, 
 implying that he was God omnifcient j thou God feeft 
 me." And when fpeaking by the name of the angel 
 of the Lord, he affumes the chara61:er of God, in fay- 
 ing, " I will multiply thy feed." Thefe circumflan- 
 ces are additional evidence, that the angel, who Ipoke 
 to her, was both Chrift and truly God. 
 
 At another time Chrift appeared as man.§ " A 
 man" wreftled with Jacob, bleiTed him and changed 
 his name to Ifrael :" For he faid, " as a prince haft 
 thou power with God, and with man, and haft prevail* 
 ed. And Jacob called the name of the place Peniel 5 
 
 for 
 
 * Mai. iii. I, + Gen. xvi. 7. 13. 
 
 t Judges vi. 11, 24, § Gen, xxxii. 24. 30. 
 
S£R. VI. of 'Jefm Chri/i. 91 
 
 for I have feen God face to face, and my life is preferv- 
 ed." In wreflling with a man he faw God face to 
 face ; which was God in the form of man. 
 
 When Abraham dwelt at Mamre,|j the Lord ap- 
 peared unto him ; and he fat in the tent door, in the 
 heat of the day ; " and hehfted up his eyes and look- 
 ed and lo, three men flood by him. And when he faw 
 them he ran to meet them — and bowed himfelf toward 
 the ground, and faid, my Lord." The Lord appear- 
 ed and Abraham looking faw three men. He bowed 
 himfelf to them and faid my Lord. The Lord mult 
 therefore have been one of the three men. " They 
 faid, fo do as thou hafl faid. And they faid unto him, 
 where is Sarah thy wife. And he," (the Lord) " faid, 
 I will certainly return unto thee according to the time of 
 life, and lo, Sarah thy wife fliall have a fon." In this 
 manner they talked with Abraham, as the Lord and as 
 ihe three men, evidencing that the Lord was one of the 
 men. -" The i-ord faid fliall I hide from Abraham the 
 thing which I do?" *^ Becaufe the cry of Sodom and 
 Gomorrah is great — I will go down now and fee — and 
 the men turned their faces from thence and went toward 
 Sodom : but Abraham flood yet before the Lord," 
 and interceded for that city, " And there came two an* 
 gels to Sodom at even."* The chara^er in which the 
 Lord appeared to Abraham, as a man and yet God 
 hearing prayer, agrees to Chrifl and to no other. 
 
 After this,t " God did tempt Abraham, and 
 he faid, take now thy fon, and offer him there for a 
 burnt offering." ButjJ " the angel of the Lord call- 
 ed unto him and faid, Abraham, Abraham, for now I 
 know that thou fearefl God, feeing thou hafl not with- 
 held thy fon, thine only fon from me," God command- 
 ed to facrifice his fon, the angel of the Lord faid, — 
 " thou haft not withheld thy fon from me." The an- 
 gel therefore and God were the fame perfon.§ A.nd 
 
 the 
 
 II Gen. xvili. i. f Gen. xxii. i, 2. § V. 15, i6, ly. 
 * Gen, xlx, 1, | V, ii, 12, 
 
92 The EJJeniial Divinity Ser. VI. 
 
 the angel of the Lord called unto Abraham outofJiea- 
 ven the fccond thriC, and faid, by myfelf have I fworn, 
 faith the Lord, that in blciling I will blefs the." Here 
 he fpeaks again in a character which belongs only to 
 Chrifl-. 
 
 Jacob laying his hands on the fons of Jofeph, 
 prayed* God, before whom my fathers Abraham and 
 Ifaac did walk, the God, which fed me^all my life long 
 inito this day, the angel which redeemed me ft-om ail 
 evil, blefs the lads." This angel God is Chriil. No 
 other, is both the God of Abraham and Ifaac, and 
 the angel vs'ho redeemed Jacob. 
 
 GoD, in the perfon who fpake to Abraham and 
 Jacob, appeared alfo to Mofes, on Horeb the mount of 
 God.f " The angel of the Lord appeared unto him 
 in a flame' of fire out of the midfl of a bufli : And 
 w'hen the Lord faw that he turned afide to fee, God 
 called unto him out of the midft of the bufli. " And 
 the Lord faid, I have furely feen th^ffliftion of my 
 people — and I am come down to deliver them. Come 
 nov/ therefore, and I will fend thee unto Pharaoh, that 
 thou maycft bring forth my people the children of If- 
 rael out of Egypr." Thefe names, it has been repeat- 
 edly noticed, defignate Chrifl. 
 
 This inftance is the more important, becaufe the 
 perfon who appeared in the bufli, i^ the fame Lord that 
 enabled Mofes to bring the children of Ifrael out of E- 
 gypt ; was with him in the wildcrnefs ; and gave them 
 his law at Mount Sinai. He is firft called the angel of 
 the I^ord ; then the Lord, and God. Tj»ie angel ap- 
 peared to Mofes, the Lord faw that he turned to fee, 
 and God called unto him. The angel appeared out of 
 the midfl of tlie bufli, God called out of the midft of 
 the bufh, the Lord faid I am come down, implying 
 that he was there, and was the perfon whom Mofes faw. 
 For it will not be pretended that the angel appear- 
 ed, but did not fpeak j and that the Lord and God 
 
 talked 
 
 * Gen. Ixviil. i5. iS. i Exod. in. c, 4, 7, 8. 10. 
 
Ser. VI. of Jefus Chrijl. 93 
 
 talked with Mofes, but were not fcen. Indeed Mofes 
 was charged to fay to the children of Ifrael, the Lord 
 God of your fatliers, the God of Abraham, of Ifaac 
 and of Jacob, appeared unto me." V. 16. 
 
 * " God fliid unto Mofes, I AM THAT I AM. 
 And he faid, thus fhalt thou fay unto the children of 
 Ifrael, I AM huth fent me unto you." ' The fame per- 
 fon flill fpeaks, though he again aillimes a ncvr name, 
 or new names. The Lord had before faid to Mofes, 
 *' I will fend thee." That he was the angel who ap- 
 peared in the bufli, is confirmed by the teflimony of 
 the martyr Stephen. Speaking of Mofes lie faith,! the 
 *' fame did God fend by the hands of the angel wliidi 
 appeared to him in the bufli." Chrift in the chai-a^ler of 
 jtnediator is the angel of God, and by him God com- 
 municates meffages to men. As God's meffenger he 
 came down to deliver the children of Ifrael, he ap- 
 peared in the bulli as the angel of the Lord, and a? 
 the Lord and God he fent Mofes, and afterwards was 
 with him in bringing the children of Ifrael out of E- 
 
 gypt. 
 
 " Moses," having made one attempt without 
 fuccefs," returned unto the Lord and faid, " Lord, 
 why is it that thou had lent me. Then the Lord faid 
 unto Mofes, now thou flialt fee what I will do to Pha- 
 raoh."! Thus plain is it that the perion who fent 
 Mofes continued to be v/ith him. At the firfl inter- 
 view, God faid, " certainly I will be with thee." By 
 the fame name, at the fecond time of fpeaJ-iing to Mo- 
 fes, he tells him,§ wherefore fay unto the children of 
 Ifrael, I am the Lord, and I will bring you out from 
 under the burdens of the Egyptians." Thus was it 
 God in the fecond perfon, who is the angel of the 
 Lord, that gave Mofes his commiflion to deliver the 
 children of Ifrael, and favoured him with his prefence 
 to enable him to accomplifli it. The teftiraony of Ste- 
 phen 
 
 * V. 14. + Exod. V. 22. vi. 1. 
 
 f Afts vii. 35. ^ Chap, iii, 12. vi, tv 
 
94 ^^J€ F.jJ'ential Divinity Ser. VL 
 
 plien is again exprefs :* " This is he,'* is the Mofes, 
 *' that was in the church in the wildernefs with the an- 
 gel which fpalce to him in Mount Sinai, and with our 
 fathers/' 
 
 In pointing out Chrifc as defignated by his names, 
 which arc fo different from each other as to belong on- 
 ly to him, feveral inflances have been noticed which 
 are proofs of his divinity. He is the Lord to whom 
 Abraham prayed for Sodom ; God to whom that Patri^ 
 arch was about to ofler Ifi^ac for a burnt offering, and 
 to whom he facrlficed a ram inftead of his fon : the an- 
 gel to whom Jacob prayed, as the God before whom his 
 fathers Abraham and Ifaac walked, who alfo inftru£t- 
 ed Mofes to call him to the children of Ifrael the Lord 
 God of their fathers, the God of Abraham, Ifaac and 
 Jacob. 'When he appeared to Mofes,t the ground, be- 
 caufe of his prefence, was holy. " Moreover he faid, 
 I am, the God of thy father, the God of Abraham, 
 the God of Ifaac, and the God of Jacob." He re-. 
 peated his declaration charging Mofes, *' Thus ihalt 
 thou fay unto the children of Ifrael, the Lord God of 
 your fathers, the God of Abraham, the God of Ifaac, 
 and the God of Jacob, hath fent me unto you ; this 
 IS my name forever, and this is my memorial unto all 
 generations.'* And when Mofes returned to him he 
 faid further,! " and I appeared unto Abraham, unto 
 Ifaac, and unto Jacob, by the name of God Almiohty, 
 but by my name Jehovah was I not known to them.'* 
 To mention one declaration more j at Mount Sinai he 
 fpake thefc wordsj§ " I ^/« the Lord thy God which 
 have brought thee out of the land of Egypt, and out 
 of the hcufe of bondage. Thou flialt have no other 
 Gods before me.'* It is not poilible that he fliould 
 jifTume namxs more determinately cxpreilive of elfential 
 divinity. 
 
 The 
 
 * Afls vil. 38. 
 
 + Exod. iii. 5, 6. !j, 
 
 I Exod. V. 3. 
 
 \ Exod. XX. 2, 3. 
 
Ser. VI. of Jcfus Chrifi. 95 
 
 The name Jehovah is peculiar to God and always 
 implies divinity. " That men may know," the Pfalm- 
 ift prayed, Pfalm Ixxxiii. 18, " that thou whole name 
 alone is Jehovah, art the m»Gfl high over all the earth." 
 This name is repeatedly given to Chrift in the original 
 language of the Old Teftament. One inltance is, 
 Jer. xxiii. ^^ ^. "I will raife unto David a righteous 
 branch — and this is his name by which he fliall be call- 
 ed The Lord.'* In the original as may be feen in the 
 margin of the large Bible, "Jehovah, our right- 
 eousness." 
 
 Other names given to Chrifi are, *" Wonderful, 
 Counfellor, the mighty God, the everlafting Father, 
 the Prince of Peace." f" Lord of all :" J" The 
 Lord of glory :" §" The true God and etcnial life :" 
 II" Chrift, who is over all, God bleiTed forever." It 
 it is pofiible for nam.es, and the manner of ufmg them, 
 to evidence a being to be truly God, the names of 
 Chrift, it is believed, are a demonftrable proof' of his 
 elTeniial divinity. 
 
 The importance of the doctrine makes it fuitable 
 to notice other arguments which eftablifli it. 
 
 2. The perfections of Chrift are a proof of his 
 cffential divinity. 
 
 God is known by his perfeftions, which diftin- 
 gulfli him 'from all his creatures. And thefe perfections, 
 being poiTefled by Chrift, evidence that he is God, of 
 the fame divine eflence as the Father. 
 
 One of the names of Chrift, defcriptive of his 
 character, is, " The everlafting Father." And a dec- 
 laration which he made of himfelf is, *" I am Alpha 
 and Omega, the beginning and the end, the firft and 
 the laft." In another place, he faith, "f I am Alpha 
 and Omega, the beginning and the ending, faith the 
 Lord, which is, and which was, and v/hich is to come, 
 
 the 
 
 *•' Ifaiah ix. 6. || Rom ix. 5. 
 
 + Atls X. 36. * Rev. xvii. 13. 
 
 t 2 Cor. li. 8. f Rev. i. 8. 
 
 § i John V. 20. 
 
<}b '■The FJtntial Di-v'mity Ser. VL- 
 
 ihe AImig]ity.'* The Father afcrlbes to him like per- 
 fccti(iis, in faying, ;[" thy throne O God is forever." 
 And an apodie calls him, §" Jefus Chrill the fame yef- 
 terday to day and forever." Thefe declarations arc 
 ilrongly defcriptive of perfe6lions peculiar to deity. 
 jMoreover, 
 
 Christ faid to his difclples, jj-' where two or 
 there are gathered together in my name, there am I 
 in the midft of them :" And when he gave themcom- 
 miiiion to preach him to all nations he added, *" And 
 10, I am with you alvvay, even unto the end of the 
 world." He furely niuft be God omniprefent, to be in 
 the midft of every fociety of two or three gatliered to* 
 gether in his name, and with his minifters preaching 
 him among all nations. Effential divinity is in like 
 manner ncceilary, to his being officially given to be 
 " the head over all things to the church ; which is his 
 body, the fulnefs of him that lilleth all in all."t And 
 thefe declarations well agree with the exprefs affertions, 
 I" In him dwellethall the fulnefs of the godhead bod- 
 ily." All the fulnefs of the godhead, not figuratively, 
 but bodily and fubftantially, dwells in him. That he 
 is almighty is further evident, in that to him as media- 
 tor, " all power is given in heaven and in earth j"§ he 
 " being the brightnefs of the Father's glory, and the 
 exprefs image of his perfon, and upholding all things 
 by the word of his power. "jl 
 
 "When he was on earth, he was omnifcient. * He 
 knew all men, and needed not that any fhould teftify 
 of man : for he knew what was in man." Peter ap- 
 pealed to him t" Lord thou knoweft all things, thou 
 knovvxft that I love thee." He and the Father are a- 
 like diib'nguiflied from all creatures in knowing each 
 
 other. 
 
 :t Ileb. I. 8. + Col. ii. g. 
 
 § Hcb. xili. 8. % Mat. xxvili, i8. 
 
 ii Mat. xviii. 20. fi Heb. i. 3. 
 
 * Mat. xxviii. £c. * John ii. 24, 25. 
 
 r En!>. 2. zii 2;j. 1" John x;u, 17. 
 
Ser. VI. of Jr/us Chnft, . o; 
 
 other. I" And no mail knoweth th." Son, but the 
 Father ; neither knoweth any man the Father, fave the 
 Son, and he to vvhomfoever the Son will reveal him." 
 To know mankind, as king Solomon proielled, is pe- 
 culiar to God : " For thou only knowcil the hearts ot* 
 the children of men :"§ But Chrid knows all men, and 
 what is in them ; and he knows God even the Father. 
 Plis omniicience is alfo further evidenced, in the reve- 
 lation of the apoille John, in his opening the feals of 
 the book of the decrees of God, and difcloling in 
 prophecy events, which were to take place in a long fe- 
 ries to the end of the world, jj Thus as eternal, un- 
 changeable, almiehty, and oranifcient, Chrid is truly 
 God. 
 
 3» The works of Chrifl arc a proof of hiseffen- 
 tial divinity. 
 
 The reafon of mankind ar'rccs with the fcriptures, 
 in teaching that God is to be known by his works.* — - 
 " The invifibJe things of him irom the creation of the 
 
 o 
 
 world are clearly feen, being underflood by the things 
 that are made, even his eternal power and Godhead-'* 
 He faith,t " I am the Lord and there is none ehe, there 
 is no God befides me." " Thus faith the Lord, the 
 holy one of Ifrael, and his maker, I have made the 
 earth, and created man upon it : I, even my hands 
 have ftretched oi|t the heavens, and all their holls have 
 I commanded. For thus faith the I^ord that created 
 the heavens, God himfelf that formed the earth, I am 
 the Lord, and there is none elfe.'* Who is God the 
 creator ? Is he the Father ? So is he the Son, the word 
 who was made flefli.t " All things were made by him, 
 and without him was not any thing made that was 
 made.§ For by him were all things created, that are 
 in heaven, ^and that are in eartli, villble and invifible, 
 ■whether they be thrones or dominions, or principalities 
 
 N or 
 
 H, 12. 18. 
 
 : Mat. xi. : :. 
 
 
 
 r IfaiaK 
 
 yiv. 
 
 ^ 5! Chion. vii. 
 
 I'O- 
 
 
 t jolui 
 
 '• 3 
 
 jj Rev. V. y. \: 
 
 ■ ^; 
 
 '5:c. 
 
 ', Col. • 
 
 . 1,5 
 
 "* Rom. 1. l:o 
 
 
 ' 
 
 
 
yS , ^hg EJ'cntial Dhinity Ser. VL 
 
 or powers ; all things were made by him, and for him. 
 And he is before all things, and by him all things con- 
 fift. God himfelf," and not by the inftrumentality of 
 another, formed the earth. He faith, " I, even my 
 hands have ftretched out the heavens." Yet all thefc 
 vvere created by Chrifl:, He is therefore the God be- 
 fides whom there is none elfe. Further, 
 
 Christ, as the word made flelli, polfelTesall the 
 capacity requifite for his oflice as mediator. And the 
 works of God, which he performs in obedience to thei 
 Father, are as fure proofs of his godhead as if he were 
 to do the fame works wholly of himfelf. He laid 
 down his life, and took it again : is the refurreftion 
 and the life ; and v/iil be the judge of mankind at the 
 la/l day. Thefe things, as well as his being the creator 
 and the I^ord of providence, fliow that he is God, iti 
 the ellcntial attributes of divinity, as well as in of- 
 fice. 
 
 4. The religious homage paid to Chrifl is a proof 
 of his cfTentiai divinity. 
 
 That God only is to be worfliipped, is a funda- 
 mental principle, of both natural and revealed relig- 
 ion.* " Thou Ilialt v\^orfliip no other God ; for the 
 Lord whofe name is jealous, is a jealous God." If 
 religious homage be offered to a good man or angel, he 
 repels it with zeal :t " See thou do it not : — Worfliip 
 God." But Jefus Chrifl, even when in the form of 
 man, never declined the divine honors, which in many 
 inftances were paid to him. And to worfhip him is 
 warranted by examples the authority of which cannot 
 be denied. The martyr Stephen, full of the Holy 
 Ghofl, clofed his Iife,J calling upon God and faying 
 " Lord Jefus, receive my fpirir." The Apoflle Paul 
 prayed, " God himfelf and our Father and our Lord 
 Jefus Chrifi; direft our way unto you." And when 
 bu&tcd by the meffenger of Satan, he befought the 
 
 Lord 
 
 * Exod. xxxiv. 14. t AGs vli. 59, 
 
 - !■ R^v. xix. 10. xxii, 9-. AGs xiv. 1,5. 
 
Ser.' VI. ■ of Jtfus Chvifi, 99 
 
 Lord thrice that it might depart and received this an- 
 fwer ; " my grace is TufEcient for thee. Moft gladly 
 therefore," faith the apoftle, " will I rather glory in my 
 infirmities, that the power of Chrifl may reft upon me/' 
 The Lord to whom he prayed, and whofe grace was 
 fufficient for him, was Chrift ; in the confidence of 
 whofe power reiling on him he gloried in his own in- 
 firmities. 
 
 His bcnediftions to the churches to which he 
 wrote epiftles are alfo fo many prayers, moft or all of 
 which are made to Chrift, and one of them to eacli 
 perfon of the Trinity by name. " The grace of the 
 Lord Jefus Chrift, and the love of God, and the com- 
 munion of the Holy Ghoft, he with you all. The grace 
 of our Lord Jefus Chrift be with you.*' 
 
 To call on the Lord or on the name of the Lord 
 is another exprelTion of religious worfliip. Elijah faid 
 to the prophets of Baal, " call ye on the name of your 
 Gods, and I will call on the name of the Lord." In 
 the Pfalms it is written, the Lord is nigh unto all them 
 that call upon him, that call upon him in truth. " An 
 upoftle alfo makes the obfervation. *" Whofoever fliali 
 call upon the name of the Lord fliall be favcd.'* The 
 Lord therefore on whom Chriftians call is their God, 
 and this Lord is Chrift. He fent Ananias to baptize 
 Saul; who objeftedjt " Lord he hath authority to 
 bind all that call on thy name." The Lord faid go." 
 and Ananias went, and faid " brother Saul, the Lord, 
 even Jefus that appeared unto thee in the way as thou 
 cameft forth fent me." Chrift is therefore the Lord 
 to whom Ananias defcribed Chriftians in calling them, 
 " All that call on thy name." The Apoftle Paul de- 
 fcribesthem by the fam.eterm. }" All that in every- 
 place, call upon the name of Jefus Chrift our Lord." 
 In both thefe inftances to call on the name of the Lord 
 
 Jefus, 
 
 * Rom. s. 33. ;^ 1 Co;. '(, 2, 
 
 i Afls ix, lo. i'^^^ 
 
! oo The Efjhitial Divinity Stir. Vt 
 
 Jefas, is mentioned as the known practice and dirtin- 
 guifliino^ cIiar;\CLer of Chriftians. 
 
 . Ox E example more, of religious worfiiip paid to 
 Chrlfl, will be produced. §" And when he had taken 
 the book, the four beads, and four and twenty elders* 
 fcli down before the Lamb, having every one of them 
 harps and golden vials fail of odours which are the pray- 
 rrs of the faints. And they fuRg a new fong faying 
 thou art worthy : for tliou waft flain and hall redeem- 
 ed us to God. And every creature which is in heaven, 
 and on the earth, and under the earth, and fuch as are 
 in the fca, and all that is in them, heard I, faying, 
 blelling and honor, and glory, and power, be unto him 
 tliat {Ittetii upon the throne, and unto the Lamb for- 
 ever and ever'." 
 
 1 o the authority of examples precepts are added 
 to fiiow the right and the duty of worfliipping Chrifi. 
 as God. In. the ioWf-iihh. pfalm, after fiying to Chriil.* 
 " Thy throne O God is foreverr— God, thy God, hath 
 anointed thee.'' The addrefs turns to the church, 
 "he is thy Lord, and v/orfhip thou him." Another 
 pfal'.nt contains the command, " worlliip him all y« 
 Gods :" which feems to be quoted by an Apoffcle in 
 application to Chrifi, in his declaration.;*; " When he 
 (God) bringeth in the fml begotten into the world, he 
 faith, and let .ail the angels of God worihip him." — 
 From whatever paiTage of the Old Teftament the a- 
 poflle m.akes this quotation, it is an exprefs command, 
 at leaft of apoftolic authority, to the angels to worship 
 Cihriil:, who is the firft begotten of God. The con- 
 chilion is certain, Chrifi being worfhipped as God, 
 pofTeffes elTential divinity. It is to be confidered fur- 
 ther : 
 
 ij. Christ's being equalled with the Fatlicr is a 
 proof of his effential divinity. 
 
 His equality with the Father in his names, per. 
 
 fe£tioiis. 
 
 ^) Pvcv. V, 8, 9. 13. T Pf. xcvij. 7. 
 
 ^' V. 6, 7, 11. i rieb. I. 6, 
 
Ser. VL uf Jefus Clm[i. loi 
 
 fe«^ioiis, works, and the worlhip commanded to be 
 paid him, has been already fhown. A few particulars 
 will be noticed, in which the companion is made and 
 the equiility ilated. 
 
 CwKisT is the Son of .God, in dillin£i:ion from all 
 others, intimating that tlic term applies to liim in a 
 more proper fenfe .than to any creature. He is God' m 
 only be^^^otten Son— ^the brightnefs of hh glory, and the 
 exprefs im:v>e pf his perfon. The ideas mod proper 
 to the term Son are famenefs of nature exiCting in a llatc 
 of relative inferiority and dependence on the Father. 
 In thefe Chrifl anfwers to the character of tlie Son of 
 God : being the word made fiefh, in his divinity pof- 
 feiling the fame effence as the Father, but receiving 
 human nature of him, aiid acting in the oiBce of me- 
 diator as his Son yielding obedience to him. It is in 
 reference to his two natures, that God applies to him 
 the extraordinary terms. " The man that Is my fellow 
 faith the Lord of hofts." 
 
 Christ, moreover, is one Vv'ith the Father, hi<; 
 declaration is, *'' I and m.y Father arc one." In proof 
 of the truth of this Chrifi; appealed to the v/orks of 
 God which he wrought. " If I do not the v. orLi^, of 
 my Father believe me not. But if I do, though yp 
 believe not me, believe the works ; that ye may know 
 and beheve that the Father is in m^e and I in l;im.''-r- 
 Chrifl's argument muft be allowed to be conciufive- 
 And if his doing the works of his Father evidenced 
 that he and the Father are one, they in like manner 
 evidenced that he is God as the Father is God. 
 
 Christ's onenefs v^^ith the Father, and alfo with 
 the Holy Spirit is declared in the afl'ertion of the apof- 
 tle John, *" there are three that bear record in heav- 
 en, the Father, the Word, and the Holy Ghoft ; and 
 thefe three are one." And this dodtrine is {o impor- 
 tant, that to be a chriflian every perfon in all ages of 
 the church under the gofpel, is obliged to' have his cov- 
 enant 
 
 * 1 John V. 7, 
 
102 The Effential Divinity Ser. VI. 
 
 enant with God fealed in rnemorial and confirmation of 
 it, in being baptized '■^ in the name of the Father, and 
 of the Son, and of the Holy Ghofl.'* It is in their 
 thus making difciples, that Chrill promifes to be with 
 his minillers alway, even to the end of the world. 
 
 These things, it is believed, fully and abundant- 
 ly prove that the fcripturai charafter of Chrift implies 
 his true and effential divinity. His nawies, perfeftions 
 and works, his being religioully worfliipped and equall- 
 ed with God the Father confirm and iiluftrate the dec-^ 
 laration, the word was God. 
 
 In concluding the fubjeift let it be remarked, 
 
 1. Jesus Chrifl is a worthy and fit mediator be- 
 tween God and mankind. 
 
 As he is man, fo he is God. The word, which 
 was made flefli, w^as in the beginning with God, and 
 v/as God. However he condefcended to humble him- 
 felf in our nature, yielding obedience even to death, 
 he and the Father are one. He knows the Father, is 
 acquainted Avith all the pcrfe(n;ions of deity, and un- 
 derflands what obedience and fulFerinps in the charaft- 
 cr of man and as our furety, were neceffary to fatisfy 
 the law of God and honor his juftice, in granting par- 
 don to finncrs. His perfonal dignity gives his mediation 
 all the merit and efficacy, which our guilt and unwor- 
 thinefs render needful, to procure acceptance for us with 
 God. And he is able to fave to the uttermofl all that 
 come to God by him ; for he ever liveth to make in- 
 terceiTion for them. 
 
 2. If Chrifl is truly God, men, in not believing 
 his divinity, hazard their falvation. 
 
 The Chrift of the gofpel is precifely the Saviour 
 needed by mankind. One infinitely inferior to him 
 would not be able to fave a fingle finner. If then Chrift 
 is God, in the fame fenfe that the Father is God, which 
 it is fuppofed has been proved, to deny his divinity is; 
 to rob him of that which is effential to the infinite glo- 
 ry of his chara^lcr : and whatever creature merit you 
 
 may 
 
Ser. VI. of Jefus Chr'ijl, 103 
 
 may allow him, you infinitely depreciate his atonement, 
 and power to fave. Is a lacrifice for im, debafed in- 
 finitely below its real character, a fafe foundation to 
 hope for the pardon of fin committed againfl: God ? 
 
 The infinitude of God is the meaflire of the guilt 
 of fin, confidered as committed againft him. Who 
 will fay it is not hazardous, to trufl a propitiation of 
 infinitqiy lefs value^ than the one he has provided ? 
 
 Whatever are your thoughts of Chrift, the 
 image or chara^ler which you form of him in your 
 mind, is the Saviour to which you truit ; whether lie 
 be the Son of God who is revealed in the gofpel, 01 
 another that exifts only in a miftaken imagination. But 
 if you have only a creature Saviour, and the Chrilt 
 who gives life to men is God, what will not be your 
 danger of perifliing, in believing in a fancied redeem- 
 er, that is infuflScient to expiate fin, and deliver from 
 eternal death ? 
 
 The gofpel declares, *" He that believeth and if; 
 baptized (hall be faved ; but he that believeth not fiiall 
 be damned." If Chrifl is God and you deny his di- 
 vinity, can you fay that you have gofpel faith ? and 
 that you are not expofed to the doom of liim that be- 
 lieveth not ? 
 
 3. It concerns all who liear of Chrill, to learn 
 his charafter and believe in him. 
 
 ' His perfonal dignity, and the importance of his 
 official chara6ler invite, and demand your attention. 
 Do you not need one to mediate between you and 
 God ? Who is fo worthy to be trufted in that capaci- 
 ty as Chrift ? He has died for men to be their Saviour, 
 and he will be their final judge. God has committed 
 all judgment to him, that all men ihould honour the 
 Son even as they honour the Father. Blefled are they 
 who know Chrift and believe in him. 
 
 SERMON 
 
 •■* Mark r.vi. 16. 
 

 SERMON VII. 
 
 fuE PEIlSONALlfY Aj.'D DIVINITY of tiis SPIR- 
 IT. 
 
 1 Corintliians, ii. lo. " The Spirit fearcheth 
 all things^ yea, the deep things of God J" 
 
 'F all beings God only is infinite. 
 He fills imme-nfity and eternity, and his counfels extend 
 to all creatures and events. One plan comprehends alt 
 his works, from the beginning of creation to the com- 
 pletion of all things in the everlafting ages. " O the 
 depth of the riches both of the wifdom and knowledge 
 of God ! how unfearchable are his judgments, and 
 his ways paft finding out." 
 
 The greated of all God's works, as far as the 
 fcriptures treat of them, is the redemption of mankind 
 ty Jefus Chrift. All things belonging to our wojrld, 
 and thofe of heaven and hell, are fubfervient to it. 
 " God fo loved the world that he gave his only begot- 
 ten Son." The eternal Word became the feed of the 
 woman, to bruife the ferpent's head. Thefe are things 
 far beyond the reach of human wifdom and power : 
 " which none of the princes of this world knew." 
 " 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 prepared for them that love 
 him>" But God hath revealed them unto us by his' 
 
 Spirit : 
 
S.ER. */Ii. Divinity of the Spirit. 105 
 
 Spirit : for the Spirit fearcheth all things, yea, the 
 deep things of God." 
 
 The Spirit is a proper agent to be employed in 
 making Gcd known, even in the extraordinary defigns 
 of his divine counfels. The Spirit is able to make a 
 true and perfet^ discovery ; he beholds infinity, he 
 fearches all things, even the deep things, the mod af- 
 tonifhlng purpofcs, of deity. He fees intuitively what- 
 ever belongs to God. " For what man knov/eth tlie 
 things of a man fave the fpirit of man which is in hi in ? 
 even fo the things of God kncweth no man," more 
 properly knoweth no one, " but the Spirit of God." 
 
 Two things are taught concerning the Spirit. 
 
 I., He is a perfon. 
 
 IL He is a divine perfon, and truly God. 
 
 The doctrine of the Trinity comes neceiTarily in- 
 to view in exhibiting the character of the Spirit. The 
 bible reprefents God as a6iiag in three relations, diftin- 
 guiflied by the names the Father, the Son, and the 
 Spirit, .or the Holy Ghofi:, and in each relation fuflain^- 
 ing a perfonal characlcr. The Father is a perfon, the 
 Son is a perfon, and the Spirit or Holy Ghoft is a per- 
 fon. For this reafon it is common to fay, God exifls in 
 three perfons ; or, there arc three perfohs in the God- 
 head. At the fame time it is allowed, that the word 
 perfons applied to God as three in one, is not ufed with 
 exa<5l propriety as when applied to men. For in vvhat- 
 ever maimer God is three perfons, he is one being. 
 There is only one God, though the Father is God, the 
 Son is God, and the Spirit is God. 
 
 This is the gofpel myflery : but the rayfleries of na- 
 ture in the exiflence of vegetable, animal and ration?.! 
 life, in bodies of matter, \vhich we notice every day, 
 but the confiilency of which v/e cannot comprehend, 
 fhould teach us fo much modefly in judging what is con- 
 fiftent and poffible and what is not, efpecially in regard 
 to God, as not to difbelieve plain and exprefs declara- 
 tions of his v/ord. It is to be confi^ered, 
 
 O ' I, The 
 
S'o6 ^be Perfonalify and Ser. VIL 
 
 I. The Spirit is a perfon, 
 
 " The Spirit fearches," -whicli implies that lie is 
 a perfon, and not an attribute, or merely a power of 
 God; Underflanding or power may be employed in 
 performing actions, but there mull be an agent, a per- 
 ion, to whom they belong, to direct operations. God, 
 in wifdom, and by power, created the heavens and 
 earth ; but thefe attributes of deity have no choice or 
 will for acting of tliemfelves, neither do they exift: oth- 
 crwife than as perfeiftions of God. And in their pro- 
 ducing effects God is the perfoii who exerts them, and 
 by whole volition they are diresfted. It Is otherwife of 
 the Spirit : liis character is not that of an attribute of 
 God, but of a perfon poirtiTmg volition, and one act- 
 ing of himfelf. It is true he fometimes is called the 
 Spirit of God, and Spirit of the Lord. He is in like 
 manner the Spirit of Chrid. But as Chrift is a perfon 
 diflincl from the Father, fo the Spirit is a perfon diflin<fl 
 from both, from the Father and the Son. 
 
 The Father and the Son are one, in the fame 
 manner as the Father and the Spirit are one. But the 
 diflincl perfonality of the Son is manifeil in his appear- 
 ing in fielli, and being the fon of man, as well as the 
 Son of God. And as the perfonality afcribed to the 
 Son is real, and not figurative, fo the fame is true of 
 the Spirit, the Holy Ghoft. Indeed each perfoii of the 
 Trinity has equal claim to perfonality. This is inllanc- 
 cd in the form of adminiflring baptifm ; " in the name 
 of the Father, and of the Son, and of the Holy Ghoft." 
 (Mat. xxviii. 19.) 
 
 The importance of the character of the Spirit to 
 chriflians, will jullify the calling of your attention to- 
 fome further evidence of his perfonal agency. Chrill 
 fpcaks of him to his difciples, by both an official, and' 
 ;'i perfonal, name : (John xiv. 26.) *' The Comforter, 
 rhe Holy Ghofl, whom /the Father will fend in my 
 -mme, he fball teach you all things." As a perfon, he 
 t5 the Holy Ghoft, the Spirit, and the Spirit of God 5 
 
 in 
 
;Ser. VII. Divhilty of the Spirii. icy 
 
 in his official capacity,- he is the Comforter. In fuf- 
 tiiining this office, and acting in it as a perfon, he ap- 
 pears in his real character. Chrift faith of him again, 
 (John XV. 26.) " When the Conforler is come, whom 
 I will fend unto you from the Father, even the Spirit 
 of truth, which proceedeth from the Father, he ffiall 
 teftify of me." He is fent by the Father in the name 
 of Chrift, and by Chrift from the Father, and teftifies 
 of Chrift. In all thefe views, he plainly appears as a 
 perfon, and not as only an attribute of God. Chrift 
 gives this further account of him : (John xvi. 7, 8. 13;- 
 14.) " If I go not away, the Comforter will not come 
 unto you ; but if I depart, I will fend him unto jou. 
 And when he is come he will reprove the world.'* 
 ''^' When he, the Spirit ,of truth, is come, he will 
 guide you into all truth ; for he lliall not fpeak of him- 
 felf J but whatfoever he fliall hear, that fliall he fpeak j 
 and he will fhow you things to come. He iliall glorify 
 me : for he ftiall receive of mine, and fliall fliew it un- 
 to you." We here continue to fee the Spirit in the 
 fame perfonal character. 
 
 We will now notice feveral particular anions, 
 which are afcribed to him. Mary, the mother of Je- 
 fus, " was found with child of the Holy Ghoft ;" and 
 an angel fiiid to Jofeph, " That, which is conceived in 
 her, is of the Holy Ghoft." (Mat. i. 18. 20.) "The 
 Holy Ghoft faid, feparate me Barnabas and Saul, for 
 the work whereunto I have called them." " So they, 
 being fent forth by the Holy Ghoft, departed." (A^.s 
 xiii. 2. 4.) ^' The Spirit itfelf," or himfeif, " beareth 
 witnefs with our fpirit." (Rom. viii. 16.) Whatever 
 miraculous gifts were given to chriftians in the days of 
 the apoftles, " All thefe worketh that one and the felf 
 fame Spirit, dividing to every man feverally as he will." 
 (i Cor. xii. 1 1.) And to add only one inftance more, 
 an apoftle, addreffing the elders of Ephefus, ufes thefe 
 expreffions, " Over the which the Holy Ghoft hath 
 l^iadc you overfeers," (Afts xx. 28.) 
 
 What 
 
jo8 The Perfonahty and Ser. VIL 
 
 What you have heard, is only a fpecimen of the' 
 manner iji \^7hich the fcripmres reprefent the Spirit. It 
 is thought, that, the evidence of his being a perfonai 
 agent, is plain, full and undeniable. The multitude 
 and variety of expreffions which are ufed, forbid any 
 figurative interpretations, to do avv'ay their literal and 
 plain meaning, and require us to conceive of the Spir- 
 it as a perfon : confiftently v/ith the exprcfs declara- 
 tion, " There are three that bear record in heaven, the 
 Father, the Word, and the Holy Ghoft ; and thefe 
 three are one." (i John v. 7.) 
 
 II. The Spirit is a divine perfon, and truly God. 
 
 1m the reprefentation given of God in his word, 
 lie, in fome fenfc, is more tlian one perfon ; in par- 
 ticular, he is the Father, the Word or the Son, and 
 the Spirit or the Holy Ghoft ; the Spirit has the per- 
 fections and dignity of God afcribed to him j and he 
 performs the works of Gcd. 
 
 I. GoD, in the reprefentation of his word, is in 
 fome fenfe more than one perfon i and in particular he 
 is the Father, the Son and the Holy Spirit. 
 
 In beginning to read the bible God is foon pre- 
 fented to view as being in fome fenfe more than one. 
 He ufes fuch expreffions as thefc ; " Let us make man 
 in our image, iifter our likenefs :'* (Gen. i. 26.) "The 
 man is become as one of us ;'* (iii. 22.) "Let us go 
 down?* (xi. 7.) In the Hebrew, the original of tlie Old 
 Teflament, as men acquainted with it have obferved, 
 there are other inflances in which the fmgular and plu- 
 ral numbers are unufually conne£led together in dcfcrib- 
 \iw acis of God. The name riven him in the -firft verfe 
 .of the bible, '" In the begmning God created," in the 
 original is " Gods ;" though ** created" is ufed as if 
 fpoken of one only ; Gods he created the heavens and 
 the earth. 
 
 This manner of fpeaking of God is to be the 
 more noticed, for its being continued through the bible 5 
 and in its progrefs more and more plainly exhibiting the 
 
 doiflrine 
 
6er. VH. Divinity of the Spirit. 109 
 
 doftrine of the Trinity. .The prophet Ifaiah heard the 
 voice of the Lord faying, " Whom fliall I fend and 
 who will gb for us/* (Ifaiah vi. 8.) At the time the 
 prophet heard this voice, he faw the Lord fitting on a 
 throne, above v/hich ftood the Seraphim and one cried 
 to another, " Holy, holy, holy is the Lord of hofts.'* 
 The acclamation holy fpcken three times, agrees with 
 the Lord's faying, " Whom Ihall I fend, and who 
 will go for us ?" All will allov/ that God in the per- 
 fon of the Father is defcribed in the character which is 
 here given to the Lord of hofts : And it is to be re- 
 marked, that tlie New Teflament proves this God to be 
 both Chriil and the Hoiy GhofL Ifaiah, when he 
 heard the voice of the Lord, anfwered, " Here a?n I, 
 fend me." Accordingly he v/as commanded, " Go 
 and tell this people. Hear ye indeed, but underfland 
 hot ; and fee ye indeed, but perceive not," which the 
 apoltle John repeats as a meflage of Chrift, (John xii. 
 39, 40, 41.) and the apoflle Paul quotes as the words 
 .of the Holy Ghoil : " Well fpake the Holy Ghoft by 
 Efaias the prophet, faying. Go unto this people, and 
 fay. Hearing ye fliall hear, and not underfland ; and 
 feeing ye iliall fee, and ftot perceive." (A£ls xxviii. 25, 
 
 2u.) 
 
 Another declaration of the fame .prophet, which 
 gives intimation of the Trinity is " My mouth it hath 
 rommianded, and his Spirit, it hath gathered them." 
 (Ifa. xxxiv. ^16.) The words, my, bis 2in(i Spirit, in 
 this paifage, belong to three perfons. Again, one who 
 appears in the charafter of Jehovah, faith, " And now 
 the Lord God and his Spirit hath fent me." (Ifa. xlviii. 
 16.) The perfon fent is Chrift, and he who fent him 
 ]S the Lord God and his Spirit ; who doubtlefs are God 
 the Father and the Holy Ghoft. 
 
 To mention another inftance iVom the prophets ; 
 Nebuchadnezzar in his dream faw, " And behold a 
 watcher, and an holy one, came down from heaven," 
 ij/ho faid, « This nnattev is by the decree of thewatch- 
 
 ers. 
 
iiv ''the Ferfonaliiy and Sjlr. Vlt. 
 
 ers, and llie demand by the word of the holy Ones.'^ 
 On which Daniel obferves, " Whereas they command- 
 t^d.'* (Dan. iv. 13. 17. 26.) One watclfer, a holy 
 One came down from heaven, bringing the decree of 
 the watchers and holy Ones ; which, interpreted ac- 
 <:ordiDg" to the general language of the fcriptures, is 
 Chrirt bearing a niefiage of the Trinity. But, 
 
 In the New Teflamen.t tlie doclrine is taught more 
 plainly. 'l\yo paffagcs are fulficicnt to be produced. 
 *' 1 here arc three that bear record in Heaven, the Fa- 
 ther, the Word, and the Holy GhoJfl ; and thefe three 
 are one. (i John, v. 7.) Teach all nations, baptiz- 
 ing them in the name of the J'ather, aad of the Son, 
 and of the Holy Ghofl/* (Mat. xxviii. 19.) The Spir- 
 it being one with the Father, and the V/ord, pofTeife? 
 the fame divinity. And t'sat men fliouid believe in hina 
 in this charafter is fo highly important that God, wdio 
 docs not allow his people to have any other Gods be- 
 fore, or with him, requires the feal of our covenant 
 relation to him to be applied with an acknov^'ledgment 
 of his Trinity, by our being baptized in each name of 
 the facred three in one. 
 
 2. The perfections and dignity afcribed in the 
 fcriptures to the fpirit prove him to be a divine perfoti 
 and truly God. 
 
 He is llyled " The Eternal Spirit.'* (Heb. ix. 
 1 4.) In dwelling in believers, he is in ajl parts of the 
 earth, in a manner which is true of God only. And 
 the Pfalmift in llrong terms exprelTes his filling immen- 
 fity : " Whither fnall I go from the fpirit ? or whither 
 ihaii I flee from thy prefence ?" (Pfalm, cxxxix. 7.) 
 To go trom the Spirit, or the prefence of God is alike 
 impoiiible. The omniicience of the fpirit is implied in 
 that he " fearches ail things, j'^ea, even the deep things 
 of God," And in iliis character he is dillinguiflied 
 from every creature .; for " the things of God know- 
 eth n® onefavc the r:>pirjt of God." Accordingly the 
 Spirit reveals God to men. He fpake in prophecy by 
 
 thofe 
 
Ser. V'II. Dkmity of the Spirit. lit 
 
 tliofe whom of old he infpircd to declare future things ; 
 and the fcriptures were written by his fuggeltion : 
 " Holy men of God fpake as they were moved by the 
 Holy Ghoft." (2 Pet. i. 21.) 
 
 It iliould be particularly noticed that the infpira- 
 tion of the fcriptures, and the inditing of prophecy, 
 are afcrib(id equally, and in hke manner, to the Spirit 
 and to God ; fo that either there are two authors of 
 mfpiration, which cannot be allowed, or as is phiin-' 
 ly the truth, the Spirit is Go^L Thus holy men 
 fpake as they v/ere moved by- the Holy Ghoft, " All 
 fcripture is given by infpiration of God. (2 Tim. iii. 
 16.) Well fpake the Holy Gh:>ft by Elaias the pro- 
 phet.'' And, " Blefled be the Lord God of Ifrael. 
 As he fpalr-e by the mouth of his prophets, which have 
 been fmce the world began." (Aifts xxviii. 25. Luke 
 i. 68. JO.) " Lord thou art God. Who by the 
 mouth of thy fervant David hail faid," " This fcripture 
 which the Holy Ghoft by the mouth of David fpoke." 
 (Afts iv. 24, 25. audi. 16.) It may be remarked 
 further, that not only is tlie fam.e agency, which ira. 
 plies divine perfefticn, attributed to both the Spirit 
 and to God 5 as in the infia-nces now produced ;. but 
 both names are fo united as to imply that they are one 
 being. 
 
 Of this we have' an important inflance in the lad 
 words of David. '^ The Spirit of the Lord fpake by 
 me, and his word was in my tongue. The God of If- 
 rael faid, the rock of Ifrael fpake to me, he that rul- 
 eth over men mufl be juft." (2 Sam. xxiii. 2, 3.) 
 The three names ufed by David feem to defignate the 
 three perfons of the Trinity. The Spirit at leail is ex- 
 prefsly named, and the charaf^er given to him is that 
 of God. 
 
 In an important manner is divine dignity given to the 
 Spirit, in his being prayed to, and religioully worili-ipped 
 a.s God. By him. v/as Sampfon enabled to perform his m.i- 
 K.icujons exploits : '■'"xl-i-^ Spirit of the Lord came miglitily 
 
 • upon 
 
ii2, Tfje Perilnality and S.'.r. VII „ 
 
 upon liini," and he ilcw a thoufand men of the Philift- 
 ifies ; after which he was fore athirll, and called on the 
 Lord and faid, " thou liafl given me this great deliver- 
 ance.'* (Judges XV. 14, 18.) The deliverance, which 
 was efFeded by the Spirit of the Lord, heexprefsly af- 
 cribes to the Lord, on whom he , called by prayer. — - 
 Simeon in like manner, " bleficd God, and faid, Lord, 
 now lettert: thou thy fervant depart in peace, according 
 to thy word,'* which word it is previoufly Hated was re- 
 vealed unto him by the Holy Ghofl.'* (Luke ii. 28^ 
 29. with 16.) . . . 
 
 The Apoftle Paul unites the Spirit with God the 
 Father and the Son, and worfliips God the Trinity, in 
 bleffing the church of Corinth : " The grace of the 
 Lord Jefus Chriil, the love pf God, and the commun- 
 ion of the Holy Ghofl, be with you all.*' (2 Cor. xiii. , 
 14.) The fame may bq remarked of the homage of 
 the Seraphim crying, holy, holy, holy, is the Lord of 
 licfls in the hcarinf;: of Ifaiah, in the inilance which 
 has been already noticed. Further,, 
 
 The dignity, v.hich belongs only to God, is giv- 
 en to the Spirit, in that blafphemy againft the Holy 
 Ghoft is the unpardonable fin. The Apoflle Peter alfo 
 attributes the fame dignity to him, in the manner in 
 which he expreiTes the aggravation of the falfehood of 
 Ananias. " Why hath Satan filled thine heart to lie 
 to the Holy Ghoil ? Thou had not lied unto men^but 
 mito God." (Afts v. 3, 4.) 
 
 To finifli this argum.ent, the Apoftle Paul ex- 
 claims, " O the depth of the riches both of the wif- 
 dom and the knowledge of God ! How unfearchable are 
 his judgments, and his ways pafl finding out !'* This is 
 certainly fpoken of the true God, and it feems to be 
 borrowed from the prophet Ifaiah, who fpeaks cffen- 
 tially the fame of the Spirit. '' Who hath dire.^ed the 
 Spirit of tlie Lord, or being his counfellor hath taught 
 him ? Willi whom took he counfel, and zvbo inflrucbed 
 him, and tauglu him in the prdh of judgment, and taught 
 
 him 
 
Ser. VII. Dhmity of the Spirit, ir^ 
 
 him knowledge, and fliewed him the way of under- 
 Handing ?'* (Ifaiah xl. 13, 14.) Thus has the Spirit 
 the fame fuperiority of charafter as the Apodle in ad- 
 miration of divine excellence gives to God. And to 
 exprefs more fully the greatnefs of the chara<5ler of the 
 Spirit, the prophet adds^ " Behold the nations are as 
 a drop of the bucket, and are counted as the fmall dud 
 of the balance : Behold he taketh up the Ifles as a ve- 
 ry little thing, Lebanon is not fuffictent to burn, and 
 all the beads thereof for a burnt offering. (V. 15, 1 6.) 
 In fuch language is divinity afcribed to the Holy Ghoft. 
 3. The works attributed to the Spirit, in the Scrip-, 
 tures, prove him to be a divine perfon. 
 
 No one will doubt whether there are any works, 
 which exceed the capacity of the highefl creatures, and 
 prove their author to be God, Prophecy is exprcfsly 
 challenged as peculiar to deity : " I am God," faith he, 
 *' and there is none elfe : I am God, and thei-e is none 
 like me ; declaring the end from the beginning, and 
 from ancient times the thi?igs that are not yet done, fay- 
 ing, my counfel fliall ftand, and I will do all my pleaf- 
 ure.'' (Ifaiah xlvi. 9, 10.) 
 
 It is thus God makes himfclf known, and thus 
 the Spirit is proved to be God, in being as we have 
 feen, the author of prophecy ; " declaring the end 
 from the beginning, and faying that bis counfel lliall 
 fland." 
 
 A WORK of God was wrought in the miraculous 
 conception of Chrid.. At coming into the world the 
 Saviour is reprefented as faying to God, " a body had 
 thou prepared me." (Heb. x. 5.) How it was done, 
 we are told in the account of his mother's conceiving 
 him : An angel faid to her '* the Holy Ghod fliall come 
 upon thee, and the pOwer of the highed fliall overfliad- 
 ow thee." The highed is God Almighty, and he o- 
 verfliadowed the virgin mother when the Holy Ghod 
 came upon her. Therefore the highed who is God, 
 and the Holy Ghod are one ; and gt confequence, as 
 
 P the' 
 
3 14 The Perfonality and Ser. ViL; 
 
 the angel faid to Mary, the holy thing born of her was- 
 called the Son of God. (Luke i. 35.) 
 
 Another work of God is wrought in the regen- 
 eration of thofe who favingly believe in Chrifl. " God, 
 even when we were dead in fins, hath quickened us to- 
 gether with Chrifl." (Eph. ii. 4, 5.) It is this 
 quickening, or new birth, which makes men the chil- 
 dren of God. It notvvithitandirig is wrought by the 
 Spirit. " Except a man be born of water and of the Spir- 
 it he cannot enter into the kingdom of God.'* (John 
 iii. 5.) To be born of the Spirit is to be quickened 
 by God ; it is to be begotten by the God and Father' 
 of our Lord Jefus Chriil ; (i Pet. i. 3.) And in ex- 
 periencing it men are drawn of the Father to Chrift : 
 For no man cometh to Chrifl except the Father draw 
 him. At the fame time all who are the fons of God 
 are led by the Spirit of God. (John vi. 44. with Rom. 
 viii. 14.) The word comes to them in power and in 
 the Holy Ghofl ; ' God faves them " by the wafliing of 
 regeneration and renewing of the Holy Ghofl ;" and 
 they " through the Spirit wait for the hope of right- 
 eoufnefs by faith ; becaufe -God has chofen them to fal- 
 vation, through fan^tilication of the Spirit, and belief 
 of the truth.'* (i Thef. i. 5. Titus iii. 5. Gal. v. 
 5, and 2 Thef. ii. 13.) Thus> v.'hat God works m 
 them, the Spirit works : through the Spirit they wait 
 for the hope of righteoufnefs j which is, they are " kept 
 by the power of God through faith to falvation." — 
 (i Pet. i. 5.) The work is God's, and in performing 
 it, God the Father, and God the Holy Ghofl, are 
 one. Moreover, 
 
 God is called " The God of all comfort," and 
 yet the Spirit is ofHcially the comforter, (i Cor. i. 3, 
 with John xiv. 26, and xv, 26.) Alfo believers are 
 the temple of God, becaufe the Spirit dwells in them ; 
 fo that the Spirit is God abiding in believers. " Know 
 ye not that ye are the temple of God ; and that the 
 Spirit of God dwelleth in you, " What know ye not 
 
 that 
 
Ser. VIL Div'mity of the Splni> 115 
 
 that your body Is the temple of the Holy Ghoft ?'* — > 
 -" If we love one another God dwelleth in us." " He 
 that dwelleth in love dwelleth in God and God in him.'* 
 (i Cor. iii. 16. and vi. 19, alfo i John iv. 12. 15.) 
 Again, The Holy Ghoft appears to be God in 
 being the divine perfon by whom miracles have been 
 wrought. Ezekiel writes, (Ezek. viii. 1,3.) "The 
 hand of the Lord fell there upon me.— And he put 
 forth the form of a hand, and took me by a lock of 
 mine head, and the Spirit lift me up between the 
 earth and the heaven, and brought me in the vi- 
 fions of God to Jerufalem. The hand of the Lord is 
 his power and this is the Spirit who lifted up and carri- 
 ed the prophet. The finger of God is another expref- 
 fion fignifying his power, and it m.eans the fame as the 
 Holy Ghoft, by whom Chrift wrought miracles. For, 
 *' God anointed Jefus with the Holy Ghoft, and with 
 power.'* (A61:s x. 38.) Chrift's cafting out devils 
 by the Spirit of God, was his cafting them out by the 
 finger of God. It is evident both expreflions mean 
 the fame; for his words are in Matthew (xii. 28.) — 
 " If I caft out devils by the Spirit of God, then the 
 kingdom of God is come unto you :" and in Luke 
 (xi. 20.) " If I v/ith the finger of God caft out dev- 
 ils, no doubt the kingdom of God is come unto you," 
 The finger of God by which Chrift difpoftefi'ed the 
 powers of darknefs is God himfelf manifefted in his 
 power, which is in the perfon of the Holy Ghoft. In 
 the fame manner Chrift laid down his life and took it a- 
 gain : " Who through the eternal Spirit oftered himfelf 
 without fpot to God :'* (Heb. ix. 14.) " Being put 
 to death in the flefli ; but quickened by the Spirit." — • 
 (i Pet. iii. 18.) The refurre£lion of Chrift was cer- 
 tainly a work of God, and a difplay of divine power, 
 " The God of our Lord Jefus Chrift, the Father of 
 glory, — According to the working of his mighty pow- 
 er, which he wrought in Chrift, v/hen he raifed him 
 from the dead, andfet him at his own right hand."— 
 
 (Eph, 
 
1 16 The Perfo7iality and Shr. VII, 
 
 (Eph. i. 17. 19, 20.) " Whom God ralfed up, hav-- 
 ing loofed the pains of death.'* (Afts ii. 24.) But 
 the perfon of God by whom Chrill was raifed is the 
 Holy Ghoft as well as the Son and the Father : " Be- 
 ing quickened by the Spirit.** 
 
 One other work of God remains to be noticed, 
 which is the creation of the world. 
 
 " Thus faith the Lord, the Holy Ofte of Ifrael 
 and his Maker, — I have made the earth and created 
 man upon it : I, eveii my hands have ftretched out the 
 heavens, and all their hofts have I commanded.'* (Ifa. 
 xlv. II, 12.) " la the beginning God created the 
 heaven and the earth. Thus is the Creator truly Gk)d : 
 yet it is faid, " and the Spirit of God moved upon the 
 face of the waters." (Gen. i. 1,2.) So early is the 
 Spirit mentioned in performing the work which is mod: 
 eminently peculiar to God. Other declarations af- 
 cribe creation to the Spirit : " By the word of the 
 Lord were the heavens made, and all the hofts of them 
 by the breath of his mout?i. (Pf. xxxiii. 6.) Breath 
 and Spirit are words of fo near an affinity, that it is 
 natural to underftand the breath of God's mouth to 
 juean his Spirit. In the fame manner Elihu in Job 
 leems to ufe the word : " The Spirit of God hath made 
 me, and the breath of the Almighty hath given me 
 life." " (Job. xxxiii. 4.) But whether the breath of 
 the Almighty be or not the fame as the Spirit of God, 
 Ehhu exprefsly makes the Spirit his Creator. 
 
 The divinity and real godhead being thus, as it 
 is thought, fully eilabliflied, though much more, would 
 the time permit, uiight be added to flrengthen the proof 
 of it, one obfervation will conclude the fubjeft. All 
 to whom the Holy Ghoft is revealed in the fcriptures, 
 fliould regard him with pious reverence, placing confi- 
 dence in him as the renewer and fanftifier of the redeem- 
 ed of Jefus Chrift. 
 
 Being God he is able to change the temper of the 
 lieart, to beget the new man, and give the difpofition 
 
 to 
 
Ser. VII. Divinity of the Spirit, iij 
 
 to believe in Chrifl, Ills grace is almighty, his in- 
 dwelling and keeping preferve men fafely to eternal life. 
 How important it is to be a temple of the Spirit of 
 God I But Oh ! how awful to blafpheme the Holy 
 Ghofl. 
 
 Except you be born of Water and of the Spir- 
 it you cannot enter into the kingdom of God. Your 
 privileges are favourable to your being born of Wa- 
 ter externally members of God's kingdom ; but trufl 
 not to what is only outward and vifible. See that you 
 be born of the Spirit, How happy you arCj if the 
 Spirit himfelf bear witnefs with your fpirit, that you are 
 children of God, Pray God to give you the Spirit ; 
 yield yourfelves to his teaching ; be led by him : and 
 grieve not the Holy Spirit of God by whom you are 
 fealed unto the day of redemption- Amek. 
 
 SERMON 
 
*. 
 
 
 
 RMON VIII 
 
 THE GLORY OF CHRIST as MEDIATOR. 
 
 John i. 14. " And the Word was made flefk 
 and dwelt among us^ (and we beheld his glory, the glo- 
 ry as of the only begotten of the Father,) full of grace 
 
 and truth " . 
 
 Ji HE Word is a name given to the 
 fccond perfon of the Trinity, as exifting in the ages of 
 eternity. In the beginning was the Word, and the 
 Word was with God, and the Word was God." 
 
 " The Word was made flefh," in afTuming hu- 
 man nature. Conceived by the Holy Ghoft and born 
 of a virgin, he was by a divine command called Em- 
 manuel ; which fignifies God with us, God imited with 
 man. 
 
 In this flate he dwelt among us, in our world, and 
 among the people of God. His tabernacling in flcfli 
 was more than thirty years ; from infoncy to manhood, 
 and to his finifliing the work affigned him of the Fath- 
 er, to do on earth. 
 
 Early after he commenced his public miniftry, 
 he chofe twelve apoflles, to be the firft minifters of his 
 kingdom. That they might enjoy every opportunity to 
 know him, and be qualified to preach him to the world, 
 he made them his family and attendants. John the 
 writer of his gofpel was one of them, and he feems to 
 
 fpealc 
 
SeR. VIIL ds Mediator. iig 
 
 ipeak in his own name and that of his brother apoftles, 
 perhaps alfo inchiding other difciples of Chrifl ; " We 
 beheld his glory.'* They were witnelTes of his daily 
 life, heard his converfation and preaclring, faw his mir- 
 acles ; three of them were prefent at his transfiguration. 
 All of them were with him after his refnrre^lion, and 
 looked on W'hen he afcended to heaven." .They w-ere 
 taught his exaltation at the right .hand of God, his be- 
 ing given to be head over all things to the church, his 
 coming again to raife the dead, and his appointment to 
 judge the world. In his whole character, appearing 
 in his humiliation on earth, his exaltation in heaven, 
 and his finifliing: his work in the day of judgment, 
 which was in the view of their faith. They faw his 
 glory : it-was the glory as of the only begotten of the 
 Father. It emanated from Chrift as the Word made 
 flefh, poiTeiTmg the perfeftions of deity, the fame na- 
 ture as the Father ; but united with manhood, and ail- 
 ing in obedience to God as his Son. The difciples fav/ 
 Chrifl in this glory ; " full of grace and truth :" The 
 meflenger of the infinite love of Gcd, the reality and 
 liibftance of all the fliadows of the Old Teftament. 
 
 The Word was made flefii that he might be the 
 mediator between God and men. FoiTeffingthe na- 
 tures of both he is able to (land between them. And 
 in difcharging the duties of his mediatoriliip he difplays 
 his glory. It will be fhown as we proceed, that, his 
 glory is feen, 
 
 I. In his perfon and official character ; 
 
 II. In his humiliation ; 
 HI. In his exaltation. 
 
 I. The glory of Chrifl is feen in his perfon and 
 efficial chara£ler. 
 
 In any office, to appear truly dignified requires a 
 capacity, and difpofition, fuited to the fervices w'hich 
 are to be performed. - With thefe qualifications, the 
 , more elevated the ftation, and the more difficult the du- 
 ties of it, the greater honoris acquired. 
 
 To 
 
12^ rhe Glory of Chr'ijl Ser. VIIL 
 
 To be the mediator between God and fmful men^, 
 J3 to fill the mofl exalted office ever beftowed on any be- 
 ing ; an office, for which the Word made flefli, and 
 only he, is qualified. In the union of his two natures 
 he pofTefies all the dignity of chara^er, and capacity to 
 obey and fuffer, which" are needful in the fnrety for man- 
 kind to recover them to the favor of God, And his 
 regard to hoiinefs and the laws of Jehovah, together 
 with his love to men, made him willing to obey and die 
 for them ; that his Father fliould be honored in their 
 falvation. 
 
 His being God agrees whh his being invefled with 
 divine prerogatives, to difplay the harmony of truth, 
 righteoufnefs and grace, in God's fliowing mercy to 
 men. His being man prepared him to yield the obedi- 
 ence required of mankind, and to atone for their fins 
 by dying for them. And it is honorable to him., that he 
 becam.e man without fin, and innocently fuftained the 
 infirmities of human nature. 
 
 The difpofition of his heart was perfectly fuited 
 to his work. Love to God, and delight in his law, u- 
 nited with a love to mankind, that was ftronger than 
 death. 
 
 In this union and harmony of perfedlions, with 
 his hoiinefs and benevolence of heart, he is fitted to be 
 the mediator between God and apoflate creatures, to 
 life the expreffion of a prophet, he is the fellow, the 
 equal, of the Lord of hofis : and, he is the elder 
 brother of mankind. Thus is he a daysman betwixt 
 them, that as Job fpeaks, might lay his hand on them 
 both. 
 
 His name Chrill: intimates that he is appointed of 
 God to his office ; is anointed to be the prophet, prieft, 
 and king of men : all which offices he fuilains as me- 
 diator. God gave him commiffion to reveal him in 
 the world ; to declare the v/ay of life, to make atone- 
 ment for fin, for tliejnflification of mankind by faith j 
 
 and 
 
Ser. VIII. as Mediator. 121 
 
 and to rule the nations, as Lord of Providence, and 
 head over all things to the church. He had power to 
 lay down his life, and power to take it again ; and this 
 coinmg;jidment he received of his Father. On rifmg 
 from the dead,- all power in heaven and in earth was 
 given to him, and all judgment, to detcrrnine the ev- 
 erlafling condition of men ; that all flionld honour the 
 Son, as they honour the Father. Such is Chrift-s glo- 
 rious office as mediator, and fuch his perfeft fitnefs to 
 fuftain it, and be honoured in mediating between God 
 and meni 
 
 II. The glory of Chrifl is to be fcen in his hu= 
 miliation. 
 
 The Word in becoming flelli veiled the glory of 
 his deity under the infirmities of m^mliood. This was 
 neceffary to his performing the works of his mediation. 
 But his aftonifliing condefcenfion did not incapacitate 
 him to make continual manifeftations of excellence. It 
 was worthy the dignified character of Chrift, an amia- 
 ble expreffion of his benevolence, to prefent to the 
 church, an example of the perfection of obedience 
 and good condu6^, for the imitation of his difciples ; 
 and to accompany this practice of human virtue and 
 religion with frequent emanations of divine power. 
 
 The two great commands, which exprefs the fura 
 of duty, taught in the law and the prophets, are love 
 to God with all the heart, and love to your neighbour 
 as to yourfelf. Both thefe commands Chrifl fully obey- 
 ed. He uniformly acknowledged, and Honoured, his 
 Father. Obedience was his delight : the lav/ requir- 
 ing it was in his heart ; and his meat, and drink, were 
 to do the will of him that fent him, and to finifh his 
 work. 
 
 The fame heart, that loves God, loves alio mati- 
 kind. It was fo in Chrifl. " God fo loved the world 
 that he gave his only begotten Son, that whofoever 
 believeth on him fliould not perifli but have everlafting 
 life/* And Chrill fo loved it, that he willingly laid 
 
 O down 
 
1 2% The Glor^ of Chnji Ser. VIIL 
 
 down his life in obedience to his Fattier, that men might 
 !ive in bclieviug on him. His afFe£lioris, and duty, fo 
 harmonized, as to make him acquiefce in his Father's 
 will, though it was to drink the bitter cup of death. 
 
 The actions of his life were alfo fall of kindnefs, 
 fcle went about doing good. While he taught the way 
 <of falvation, he performed maiiy works of benevolence 
 on the bodies of men. Zeal for the honor of God, 
 and love tcr mankind, animated him through all his 
 
 life- 
 
 He was exacl to fulfil all the precepts of the ditine 
 
 law, of both morality and religion, that he might hon- 
 or God, and by his example as well as preaching, teacli 
 mankiild to be holy. When John objefted, that he 
 Was not worthy to' baptize Chrift, Chrift replied — 
 '' Suffer it to be fo now, for thus it becometh us to 
 fulfil all righteoufnefs.'* Alike perfeft was his whole- 
 life, in keeping the commands of God. 
 
 The devil, with all his infernal cunning, aided by 
 the oppofition, and frauds, of wicked men, could not 
 betray him into any commifiion of fin, or negled of 
 duty. Through all difficulties he went fo zealoully, and 
 uprightly, forward in his work, that when arraigned, 
 that he fliould be condemned, the devil had nothing in 
 him which was fin ; for in all his life he had done no 
 iniquity, and no guile had been found in his mouth.-^^- 
 Even Pilate, who condemned him to be crucified, bore 
 teflimony to his innocence ; and Herod, to whom alfo 
 Chriil was fent, found no fault in him. But, 
 
 He was not merely innocent ; he was an example 
 of whatever is good. Such were his humility, conde- 
 fcenfion and patience, that with evident propriety he 
 invited his difciples, and mankind, to learn of him ; 
 for he was meek and lowly in heart. In the fevered 
 trial which he endured, he preferved his mildnefs and 
 compofure. *' He was oppreffcd and he was affliftedy 
 yet he opened not his mouth.** " When he was re- 
 viled he reviled not again, when he fuffered he threat- 
 ened 
 
-Ser. VIIL m Mediator. 12% 
 
 ji 
 
 ened not, but committed himfeif to him that judgcth 
 righteoully/* And in his love to his enemies, and rea- 
 dinefs to forgive, he prayed on the .crofs, " Father 
 forgive them for they know not what they ^o.^^ 
 
 By fuch holy, benevolent and amiable condufl, 
 Chrift honored himfeif in the chara^er of man. His 
 miracles, at the fame time," proved that he was fent 
 from heaven, and was the Son of God. On his chang- 
 ing water into wine, it is remarked, ** This beginning 
 of miracles did Jefus, and manifefted forth his glory/' 
 His miracles were more than that they ftiould be all re- 
 corded in the hiftory of his life, and they all uttered 
 the fame language, and all afcribed to him like praife» 
 They juftified him, in calling God liis Father ; for they 
 were a foundation for his appealing to the works of his 
 Father, which he did, as evidence, that the Father was 
 in him, and he in the Father. 
 
 God alfo owned him by a voice from heaven.— 
 One inflance of it was on his coming up from the wa- 
 ter, after his baptifm. The heavens opened, and he 
 faw the Spirit of God, defcending like a dove, and 
 lighting on him. And, lo, a voice from heaven, fay- 
 ing. This is my beloved Son, in whom I am well pleaf- 
 ed.'* A like voice was agiain heard on the mount of 
 his transfiguration, and was attended with other cir- 
 cumftances glorious to Chrift. Mofes, by whom God 
 gave his law to Ifrael, and Elias a chief perfon of the 
 prophets, appeared to him ; he was himfeif transfigur- 
 ed ;** " his face did fliine as the fun, and his raiment 
 "Was white as the light.'* On another occafion he pray- 
 ed, " Father glorify thy name.'* " Then there came 
 a voice from heaven :** the people faid it thundered, 
 but the words uttered were, " I have both glorified it, 
 and will glorify it again.*' 
 
 The lowed abafement which Chrift endured was 
 his death : but even then, circumftances of glory at- 
 tended him. Not only did the wicked judge, who 
 gave the order for his crucifixion, acknowledge his in- 
 nocence J 
 
i 24 • The Glory of Chri/l Ser. VIII. 
 
 nocence ; but God himfelf interpofed, ^nd the frame of 
 nature owned the importance of the event. The vail 
 of the temple, v/hich from the time it was built had 
 covered the place of God's prefence, was rent from top 
 to bottom ; the fun, at noon day, ceafed to ihine, and 
 for three hours darknefs was over all the land. The 
 earth quaked, when he expired^ the rocks rent, the 
 graves v/ere opened ; and many bodies of the faints 
 who flept arofe,tand came* out of their graves after 
 Chrilt's refurredion. At thefe things the Centurion, 
 and they that were with him watching Jefus, were fill- 
 ed with fear and faid, truly this was the Son of God. 
 " Certainly this was a righteous man.'* And all the 
 people that came together to that fight, beholding the 
 things which were done,' fmote their breafts and return- 
 ed." It follows to be obferved, 
 
 III. The glory of Chrifl: is to be feen in his exal- 
 tation. 
 
 In his refurrection, which was the third day after 
 his death, and in his afcenfion to heaven which foon 
 followed, his glory began to fliine with luflre. And 
 It will more and more brighten, till the works of his 
 mediation fhall be finiihed. 
 
 I. Christ appears glorious in rifmg from 'the 
 dead, afcen ding to ^ heaven, and lifting on the right 
 hand of God. 
 
 After fuffering an ignominious, as well as cruel 
 death, under a falfe im.putation of fm, it was honora- 
 ble to Chriil to rife from the dead. His refurre^iion 
 proved the truth of what he had faid, that he laid dov/n 
 his life for the flieep ; and laid it down of himfelf, that 
 he had pov/er to lay it dov/n, and power to take it a- 
 gain. (John x. 16, 18.) At in himfelf he had no 
 iin, and his death atoned for the fms of mankind, the 
 law no longer requii ed his blood. "God raifed him 
 up, having loofed the pains of death, becaufe it was 
 i)ot poflible that he fliould be holden of it, (A(fts ii, 
 24.) 
 
 WiiATEVfR 
 
5iiR. YIII. as. Mediator, 125 
 
 Whatever imputation of guilt, he. was under 
 m his death, was removed in his refurreiStion. The 
 falfe accufations of his enemies were contradicted, by 
 the demonflration of his innocence and holinefs. And 
 all the fufierings, to which he had made himfelf liable 
 .as the furety for men, were finiflied. His rifmg from 
 the grave was a triumph over fm and death. The juft- 
 ification, refurredlion and falvation of all that believe 
 in him, were declared by it. He is the refurreClion 
 and the life, the firft fruits of them that flept ; who 
 was delivered for our offences and was raifed again for 
 our juflification. 
 
 The declaration, which was made in his rifmg 
 from the deadj was confirmed by, his afcending to hea- 
 ven. The Father owned him for his^Son, and fulfilled 
 to him the covenant of redemption, in virtue of which 
 Chrift had come into the world. As he. vi'as declared 
 to be the Son of God with power, according to the 
 Spirit of holinefs, by the refurreftion from the dead ; 
 fo God highly exalted him, when he fet him at his own 
 right hand in the heavenly places, " He overcame 
 ?.nd fat down with his Father on his throne ; being 
 made fo much better than the angels as he hath by in- 
 heritance obtained a more cKcellent name than they." 
 His dignity, and glory, are " far above all principality 
 and power, might and dominion, and every name that 
 is named, not only in this world, but aifo in that which 
 is to come. . God hath put all things under his feet, 
 and given him to be head over ail to the church.'* His 
 name is above every name, that at the nair.e of Jefus 
 every knee fliould bow, of things in heaven, in earth 
 and under the earth ; and that every tongue fhould 
 confefs, that Jefas Chrift is Lord, to the glory of 
 God the Father." Thus he, who was made for a lit- 
 tle time, lower than the angels, is crowned with glory 
 and honor, and fet over the works of God. 
 
 2. Christ appears glorious as reigning on the 
 
 throne 
 
126' The Glory of Chrijt Ser. VIIL 
 
 throne 6f Zion and judging the world at the laft 
 day. 
 
 His kingly authority is abfolute and almighty.— 
 Angels are his miniilers ; devils are prifoners held in 
 chains. His government particularly refpefts mankind 
 and his church. He effectually defends his caufe, and 
 will prefcrve the church to the end of the world. His 
 reign will continue till all his enemies fliall become Jiis 
 foot-flool, in being totally fubdued under him, and 
 made inflrnments of exalting his kingdom. 
 
 All nations, and all events in the natural world, 
 are under his controul. He regulates feafons and ages 
 according 'lo his pleafure, and makes all things fubfer- 
 vient to the glory of his reign. After giving mankind 
 opportunity fully to ihpw their depravity, the power of 
 iin, and the folly of human wifdom, he will manifefl 
 dearly the v/ifdonn of God and the efficacy of his own 
 grace, in recovering them from their ignorance and 
 wickednefs, to virtue and happinefs. And in the char= 
 a^er of the prince of peace, he will reign a thoufand 
 years on the earth. His faints will reign with him, and 
 his church be glorious as the bride, the Lamb's wife, 
 the day of whofe marriage fhall be come. 
 
 After the end of the thoufand years, the dev- 
 il will be again loofed for a little time, and mankind a- 
 gain be left to exhibit their character of depravity and 
 wretchednefs. Wickednefs with all its evils will qiiick- 
 ly prevail, and greatly abound in the earth. But fud- 
 denly Chrift will put an end to both the glorying of 
 iin, and the probation of mankind, by coming to judg- 
 ment. 
 
 Attended with his hoRs of angels, he will de- 
 fcend to our world with pomp and great glory. The 
 dead will be raifed, and the living be changed ; thqfe, 
 interefted in his redemption, will put on the likenefs of 
 his glorified body ; and feparated by the minillry of 
 angels, from the wielded, will be placed on his right 
 
 hand ^ 
 
S£R. Vlli. (is Mediator. 1-27 
 
 hand ; while tlie vviciced fhall be made to fland on his 
 left. The books will then be opened ; which will 
 fhow the righteoufnefs of his proceeding, in giving to 
 every man according to his works, and inviting to eter- 
 nal life all that fiiall have believed on iiira while in the 
 prefent world. Every child of God wilt be found to' 
 have been fan£lified by the Spirit, as well as juftificd 
 by faith ; and to have wrought the good works, which 
 are the neceilkry witnelTes of a title to glory. On the 
 other hand. 
 
 The wotks of the wicked will prove their oppo-; 
 fition to God and holinefs ; their wilful refufal of 
 Chrift, if he fhall have been offered to them ; and 
 their worthinefs to be punilhed with everlafling death. 
 Thus, in judging the different chatafters of mankind, 
 Chrifl will be glorious in his exhibition of the perfeft- 
 ions of God, declaring his truth, honouring his juft- 
 ice and holy law, and difplaying his grace. He will 
 be glorious in the total difappointraent, and confufion, 
 of the devil and all his adherents ; and the falvation of 
 fucha number of "mankind, as will moftftrongly declare 
 the love of God, and afcribe the higheft honor to their 
 redeemer„ 
 
 3. Christ will appear glorious in his delivering 
 up the kingdom to God the Father. 
 
 To receive an office of dignity is honorable ; but 
 to refign it, after all the purpofes for which it was con- 
 ferred arc anfv/ered, is a greater honor. Chrift re- 
 ceived his mediatorial kingdom in truil ; and when he 
 fhall have finiflied God*s defign in giving it to him, he 
 will deliver it up to the Father. His judging the world 
 at the lad day will be the laft cxercife of his mediatori- 
 al anthority. His enemies will then be all put under 
 his feet ; and the more numerous, fubtil, and power- 
 ful, they are, the more will he be exalted in triumph 
 over them. 
 
 His redeemed, being adjudged to eternal life, 
 will enjoy it as their everlafling inheritance, with no\ 
 
 further 
 
12 8 The Glory of Chrlfi Se R. VHi; 
 
 further need of his interceding for them, or afting as 
 mediator between them and God. 'His public declara- 
 ■tion to them, from ^his throne of judgment, " Come 
 ye bleffed of my Father, inherit the kingdom prepared 
 for you from the foundation of the world,'* will eters 
 nally fecure them in the happinefs and glory of heaven- 
 There, like the holy angels, they will have free accef. 
 to God their heavenly Father, and behold him face to 
 face. After raifmg his redeemed to this exalted and 
 permanent felicity, it will be honorable to Chrift to re- 
 fign hk mediatorial kingdom. 
 
 - A CIRCUMSTANCE of high importance will be, 
 that all, whom God has given to Chrifl, and predefti- 
 nated to eternal life, will be faved. And they will be 
 exactly the number neceffary to give the brightefl view 
 cf the love of God, and moll: forcibly reprefent the 
 efficacy of the blood of Chrift, and the truth of his' 
 bruifmg the ferpent's head. 
 
 The more God is glorified in the manifeftation of 
 all his perfe«^ions, the more is the devil difappointed, 
 confounded and deftroyed. God eternally knew how 
 to manifell his own glory. ^ In covenanting with Chrift 
 to fave mankind, and giving to him as his redeemed, as 
 many as his wildom and love determined to fave, he 
 had in viev/ all his perfedions, and the moft honorable 
 difplay of his own name. He is always of one. mind, 
 and the counfels of the Son are the fame as of the 
 Father. Thefe in the iftue will be perfectly accompliih- 
 ed. The love of God will be fatisfied ; the death of 
 Chrift will produce the moft illuftrious eftefts : and the 
 foundation will be laid for the m.oft complete felicity of 
 all good beings ; in beholding God in the brighteft 
 hiftre of his glory. No enemy fliall remain unfubdu- 
 ed, or without being placed under the feet of Chrift, 
 to add to his exaltation ; no circumftance fliall be found 
 to diminifii the glory of God or Chrift ; but all things 
 in heaven and in hell fliall unite to afcribe wifdom, and 
 power, and glory, to the Father and the Son, forever 
 
 and ■ 
 
Ser. VIII. as Mediator, 129 
 
 and ever. " Then'cometh the end when he diall. 
 have delivered up the IcingdoiTi to God, e\'en the Fath- 
 er,- when he fhall have put down, all rule, and author- 
 ity, and power. For he mud reign till he hath put all . 
 things under his feet. And when all things lliall be 
 iiibdued tinto him, then iliall the Son alfo "himfelf be 
 fubjeft unto him, that put all things under hkn, that 
 God may be all in all." . r ■ ; 
 
 In the imperfeft review which has nowbeeti takeit 
 of Chrifl: in the office of mediator, he ap|3€ars in ami- 
 iil)le and majeftic glory. How aflonifliing isthe conde- 
 fcenfion of the word in being made flcfli ? .how defire- 
 able the example of virtue and holinefs exhibited in the 
 life of Chrifl ? Love to God, love to jnen, humility, 
 and obedience to his Father, invite our imitation ; and 
 powerfully perfuade us to walk after him in the way of 
 life. His love, and obedience were even to the vol- 
 untary laying down of his \lf€, "When, in the near' 
 profpeft of the awful fufferings of the terrifying con.- 
 fii(^, he prayed, that if it Were poffible the cup might 
 pafs from him, he reOgned himfelf to the fovereign dif- 
 pofal of God and faid,- " Father, not my will, but: 
 thine, be done." In heaven he appears in more majef-- 
 tic glory. Though equally mindful of his redeem.ed,' 
 interceding for them, in the prefenceof God, And in 
 the completion of the work of his mediatorial kingdom, 
 It the day of judgment, and delivering the kingdom to 
 '.he Father, of whom he received it, the manifcftation 
 of his glory will be finiflied j and in all rcfpecls it will 
 be perfeft. 
 
 The glory of Chrifl teaches fcvera-i inilruftive 
 truths. 
 
 I. To own him iti the world is a tribute of refped 
 due to his glory. 
 
 A CONDITION, onw/hich he promifes to own man- 
 kind in the prefence of the holy angels and of his Fa- 
 ther, is, tliat they own him before m^en. What con- 
 dition .can be more reafonable ? The glory of Chrill 
 
 R makes 
 
130 the Glory of Chryi Ser. VIIL 
 
 makes him worthy to be acknowledged before all de- 
 I'eriptions of creatures. They, who know him, and 
 have right views of his glory, will not be afliamed to 
 confefs him and place confidence in him, though wick- 
 ed men and devils fliould hear. Even fliould the own* 
 ing of Chrifl: expofe to the mod malignant rage of his 
 enemies, they can do no more than kill the body ; but 
 he can kill, and deRroy, both body and foul in hell ; 
 and he can fave from deftru£tion. The goodnefs of his 
 difpofition, the eminence of his character, the great- 
 nefs of hrs power, and his final triumph over his ene- 
 mies in the falvation of all who trull in him, invite to 
 own him in the world, in the hope of being owned of 
 him in the kingdom of his glory. To be aihamed of 
 him, in a fmful and adulterous generation, is to manr- 
 fell, fuch depravity and bafenefs of Spirit, as to be un- 
 ivorthy of a place among his difciples. And juflly will 
 he in heaven be afliamed of all thofe who are afliamed 
 of him on earth. 
 
 2. To be truly honorable in any fliation, it miift 
 be filled with capacity and fidelity. There is no high- 
 er flation, in which even the Son of God could be 
 placed, than that of mediator between God and man- 
 kind ; and his glory in it, is reflefted from his ability 
 as God man, and his difpofition, manifefted in the per- 
 formance of all the duties of his arduous undertaking. 
 To be a chriilian, a difciple of Chrift, is honorable j 
 but to be worthy of the refpeft which is due to the 
 name, you muft have the mind of Jefus, and imitate 
 his example. His miniflers aft in a higher itation than 
 ordinary difciples, and to be truly refpeftable mud pof- 
 fefs proportional knowledge, prudence and zeal, in per- 
 forming their Lords work. 
 
 Whatever be your condition or official dignity, 
 you muft relleft honor on your Itarion to have it do 
 honor to you, I.et your undertakings fuit your capac- 
 ity, and after the example of our blefied Lord, per- 
 form duty Vi^ith fidelity, and you will be honored. 
 
 ■ 3' The 
 
i3er. VIIL as Mediator. 131 
 
 3. The amiable virtues of Chrift's humiliation 
 ftrongly invite to imitate him in love, meeknefs, con- 
 defcenfion, obedience to God and the performance of 
 good works. After beholding the life of Jefus who 
 will be afraid of being dilhonored by the practice of 
 true humility, love, and confcicncious obedience ? To 
 glory in the haughtinefs of pride, and to be aftiamed 
 to praftife meeknefs and condefcenfion, and to forgive 
 affronts, is to* be unworthy to be called chriftians. 
 
 4. You lliould fludy ,and contemplate the glory 
 of Chrift, that you may believe in him, and increafe 
 your faithc 
 
 After viewing his life on earthy look to him in 
 Jieaveri ; fee him fitting on the right hand of God ; 
 behold him coming to judgment, and after the comple- 
 tion of his work of mediation, delivering up the king- 
 dom to the Father.^ Look at him again, view, and re- 
 view his glory 5 and be not faithlefs, but believing.—- 
 In fine, 
 
 5. Yov fhould keep your eye fixed on Chrifl:, 
 that you may imitate him in a cheerful enduring of tri- 
 als, and be uniform and zealous in obedience unto the 
 end of life. " Looking to Jefus tli^ author and finifli- 
 cr of your faith ; who, for the joy that was fet before 
 him, endured the crofs, defpifmg the fliarne, and is fet 
 down at the right hand of the throne of God." (Heb. 
 xli. 2.) O the blelTednefs of being with him, where 
 he is, to behold his glory, which the Father hath giv- 
 en him. (John xvii, 24.) Amen, 
 
 SERMO;^ 
 
9. / 
 
 
 SERMON- IX. 
 
 d N k H G E H 1l R. 
 
 i<;ii?i!) thee, except a Inari be born ofwater arid of the Bpir^^ 
 it^ he caMot enter into the kiftgdoiH of Gdd. 
 
 J. HE doftrine of regctiefation k oi 
 the higlieft importance : Of that religion which Chrift: 
 has taught, it lies at the vei*y foundation ; infomuch 
 that all our prctenfions to this religion, ©r expeclations 
 of the faviiig bleilings of it, are vain, without an ex- 
 perimental acquaintance with this fundamental doftrine* 
 That all unregcnerate perfons will be excluded froivi 
 thofe fpiritual and everlafting enjoyments which are 
 the fruits of the Redeeftiet's- purchafe, is evident from 
 the whole tenor of fcripture ; but this is no where ex- 
 pteiTed in more full and decided terms, than b j our Lord 
 himfelf, in his difconrfe withNicodemus, of ' whieh our 
 text is a part. 
 
 This eminent Jew, if we may judge from the 
 circumftances of his application and the manner .of his 
 addrefs to our Saviour, was not only convinced of the 
 divine auihority with which he was cloathed,,; but was 
 defirous of being informed of the nature of that reli- 
 gion which he came to reveal. 
 
 " There was a man of the Pharifees named 
 Nicodemus, a ruler of the Jews : the fam.e came to 
 
 Jefus 
 
Ser. IJC. On Reg-enerafion. 
 
 Jefus by night, and faid unto him, Rabbi, \vc Icnow 
 that thou art a teacher come from God ; for no man 
 can do thefe miracles which thou doeft: except God b(r 
 with him." 
 
 Whether this refpeftful addrefs, flowed from a 
 real conviftionof Chrilt's dirinc charaftcr and miilion ; 
 or whether he only meant thus gracefully to introduce 
 himfelf, is not certain. Be that as it may, our blcfTcd 
 Lord takes the opportunely to inilruft thi:i man in a mat- 
 ter of the higheft concern, not to him only, but to all 
 others. He begins with the fcllowiug moft folemn and 
 cmphaiical declaration, " Jefus, faid unto him, verily, 
 verify, I fay unto thee, except a man be born again he 
 cannot fee the kingdom of God.'* q. d. You profcfs 
 to own me as a teacher come from God : aiid that the 
 miraculous works done by mc, ail-brd demonftrable ev- 
 idence of this : you fay right ; your conclufion is JufI:. 
 I am indeed that great prophet whom the Fathet iiath 
 fent into the world to inftrucl mankind in things of in- 
 finite moment : As fuch a divine infallible teacher, I 
 do now in the moft folemn ma-ner declare to you, that 
 except a man, that is, any o/ic, be he who he may, 
 male or female, Jew or Gentile, except he experience 
 a new birth, he never can fee the kingdom of God. 
 Nicodemus, taking the v/ords merely according to tliei.v 
 literal fenfe, exprelTes his fuj-'prize at our Lord's decla- 
 ration : " How, he afks, can a man be born when he 
 13 old ? can he enter the fecond tirae into his mother's 
 womb and be born ?" Chrift, to let him know that he 
 fpake not of a natural', but of a fupernatural, fpiritu- 
 al, and heavenly birth*, explains himfelf as in the text. 
 " Verily, verily, I fay unto thee, except a man be 
 born of water and of the Spirit, he cannot enter into the 
 kingdom of God.'* This is j^lainly but a repetition of 
 the former affertion, only in diiFerent words : They 
 both have precifely the fame meaning ; the latter being 
 only explanatory of the former : what our Saviour had 
 exprefTed by the terms, ** born again." He here calls, 
 
 the 
 
i'j4 On Regeneration. Ser. IX. 
 
 the being born of water and of the Spirit. The regene- 
 ration therefore of which Chrift fpeaks, in his confer- 
 ence with Nicodemus ; and which he declares to be (o 
 recelTary a qualification for the kingdom of God, con- 
 fifts in being " born of water and of the Spirit." 
 
 " Jesus anfwered, verily, verily, I fay unto thee, 
 except a man be boni of watei- and of the Spirit, he can- 
 not enter into the kingdom of God." 
 
 A DECLARATION like this, made in fo folemn a 
 manner, exprelTed in terms fo emphatical and peremp^ 
 tory ; and by one of fuch inconteilible authority, mufl 
 certainly claim our mod ferious regard. 
 
 The importance of tiie words before us appears 
 not only from thefe circumflances j but will be farther 
 nianifefl by attending more particularly to their facred 
 and interefting meaning. This I fhall attempt with di- 
 vine help to explain and illuitrate, by {hewing, 
 
 I. What we are here to underftandby the king-, 
 dom of God, and entering into that kingdom. 
 
 II. What is the import of the phrafe, " born 
 of water and of the Spirit/' and defcribethe change it 
 imports. 
 
 III. The abfolute neceiTity of fuch a change, in or- 
 der to an admiffion into the kingdom of God. 
 
 I. What we are here to underftand by the king- 
 dom of God, and entering into that kingdom. 
 
 The phrafe kingdom of God, and kingdom of 
 heaven, which are fynonomous terras, very frequently 
 occurs in the new teilament. It means in general the 
 church of God, including the conftitution, laws and 
 privileges of it ; as well as the members who compofe 
 it. But this kingdom fubfifis under two diftinft forms ; 
 the one imperfect and preparatory here on earth ; the 
 other complete and confummate in heaven. Thefe 
 have both the fame appellation, kingdom of God and 
 kingdom of heayen, on account of the divine nature, 
 origin and end of this kingdom. Thefe two different 
 forms or dates of Clirilt's church are diftinguiflied by 
 
 the 
 
3£R. IX. 0?i Regeneration. 1^5 
 
 the kingdom of grace and the kingdom of glory ; or the 
 prefent gofpel Hate of the church in this world, and it? 
 future glorious and triumphant (late in heaven. 
 
 In the numerous places ivhcre we meet \vith this 
 phrafe, kingdom of God and kingdon of heaven, if 
 fometimes refers to the one and fometimes to the othei 
 of the above mentioned ftates of the church* 
 
 Thus when John Baptift exhorted the people 
 to repent, faying the kingdom of heaven is at hand ; 
 he plainly means that the gofpel ftate of the church wa:> 
 about to be fet up in the world. And where our Lord 
 compares the kingdom of heaven to a grain of muftard 
 feed ; to a net call into the fea, which gathered of all 
 kinds good and bad ; to a field of wheat intermixt 
 with tares ; to ten virgins, wife and fcolifii, he. it is 
 manifeft he has reference to the prefent vifible and im- 
 perfect ftate of his church, which confifts of various 
 and oppofite characters. But where he declares ; 
 " Not every one that fiith unto me Lord, Lord, fliall 
 enter into the kingdom of heaven ; where he allures his 
 difciples, " Except their righteoufnefs exceed the right- 
 coufnefs of the Scribes and Pharifees, they fliall in no 
 cafe enter that kingdom ; and where the apoflle declares 
 that all unholy and wicked perfons ihall be inevitably 
 excluded the bleiTmgs of it ; in thefe and other fimi- 
 lar places by the kingdom of God is meant the future 
 glorious and happy ftate of that kingdom or heaven it- 
 felf. 
 
 Now a little attention to the declaration of Chrifl 
 in our text will convince us that it is in tliis lafl fenfc the 
 phrafe, " kingdom of God,"' is here to be underflood. 
 In a verfe preceding, lie had declared to Nicodemus 
 that " except a man be born again he cannot fee the 
 kingdom of God. Our text is the fame declaration re- 
 peated, only here fome of the expreffions ai-e varied ; 
 what cur Lord had termed, " born again" he here ex- 
 preiTcs by being " born of water and the Spirit*' which 
 are terms of the fame import. 
 
 This 
 
11^6 On Regeneration,. Sir; IX » 
 
 This then is the qualifieatioii which in thiis place 
 is made an 'indifpenfable terra of admiiTion to the king- 
 dom of God. But perfons may be admitted to this 
 ^cingdom as it refpects the prcfentibrm of it, who are 
 deftimte of this qaalificalibn. Baptilm with water will 
 conftitiite perfons regular members of Chrifl/s vifible 
 Iiingdom ; but fomething more is certainly implied in 
 regeneration oir being born of water and the Spirit : 
 this latter is required as necelTary to enter into God's 
 kingdom, as this kingdom is here to be underftood ; 
 therefoiTe hj this phrale we mull here underftand, the 
 future perfeft (iate of the church. 
 
 This will be farther manifcfl if we attend to the 
 import of the expreihon " entering into God*s king- 
 dom ;'* this was expreffed before* by ^'^ feeing* that 
 kingdom. To fee fpiritual objefts in the fenfe of fcrip- 
 ture is to enjoy tliem ■; therefore to fee the kingdom of 
 God here undoubtedly, means an adm.ifiion to the com- 
 plete enjoyment of the fpiritual and everlafting bleflings 
 of it in the future world. 
 
 According to. our Lord's pofitive and repeated 
 afTertion no one can be ailmitted to this, except he is 
 born of water and the Spirit. 
 
 What this means will be feen under the next- 
 head of difcourfe ; where we are to (hew, 
 
 .2. What is the true fignification of the expref- 
 flons " born of water and the fpirit, and delcribe the 
 change which they import. 
 
 Some fuppofe that here is an allufion to the ap- 
 plication of water in baptifm, and hence have contend^ 
 cd that baptifm is the regeneration required. 
 
 But that more is intended than the mere wafliing 
 or fprinkling with water in that ordinance, is clearly ev- 
 ident : for the exprefhons are " born of water ^«,j/ of the 
 Spirit." Now if it fliould be admitted that the former 
 expreifTion denotes baptifm ; yet by the latter fomething 
 more is required as a qualification for the kingdom of 
 God, in the fenfe in which tliis kingdom, is here to be 
 
 taken. 
 
Ser. IX i On RegenerafioJt^ lyj 
 
 taken, viz. the being " born of the Spirit.*' But to 
 be born of water underftanding by this baptifm, and to 
 be born of the Spirit, are things di(lin«5l in their nature^ 
 and may be feparated in the fubjects. 
 
 ManYj who have been baptized, were yet never 
 born of the Spirit : and on the other hand there doubt- 
 lefs have been thole who have experienced the regene- 
 rating influences of the divine Spirit who were yet nev- 
 er the fubjeds of water baptifm. It is obvious there- 
 fore that more is here imphed. 
 
 Perhaps our Saviour doth not allude at all to 
 that rite, but by the tvt'O claufes intends to exprefs, as 
 Dr. Doddridge thinks, one idea, viz. the " purifying 
 influences of the Spirit, cleanfing the mind, as water 
 doth the body : as elfewhere to be baptized with the 
 Holy Ghofl and fire, figniiles to be baptized by the 
 Spirit operating like fire.'* But if water baptifm is 
 here intended or alluded to, in the firft claufe, then the 
 following paraphrafe on the paiiage by the above named 
 author appeai-s juft and natural. " Whofoever would 
 become a regular member of the kingdom of God 
 mufl: not only be baptized, but as ever he defires to 
 fhare in its fpiritual and eternal bleiiings, mufl experi- 
 ence the renewing and fan^^ifying influences of the 
 Holy Spirit on his foul, to cleanfe it from the power 
 of corruption and to animate and quicken it to a fpirit- 
 ual and divine hfe."* 
 
 Without fuch a work of the divine Spirit on 
 the heart no one can be faid, in the fenfe of the text, 
 to be " born of the S^pirit." This phrafe in (hort de- 
 notes that moral change of the temper and charafter of 
 perfons by which they are freed from the defilements 
 of their natural condition ; delivered from a ftate of 
 condemnation ; have God's image and nature refliored 
 and of confequence become the objefe of his fpecial 
 love. Such a change is every where in fcripture rep- 
 refented as indifpenfibly neccflary to conilitute a truly 
 S religious 
 
 * Fam< Expof. Vol. I. pag. 148. 
 
3! 3^ <^« Regeneration.. Ser. IX. 
 
 religious ciiaraflier, zind entitle to the divine favour : 
 But it is varioufly expreffed, as, by a new heart and 
 Spirit : a pure heart and elean hands ; love to God, 
 and other holy aiFe^ftions ; repejitance and turning to 
 the Lord ; by faith v^hich works by love ; fometimes 
 iriore directly by believing in the Lsrd Je/us Chriji ; lov- 
 ing him and keeping his commandments ; likewife by 
 the New Creature ; coming out of darknefs into light 
 — pailing from Death to life, &c. 
 
 These various cxpreilions all denote the fame 
 thing : they only ferve to give different views of the 
 change called regeneration^ and which our Saviour ex- 
 plains in tlie text by the terms, *^' born of water and 
 of the Spirit." 
 
 To give a full and complete defcription of this 
 work of the Holy Spirit upon the hearts of men, in its 
 origin, nature, and caufe ; the means . by which it is 
 produced, with the bleffed effe(51s produced by it ; and 
 the happy and glorious end to which it ultimately leads, 
 and which will be the final iiTue and refult of it ; would 
 require more time than is allotted to the prefent difcuf- 
 ilon. 
 
 I SHALL only mention fome of the more impor- 
 tant qualities of this change ; which will, however, 
 open, in fome meafure, its divine nature and effects. 
 And I obfcrve, 
 
 I ft. TfiAT the change elTefted in regeneration is 
 real, great, and remarkable. 
 
 It dont confifl merely in affuming the Chrillian 
 name, or a fpeculative belief of the peculiar doi5>rines 
 and principles of the Chriflian religion ; nor yet in an 
 external conformity to its excellent rules, institutions and 
 duties. All this is indeed important and even neceiTa- 
 ry. Without fuch'a profeffion, faith and pra(5lice as 
 this, tis true, you cannot deferve the name of chrift- 
 ians. But then with all this you may be chriftians, 
 only in name and flill be ftrangers to regeneration and 
 not know vvhat it is to be " born of water and of the 
 
 Spirit," 
 
Ser. iX, On RegeneraticTu , 13; 
 
 Spirit," without which you muft be excluded the king- 
 dom of God. 
 
 From the reprefentations given of this change in 
 the word of God, and the llrong figures and phrafes 
 there made ufe of in defcribing it, we mufl conckide it 
 is no flight, fuperlicial or circumilantial alteration, which 
 affefts only the head and outward conduft, of fuch as 
 are the fubjeds of it ; but that it influences the heart 
 as well as life. 
 
 To be " born again ;'* to become " new creat- 
 ures ;" to be " transformed by the renewing of the 
 mind ;" to be " turned from darknefs to light ;" yea 
 to be " raifed from death to life ;'* are expreflionSj, 
 though chiefly metaphorical, yet muft fignify forae 
 great and fignal revolution to have taken place in the 
 condition of the perfons to whom they are applied, 
 
 A CHANGE like that, an infant experiences Vvdieii 
 brought from the darknefs and confinement of its mo- 
 ther's womb, into the light of this world ; opens its 
 eyes to new objefts ; hears new founds, receives till 
 now an untafl:ed food ; and lives and afts in a quite new 
 and diflerent manner from before : or like a perfon 
 born blind who is made to fee: or, in fine, like one 
 that is raifed from a ftate of perfe^ infenfibility and 
 death, to motion, aftivity and life. 
 
 2dly. It is an univerfal change. It refpe/ls the 
 whole man. As fin has fpread its hateful contagious 
 influence through all the feveral powers, parts, and 
 members, and infefted the whole mafs : fo we need to 
 be thoroughly cleanfed ; that the remedy may be equal 
 to the difeafe, and the plafter as wide as the fore. Re- 
 generating and fanftifying grace is fuch a remedy. The 
 change" it produces extends its falutary, as far as fin 
 had diffiifed its malignant eflfe£ls. In fhort this blefiedj 
 renovating work of God's Spirit is fo general and uni- 
 verfal, as well as great and remarkable, that the per- 
 fon who is the fubje^l of it, becomes " a new creature^ 
 old things are palled away, behold," and admire ai: 
 
 the 
 
i4o On Regeneration. Ser, IX. 
 
 the wonderful transformation, " all things are become 
 nev/.'* 
 
 The body, although itfelf incapable of any mor- 
 al exercifes, is yet reprefented as iharing in this change 
 and is really afFefted by it : For, as, while in an unre- 
 newed Hate, the members of the body, through the 
 influence of the carnal mind, were proflituted to a car- 
 nal and criminal ufe, or as the apollle fpeaks, were 
 " inllruments of unrighteoufnefs-unto fm." So in con- 
 fequenceof the renewing grace of God on the foul, 
 thefe fame bodily members are converted to a fpiritual 
 and holy ufe, and become " inflrumxnts of righteouf 
 nefs unto God/* It is to be remembered, however, 
 that the foul is the principal feat and fubjecl: of this 
 change : For I am to obferve in the next place, 
 
 3dly. That it is an internal fpiritual change. As 
 the heart is that corrupt fountain from whence all kinds 
 of impurity and wickednefs proceed, it is abfolutely 
 neceffary that this fhould be firft cleanfed ; otherwifc 
 all the ftreams will remain polluted ; for " v/ho can 
 bring a clean thing out of an unclean ? 
 
 According as the real (late of the heart is, fuch 
 will be the quality of the life and condudt, wheth- 
 er good or bad. " A good man out of the good 
 tfeafure of his heart bringeth forth good things ; and 
 an evil man out of the evil treafure of his heart bringeth 
 forth evil things.^' "By their fruit fliall ye know 
 them." " Do men gather grapes of thorns, or figs of 
 thirties ?" Even fo every good tree bringeth forth good 
 fruit : but a corrupt tree bringeth forth evil fruit.'* 
 
 So then, would you perform truly good and holy 
 anions, your hearts mufl be firft renewed and fanftified 
 by divine grace,you muft experience that internal change 
 of which we fpeak. 
 
 Under this particular it might be proper to de- 
 fcribe this change as it refpe£ls the inward man ; the 
 underftanding, will and afic^lions of the foul. But I 
 ihaii here only obferve in general that regenerating 
 
 grace 
 
Ser. IX. Gfi Regeiieraiioru 14?, 
 
 grace effects an effential alteration in the temper, difl- 
 pofition, and charader of tliofe who are the real fub- 
 jefts of it. The internal flate and exercifes of their 
 mind, are totally changed, from what they were while 
 in an unrenewed condition. Their views and appre- 
 hensions ; their hopes and fears ; their pleafures and 
 pains, and profpe^s are quite diftcrent. Thefe fpring 
 from other and better principles ; are excited by high^ 
 er motives ; are dirc6t:ed to and iixed upon more noble 
 objefts : which leads me to fpeak, 
 
 4thly. Of the excellent and dignifying nature of 
 this change. Sin and guilt have grievouily debafed and 
 vihtied the once noble nature of man ; and deeply funk 
 and involved it in wretchednefs and mifery. We were 
 " planted a noble vine, wholly a right feed ; but we 
 are become the degenerate plants of a firange vine.'* 
 " The gold is become dim and the nioft fine gold is 
 changed.*' 
 
 While in an unrenewed frate every thing is dif- 
 ordered within, and without ; the powers of the foul 
 and the members of the body are. deplorably weakened, 
 diflempered, debafed and corrupted. 
 
 It is the defign of regenerating grace to recover 
 man from thefe miferies and ruins of his depraved and 
 fallen condition ; and rellore him to his priitine glory 
 and happinefs. It lays a foundation for this, and in a 
 good mcafure effe£ts it in this life. For the perfon who 
 is the fubje^l of that divine and heavenly principle, ex- 
 periences a mod glorious transformation. He is there- 
 by turned from darknefs to light, and from the power 
 of fm and fatan to the living God. He is reftored to 
 the divine image, and partakes of the divine nature. 
 He was a flave to fin, and under the dominion of fatan, 
 but is now delivered from the bondage of that cor- 
 ruption and " vindicated into the glorious hberty of the 
 children of God." His foul, which was feduced and 
 drawn away by headftrong pafiions and impetuous lufts, 
 is recovered from that foul dominion, and fubje<51:ed to 
 
 tlie 
 
On Rezerteratim, Ser. IX. 
 
 d 
 
 the coutroul of fan^lified reafon, and to the dictates of 
 pure religion. In the place of thofe flelhly appetites 
 and carnal propenfitics which reigned in his heart, are 
 iiTiplantcd the graces of the Spirit which fliine out in 
 ■thofe fruits of righteoufnef; which by Jefus Chrift are 
 to the praife and glory of G od. The affc^lions which 
 clave to the duft and were held and confined down to 
 earthly objeds, arpraifed to the contemplation of thofe 
 which arc fpiritual and heavenly. In ihort, by regen- 
 eration the foul is renewed after the image of him that 
 created it. The perfon is exalted to the dignified rela-= 
 tion of a child of God : and is transformed to a like- 
 nefs of his heavenly Father, and blefTed Redeemer. 
 But although this change is thus dignifying and enno- 
 bling ; yet I obferve that it is neverthelefs, 
 
 5thly, An humbling change. While in one 
 view it exalts, in another, it abafes the foul. This i^ 
 intimated in the very terms by which it is exprefled. 
 To be " born agairC lignifies, to become as a little 
 child : and our Saviour elfewhere declares as mucli, in 
 fo many words ; " Except ye be converted and be- 
 come as little children yc fiiall not enter into the king* 
 dom of heaven.'* To refemble little children is to pof- 
 izk an humble, docile, pleafant, and pliant difpofition ; 
 tfnafTuming ; not arrogant and lofty. It is of the na- 
 ture of converting grace to beget and improve fuch a 
 temper. It fubdues that obftinacy of will, and morti- 
 fies thofe carnal alTecTtions and lufts which naturally 
 reign in the unrenewed heart, and which, by habitual 
 indulgence, become exorbitant. Sanctifying grace calms 
 thofe turbulent paflions. It divefls the mind of that 
 pride, ambition, envy, hatred and revenge by which 
 it was fivoln ; and difpofes to peace and quietnefs, be- 
 nevolence and love. It con-fifls of that charity vhich 
 fufFereth long and is kind ; envieth not ; vaunteth not 
 itfelf ; is not puffed up ; nor eafily provoked ; think- 
 eth no evil ; rejoiceth not in iniquity, but rejoiceth in 
 the truth y beai-eth all things, belieyeth all things, en- 
 
 dureth 
 
Ser. IX. On Regeneration. 143 
 
 <lureth all things. Or it is that, " vvifdom from above 
 which is iirft pure, then peaceable, gentle, eaiy to be 
 entreated, full of mercy and good fruits, without par- 
 tiality, and without hypocrify/' I add, 
 
 6th.\j, The change, of which we fpeak, is Di- 
 vine and Supernatural. 
 
 The carnal finner of himfelf will' ne^'er change 
 his own heart. His heart is utterly oppofed to fuch a 
 change. No human mean or eifort is lufficicnt to this 
 purpofe. Regeneration is the glorious effed of A\ 
 mighty Agency. Thofe, who experience it, are, " bora 
 not of blood, nor of the will of the flefh, nor of the 
 will of man, but of God." Of his " Spirit.*' Yet 
 let it be remembered, we do not fay, the divine Spir- 
 it in effecting this work, makes ufe of no means ; nor 
 do we mean to affert, that iii regeneration, taking the 
 term as we do in this fubjefr, in a large fenfe, and the 
 fame with repentance, converfion, i-tc. I fay, we do 
 not here m.ean, that in this change the foul is wholly paf- 
 five. Regeneration, in the fenfe we confider it, necef^ 
 farily fuppofes activity in the fabjeft : it implies moral 
 and fpiritual exercifes. The agency of the Spirit here- 
 in is not contrary, but perfectly agreeable to the ra- 
 tional nature. The perfons, who are the fubjec^ls of 
 this agency, are not merely acled upon, but do them- 
 felves aft, and they a«5l in a free and voluntary wuy. 
 In fliort, the regeneration of which we fpeak, or thr 
 new creature and new heart elTentially confifts in the ex- 
 ercifes of evangelical repentance, faith, love and new 
 obedience ; all of which are exercifes of the creature : 
 and exercifes which are altogether ratior.al and fit, to 
 which all are under the highefl obligations : and which 
 all are therefore called and commanded to pollefs and 
 put forth ; and that on thefevereft penalties. But fo 
 great is the oppofition of the will to thofe afts and 
 exercifes that nothing fliort of almighty, fovereign 
 grace is fufficient to overcome it : and therefore without 
 the fpecial influence and operation of that grace and" 
 i Spirit 
 
144 0?i Regejieration. Ser, IX.' 
 
 Spirit of God, tliis change can never be effe^led. The 
 holy rcriptui^es every where afcribe it to a divine agen- 
 cy. In the old teftament, where this change is expreff- 
 cd by a new heart, turning to the Lord, loving Gody 
 and the like, we arc clearly taught to confider thefe 
 things as gifts beftowed by God, and efFefts produced 
 by his power. Thus D-avid prays that God would create 
 within him a clean heart.'* 
 
 Ephraim, bemoaning himfelf, cries—" Turn thou 
 iiie a;nd I iliall be turned/' It is prophefied that God's 
 people Ihould be willing in the day of his power, 
 ■ Moles faid to Ifrael, The Lord thy God iliall circum- 
 eife thy heart and the heart of .thy feed to, love the 
 Lord thy God with ail thy heart. And God himfelf 
 promifes to his people, " A new heart alfo will I give 
 you, and a new fpirit will I put within you : and I will 
 take away the flony heart out of your fiefli, and I will 
 give you a heart of flelh, and I will put my Spirit with- 
 in you, and caufe you to walk in my ilatutes-." 
 
 In the new tedament, this change is in the fullefl 
 terms afcribed to God, and fpoken of as tlie work of 
 his power. Not by works of righteoufnefs, faith the 
 apoille, which we liave done, but according to his mer- 
 cy he faved us by the wafhing of regeneration and re- 
 newing of the Holy Ghoft. Chrillians are reprefent- 
 ed as being the fubjefts of a fupernatural and divine 
 birth. " Born not of blood nor of the will of the 
 flefli, nor of the will of man, but of God." By re- 
 generation we become m. a fpeclal fenfe God's children ; 
 but this, we are told, is in confequence of a fpecial 
 divine operation. ''- As many as received him, to 
 them gave he power to become the fons of God, even 
 to them that believe on his name." Regeneration, wc 
 have obferved, is the fame with evangelical repentance 
 and faith ; but thefe we are taught are the gifts of 
 God. Chrill is exalted to be a Prince and a Saviour 
 to give repentance and forgivenefs of fins." "By 
 grace are ye faved though faith, and this not of your- 
 
 felves. 
 
Ser. IX» Oil Regeneration, 14^ 
 
 felves, it is the gift of God/* And to mention r.& 
 more, the apoflle prays that the Ephefians might be 
 led to fee and admire, ^^ the exceeding greatnefs of 
 God's power to their-ward who believe, according to 
 the working of his mighty powder which he wrought 
 in Chrifl when he raifed him from the dead." 
 
 Having thus in. fome meafare defcribed that 
 change which is called regeneration, and which our 
 Saviour in the text exprelTes by being born of water 
 and the Spirit, ! pafs oil a5 was propofed, 
 
 »3dly, To'fhew the neceflity of it in order to an 
 admiflion into the kingdom of God. 
 
 On this head we mufl not enlarge. By kingdom 
 of God, it has been fliewn, we are in this place to un- 
 derfland the kingdom of glory, or the future perfect 
 glorious flate of God's kingdom. Now the abfolute 
 neceifity of fuch a change in order for an admifiion into 
 this glorious kingdom, appears from the many expref;; 
 declarations of that God whofe kingdom it is • And 
 from the nature of the happinefs of which it confifls. 
 
 1 . He, v/hofe kingdom this is, has frequently de- 
 clared, that none but thofe^ who have experienced fucb 
 a change, fiiall ever be received into it— that all unre- 
 generate perfons fhali be excluded from it. The foi- 
 emn and mofl emphatical declaration of Chrill in the 
 text is full to this purpofe. Here the a7nen, the true and 
 faithful ■witnefs ; He Vv^ho was fent and commiffioned of 
 the Father to preach the golpel of the kingdom, to de- 
 termine the qualifications of the members of it, and. 
 prefcribe the only terms cf admJilion into it. This di- 
 vine infallible teacher here declares and with a repeated 
 alTeveration, that except a man be regenerated or bora 
 of the Spirit he cannot enter into this kingdom, that 
 is, all unregenerate perfons will be fliut out of it» 
 And there are a multitude of palfages in the word of 
 God which declare the fame thing, though in different 
 words. All unregenerate perfons, in the fcripture 
 fcnfe, belong to the character of the wicked ^ but all 
 
 T ' cf 
 
tj.6 On Ri'zeiwration^ Ser. IX , 
 
 '<b 
 
 of this Ciiaracter and clais it is declared fliall be cafl: in- 
 to hell ; and if fo, they cannoE furely be admitted to 
 heaven. Regeneration, as we h^ve feen, implies true 
 repentance and faving faith ; but it is declared that ex- 
 cept men repent they fliall all perifh : and *• He that 
 believeth not Ihall be damned." To be regenerated, 
 in the fenfe explained, is to be truly fancliiied, in part : 
 It implies a principle of hclinefs ia the heart and the 
 praelice of holinefs in the life ; but we are told that, 
 ■" without holinefs no man fliall fee the Lord ;'* and 
 confequently, without this, no one can enter into his 
 kingdom. 
 
 In fhort, from the exprefs and peremptory decla- 
 i-ations of fcriDture, we are aiTured that the unres^ene- 
 rate of every defcription ; all fuch as are impenitent and 
 unbelieving in heart, or who are difobedient and un- 
 godly in life, will not only be fliut out fi'om God*s 
 kingdom of light, and glory, and blelTcdnefs above : 
 but that all thefe chara<5i:ers will be fent down to th^ 
 dreary regions of eternal darknefs, mifery, and woe : 
 and that even thofe who by profeliion had a name and 
 flanding in this kingdom, in its prcfcnt imperfe(5l (late, 
 and held a diftinguiflicd rank in it ; but were deftitute 
 of the internal qualifications of Chriil's real fubjects, 
 will be at lafc taken out of it and forever baniflied from 
 its future glories. 
 
 From the oracles of truth we are made to know 
 not only that openly unrighteous, profane and ungodly 
 finners fliall not inherit the " kingdom of Gpd ;" but 
 that infincere hypocritical profeflbrs of Chrifl, howev- 
 er high and plaufible their religious flanding, claims 
 and pretenfions may be, will, notwithflanding, be ex- 
 cluded at lafl. " Not every one that faith unto me, 
 Lord, Lord, fliall enter into the kingdom of God; 
 but he that doth the will of my Father which is in 
 heaven.*' 
 
 "And many wiirfa.yunto.mein|hat day, Lord, 
 Lord, have we not jJ'i-ophefied in thy Banket .And in- 
 
 thy 
 
Ser. IX, On Regeneration* 147 
 
 thy name have caft out devils ? And in thy name done . 
 many wonderful works. And then I will profefs unto 
 them I never knew you, depart from me ye that work 
 iniquity/' 
 
 Thus it appears to be the unchangeable deter- 
 mination of God, by tlie exprefs repeated and folemn 
 declarations of his word, to exclude finally, all unre- 
 generate people from his kingdom above : Hence in 
 order to an admiffion into this kingdomj we " 7pmJ} be 
 born again.^* 
 
 And the necefTity of fuch a change might be ar- 
 gued not only from thofe folemn declarations of that 
 God whofe kingdom this is, but alfo 
 
 2dly. From the nature of thofe bleffings and- that 
 happinefs of which it confifts, which are of fuch a 
 kind, that it is impoifible that any, while in an unre- 
 newed ftate, fliouM partake of them. The idea indeed 
 which we are wont to conceive of heaven is, that it is 
 a moft glorious and blelTcd place, and that if we could 
 but once arrive there we mufi of confequence be com- 
 pletely happy. 
 
 It is truly a place of inconceivable felicity ; but 
 it is intirely a miftaken notion that unregenerate ilnners 
 would be happy there. Admitting it poihble that per- 
 fons while remaining' in their carnal unfanftified condi- 
 tion could be admitted to *heaven, yet it is certain they 
 would find no happinefs for the?n. Becaufe the hap- 
 pinefs of which heaven confifts is of fuch a nature, that 
 in' their prefent flate they could have no fort of relilli 
 for It. Infinitely lovely and glorious as heaven is, it 
 would neverthelefs prove to the wicked an undefirable, 
 nay a difagreeable place. This thought v/ould receive 
 clear and abundant illuftration, if weiliould take a par- 
 ticular furvey of the feveral branches of the heavenly 
 felicity ; I fiiall only obferve in genera! that it confifts of 
 a fociety, and of exercifes and employments which, 
 though the moft noble and fublime ; yet being all pure, 
 Ipiritual and holy j carnal, upfam^ified minds cannot 
 
 relifti 
 
J 48 On Fageneraiton. Ser. IX» 
 
 rciifh or be delighted with them : They are utterly 
 deflitute of thofe fpiritual and holy difpofitions and af-^ 
 feclions, that are abfolutely neceffary in order to a par- 
 ticipation in them. On the whole, it appears 'that not 
 only the immutable God mud recede from his own mofl 
 iblemn declarations, and revoke his unalterable decrees ; 
 but heaven itfelf muft be changed and the very nature 
 of its enjoyments become elTcntially different from what 
 they iire, before unregenerate, unfani^ined finners can 
 be received into that heaven or partake of thofe enjoy-? 
 snents. But we know that the immutable God vv'ill 
 not change his word ; and heaven cannot alter its na- 
 ture ; and therefore unlefs finners are changed and re-? 
 newed in iheir nature and chara^ler they will alTuredly 
 be fliut out of heaven. 
 
 I HAVE now finifhed what was propofed for the 
 illuflration of the general propofitions laid down. What 
 has been citercd in doftrine, naturally fuggefts a varie- 
 ty of things to our minds, which might be profitably en- 
 larged upon by v/ay of improvement. To avoid far* 
 ther prolixity I fhall only de'duce a few inferences from 
 the fubje^l:, arid with the brief mention of them, con- 
 clude the difcourfe, 
 
 ill. We infer that the hopes, which fmners en- 
 tertain of heaven 'and future happinefs, while remain- 
 ing in an unrenewed and unf3.n£i:ified condition, are en- 
 rirely vain and prefumptuous. 
 
 The gofpel is indeed a difpenfatlon of mercy and 
 free grace, proclaiming peace and pardon ; and offering, 
 heaven and all its infinite bleilings to finners of every 
 defcription, even the very chief ; and on the moft rea- 
 fonable terms : But there are terms and conditions re- 
 quired, and v/liich the gofpel makes to be indifpenfibly 
 necefl'ary in order to the receiving and partaking of the 
 grace and falvation v/hich it reveals and offers. Thefe 
 are true evangelical repentance and faith whioh imply 
 regenerating and fan6hfying grace, or that change of 
 Ifeart and life which nas been defcribed. Without 
 
 thisj 
 
S£R.- IX, On RegeneratiGiu 149 
 
 this, we have fcen, it is impoffible that finncrs iliould 
 enter into the kingdom of glory : or pv^rticipate in the 
 glories of that kingdom. Their hopes and expefiations 
 of heaven while dellitute of the neceiTary qualifica- 
 tions mufl therefore be altogether vain, groundlcis and 
 abfurdo 
 
 2dly. We infer that merely having a place and 
 {landing in Chrifl's vifible church and kingdom on 
 earth, or even a regular attendance upon its outward 
 forms and inftitutions, u'ill by no means conftitute per- 
 fons the real fubje^s of Chrift, or give them a title to 
 Heaven. We may have received the initiating feal of 
 the covenant, and thereby be brought into the fold of 
 Chrift ; v/e m.ay have explicitly recognized our baptif- 
 mal obligations, and in a folemn manner joined ourfclves 
 to the Lords people, and ratified our vows at his table. 
 'We may have eaten and drunken in his prefence, and 
 become familiarized with the important doftrines and 
 inftru£i;ions of his word ; and yet all this v/hile ftran- 
 gers at heart to fan(5i:ifying grace, we may at the fame 
 time be in the gall of bitternefs and bonds of iniquity ; 
 and fo utterly difqualified for the fociety and enjoy- 
 ments of faints in the heavenly world, may be forever 
 excluded and baniOied therefrom with a " Verily I fay 
 anto you I know you not." 
 
 Trust not then to a form of godlinefs without 
 experiencing the power of it on your hearts. Again, 
 
 3dly. We learn from this fubjeft that regenera- 
 <4ion or converfion does not confift in thofe religious im- 
 preifions and affedions, however powerful and flrong 
 they may appear to be, which are tranfient and not 
 attended and followed with good and lafting efFe<5is. It 
 is of importance that we notice this, becaufe too ma- 
 ny, it is feared, deceive themfelves by miftaken con- 
 ceptions of the nature of true converfion ; placing it 
 in fome uncommon and extraordinary workings of their 
 own minds, or religious operations which are not tho- 
 rough and faving. The mind may be greatly affeifled 
 
 and 
 
f'^o On Regeneration^ Ser. IX, 
 
 ^nd agitated bo^h with what may be called religious 
 fear, and religious joy ; and there may be a remarka- 
 ble tranfition from the one to the other, in the view af 
 religious truth : The mind, 1 fay, may be thus exercif- 
 cd when the heart is not really changed nor the life 
 made better. Such fudden impreiEons and emotions 
 often wear off and no good effefls are produced ; yet 
 many build too much upon them, and even ground 
 their hopes of falvation on this falfe foundation. 
 
 But the operations of the Divine Spirit in re- 
 generation are productive of the moft falutary effects. 
 A real change takes place in the temper and chara^cr of 
 the fubjefts ; and this change is fubftantial and abiding, 
 Day, the divine principle by which it is affefted will grow 
 and increafe, Tlie truly righteous and fandlified per- 
 ibn will hold on his way and be continually acquiring 
 new degrees or fpiritual Pa-ength. His path will re- 
 femblc the riling fun v/hich Ihines more and more until 
 the perfe£l: day. 
 
 To conclude. Of how much importance is it that 
 ■we all experience a real work of God's Spirit on our 
 hearts. 
 
 How dangerous and miferable is the ftate and iit- 
 iiation of carnal unfanclified men ? Let fuch be alarm- 
 ed : You have verily caufe to tremble, for you are 
 each moment expofed not only to be fiiut out of hea- 
 ven but call down to hell. O I Labor to fee and feel 
 the mifcry and danger of continuing in an unconverted 
 condition. Refl not while in this ftate. Remembejf. 
 that however great, fupernatural and divine the work 
 of regeneration is ; yet the Divine Spirit whofe office 
 it is to change and renew the hearts of men is ever rea- 
 dy and M^illing to eiTeci: this work upon all who will at- 
 tend to his merciful calls, and receive his gnicious infiu-* 
 cnces. 
 
 The eiTence of converfion you have feen confifts 
 in tmiiiugfrom the love and pradice of fm to the love 
 and prachce of hduicfs — in believing on the Lord Je- 
 
Ser. IX. On Itegenefation^ ' i^i 
 
 fus Chrifl, and conforming to the excellent require- 
 ments of his word and gofpel. All this is but a rea- 
 fonable fervice. All this is plainly your duty ; and to* 
 the excrcife and performance of uhich you are under' 
 the mod indifpenfible obligations. 
 
 Tonev:le«5l this will arpuc the hiehell ineratiUKle,, 
 criminality and guilt, '■^ Repent then and be convert- 
 ed that your fnis may be blotted out." '■^ Turn ye, 
 tiitrn ye, froraj'our evil ways, for why will ye Die t 
 
 SERMON 
 
SERMON X, 
 
 A BELIEF OE THE PECULIAR DOCTRINES o: 
 
 CHRISTIANITY, essential to our AC 
 
 CEPTANCE WITH GOD. 
 
 ii John 9. firfl claufe. Whofoever iranfgreffeth 
 and ahideth not in the docirine of Chri/i, hath not God, 
 
 la 
 
 11 N the primitive ages of the chriftiatl 
 churcli a profeiTion of gofpel doflrine expofed our 
 Lord's difciples to the fevere reproaches and confiifts of 
 the crofs. The po\ver and malice of Jews and Gen- 
 tiles infiifted upon them the mofl diHreffing trials and 
 perfecutions. To counterbalance the evils of felf deni- 
 al, ignominy and martyrdom, they were furnillied with 
 inward, fpiritual fupports-, and the joyful expectation 
 of an heavenly reward. A mind illuminated to fee the 
 beauty of divine truth, and fupported by confcious rec- 
 titude and a fincere devotion to God and the Redeem- 
 er, in addition to the hopes of a better life, w6re the 
 caufes which animated multitudes to a profeflion of the 
 gofpel. 
 
 But it is hard to account for the conduct of thofe, 
 who, in that early age of the church joined themfelves 
 to the fociety of chrillians, Vvithout a due convi6lion of 
 the fpiritual beauty and glory of Chrifl, and a heart 
 fmcerely attached to him ; and whofe hearts and prac- 
 ti:? rvere repugnant to our Lord's doftrines and pre- 
 cepts. 
 
Ser. X. boclrincs of ChrijTtajwy. t53 
 
 cepts. Why fliould men void of hearts divorced from 
 the world and its advantages, and deflitute of a well 
 founded hope of God*s favour in the world of retribu- 
 tion, adopt a religion which teaches men to renounce 
 this world and its vanities, and to embrace for their 
 portion in time the vilefl indignities and perfecutions ? 
 Yet we learn that confiderations of prefent eafe and ad-- 
 vantage, and the menaces of divine wrath againft im- 
 poftors and hypocrites did not prevent the intrufion of 
 falfe brethren, deceitful workers and heretical feducers 
 into the apoflolic church. Some crept in, whofe heads 
 and hearts were effentially eftranged from chriflian doc- 
 trine ; they brought in darimable herefies, do£trines in- 
 confiftent with falvation by Chrift. 
 
 However ftrange thefe fii£ls, they are verified 
 by fcripture teftimony. Poffibly the ambition of being 
 leaders in a new feft, the fplendor of miracles and the 
 expedation of a glorious church, which they were con- 
 vinced would eventually triuoiiph, vvere the temptations 
 which prevailed with fo many corrupt men to attach 
 themfelves to a perfecuted church. 
 
 Be this at it may, the evangelifl John, the lafl 
 furviving apoflle, fet himfelf vigoroufly to appofe and 
 coiinteraft the evils arifing from the introdu<5lion of 
 falfe do6trines into the church of Chrift. He has Itw- 
 elled the mod alarming denunciations againfl the hereti- 
 cal fefts which fprang up under the eyes of the infpir- 
 ed apofties. 
 
 Among other arguments to prevent the growth 
 of herefy, our apoflle has premoniflied his fellow chrif- 
 tians againft the numerous and fubtle errors which had 
 then arifen and fliould foon fpring up in the . chriftian 
 church. He forewarned them of the ruin which would 
 accompany the adoption of religious error and taught 
 them in our text, that men are not at liberty to adopt 
 falfe fentiments in the great articles of religion. He is 
 a tranfgreffor who embraces a capital error m religion. 
 However this fault vcay be more aggravated in fome 
 
 I J than 
 
2^jt. A Belief of the peciimr SiiR. X* 
 
 than in others, yet there is a degree of criminality in 
 all who imbibe falfe fentiments in religion, fmce al! 
 have the means of better infonnation and vjould not 
 be milled were not fome criminal inattention or preju- 
 dice at the foundation of their mifcriptural faith. ThiS' 
 appears to be a clear maxim from our text. In treat- 
 ing of it I fliall endeavour to eflablifli this important 
 fentiment : viz. 
 
 Doctrine. That a belief of the peculiar doc- 
 trines of chriflianity is elTcntial to our acceptance v/ith 
 God. 
 
 We are not to apply this propofition to infants^ 
 and children incapable of underflanding the gofpel fyf- 
 tem. Thefe may be faved by the merits of Chriil,, 
 through fanftiiication of the Spirit, although they know 
 not Jefus as the Mediator. So alfo may perfons whofe 
 mental powers .are deranged or impaired by difeafe or 
 bodily habit. - 
 
 Our prefcnt enquiries are defigned for the ben- 
 efit of thofe who have heard the gofpel and have op- 
 portunities to come to the knowledge of it. 
 
 Should it be thought poffible for heathen to be 
 made partakers of God's faving goodnefs by becoming 
 new creatures, fan<ftificd in their afeftions, and by be- 
 lieving fome doctrines, received by . tradition, concern- 
 ing the divine attributes of julViGe and mercy through 
 fome appointed atonement for iln ; yet thofe who live 
 under the light of the gofpel cannot Be faved by any 
 fuch vague and general faith in God and -his placability 
 to fmners. Thefe mud fincercly adopt the chriftian 
 doftrine and abide in it would they hope for acceptance 
 with God, 
 
 For a better underflanding of this main point we 
 may confider the propolitions following ; viz. 
 
 I. That, there are certain peculiar and leadinr;; 
 doctrines in the chriftian religion which diftinguiih it 
 from all other .Schemes of religion and morality. 
 
 IL That, 
 
Sfr. X. Doclr'mes of Chrifiiwiity, 155 
 
 II. That, thcfe peculiar dofirines of clirifllanity 
 are marked wirii fuch light and evidence, that no man 
 of common ability can miilake or mifapprehend them 
 without incurring guilt upon his foul and betraying an 
 alienation from the true God. 
 
 III. CoNSLQUENTLV, thc belief of thefe pecul- 
 iar doftrines is efi'ential to our acceptance with God. 
 
 IV. An improvement of the fubje^. 
 
 I. I AM to {how, that there ai-e certain peculiar 
 and leading doctrines in the chriftian religion, which dif- 
 tinguifli it from all other fchemes of religion and mo- 
 rality. 
 
 The chridian religion is in our text denominated 
 the do£lrine of Chrift. This do£trine comprizes thofe 
 great truths which the Father, by his Spirit, has re- 
 vealed, in the holy fcriptures, concerning his Son Je- 
 fus Chrift 1 and alfo thofe elfential truths v;hich Chriffc 
 as a divine prophet has in the fame fcriptures revealed, 
 concerning God, a Saviour, the human race, the way 
 in which God can be reconciled to men and men be 
 rendered obedient to God and happy in his love. 
 This doftrine of Chrifl has a charafteriftical diftindlion 
 from all other religions ever publifiied to men. 
 
 That fable and philofophy have fuggefted opin- 
 ions and maxims which bear fome refemblance to chrif- 
 tian doftrine will not be controverted., But fair exam- 
 ination will teach us, that what fabulifls and philofo- 
 phers have written in conformity to the chriftian fcheme 
 has come to their knowledge, not by the inveftigations 
 of reafon, but through the medium of tradition or by 
 a perufal of the facred books of Chrillians or of other 
 books compiled from the Chriftian oracles and ground- 
 ed upon them. So far as this is the cafe, they are en- 
 lightened by Chriftian dodrine and feleft their opinions 
 from it. 
 
 Examine thofe productions which have little or 
 no alTiilance from Jewifti and Chriftian i^velation and 
 you will find no fimilarity between them and our facred 
 
 fyftem 
 
1^6 A Belief of the peculiar Ser. X, 
 
 fyftem of do£lrine. Perufe thofe books which chrift- 
 \m^ view as divinely infpired and you will find copious 
 evidence to fupport the pofition, that Chrijiiamty com- 
 prizes doctrines peculiar to itfelf andfuch as difiinguijh it 
 from all other moral and religious fyfiems. While it af- 
 • fumes to be the living and only way you will perceive it 
 to be a new way of accefs to God. Chriftsanity claims 
 the diflinclion of being diffei-ent from all other religions ; 
 and as far as we admit its authority we mufl allow its 
 claim to a peculiar preeminence and glory. Chriflians 
 muft believe the claims of fcripture to be well founded 
 and real. 
 
 But in addition to the teftimony of fcripture 
 •which fo often and fo plainly alTerts the elTential differ- 
 ence between chriftianity and other fyfiems, let us e« 
 flablifh the fact by fpecifying various important doCi- 
 rineswhich arc clearly taught in the chriftian religion 
 and no where elfe. 
 
 It is peculiar to chriftianity to. inform us of the 
 firfl: form.ation of the human race in a flate of moral 
 reditude, pofTefTed of the image of God and placed 
 under a law of works, with a power and difpofilion to 
 keep the lavi^ of his maker and w^ith an ailurance of 
 endlefs happinefs as the reward of conflant obediencCw 
 No other fyftem has jufbfied the ways of God to men 
 by recording his care and goodnefs to them in their 
 primitive ftate. 
 
 Nor from any other fyflem do we gain a proba- 
 ble account of the introdu^Ion of fm or moral evil in- 
 to our world, and that confequent depravity and mifery 
 which are entailed upon the children of men. True it 
 is, that reafon and experience have taught men that 
 they are guilty miferable beings ; but the way in which 
 thofe fad events have taken place, would have forever 
 been involved in darknefs, had not this perplexing 
 dodrine been unravelled in the fcriptures of truth. 
 
 Reasoi4 and philofophy might in fome feebler 
 degree difcover the guilt and wretchednefs of the hu- 
 man 
 
■Ser. X. Do-^rlnes of ChrijUanlty, 157 
 
 man race, but all the invefligatlons of moralifls and the 
 inventions of fable would have forever failed in pointing 
 out the method in which man could fecurely liope to 
 regain that favour of heaven which he had lofl. No 
 religion but the chriitian can make the comers to it 
 perfe«5l in refpeft to that light which they need tor ob- 
 taining a knowledge of that fervice and worfliip which 
 fhall recover fmners to their kfl dignity and the appro- 
 bation of their God. 
 
 Heathen idolaters have multiplied their obU' 
 tions of beads and fruits as a facrifice for fin ; yet they 
 knew little or nothing of the origin or ufe of thofe fac- 
 rifices as the figures of that great atonement which the 
 Father had appointed for the expiation of fin and the 
 ranfom of the guilty. The appointment of Chj-ifl xht 
 Son of God, to become incarnate, to obey, to fuffer 
 and to die in order to magnify God's law^, appeafe hi? 
 juflice and to open the door for an exercife of forgiv- 
 ing and faving mercy to finners, this is a doftrine whol- 
 ly unknown toother religions and peculiar to the chrif- 
 tian. Chrillianity alone reveals jefus the furety for 
 finners and the Redeemer of God's ele*^!:. It affures 
 us of what we iliould never have learned in another < 
 way, that now God through Chrifl is reconciling the 
 world unto himfelf, not imputing unto them their tref- 
 paiTes. 
 
 From the fame fource of divine illumination we 
 learn, that men are all depraved and utterly helplefs and 
 ruined in themfelves, wholly Indifpofed to that faith 
 in God and reliance on mercy, and to that holinefs of 
 life which are indifpenfible conditions of divine fa- 
 vour. 
 
 Christianity alone informs us, how this fcherae 
 of redemption could be planned and executed, fince it 
 reveals to us that wonderful myftery of a trinity of 
 perfons^ in the unity of the godhead, fo that from the 
 Vorks and paffion of Chrlil, we fee how our fins can 
 be expiated and divine attributes harmonize in our fah 
 
 vation ; 
 
sjS J Belief of the peculiar Ser. X. 
 
 vatiou -, and by the operations of the divine fpirit, 
 thofe who arc dead in fin and are under the abfolute 
 dominion of their kills are renewed and fanftitied to 
 the exerdi'e of a pure heart and a wiUing fubjeftion to 
 the iaws of Chrid. 
 
 Ckristia-ntity alone enjoins the important du- 
 ties of purity of heart, repentance of fm and faith in 
 the righteoufnefs of Chrift in order to our juflification 
 ])efore God. It teaches the unfailing faithfulnefs of 
 God in maintaining tlie graces of his redeemed to their 
 final faIvation= It Ifates /learly the neceihty, the ufe 
 and the faving fruits of regeneration, that v/ork of 
 God which he will never forfake. It teaches the way 
 to grow in grace and in a preperation for heaven by 
 fervent prayer through a redeemer, by an attendance 
 on thofe ordinances and facramcnts which Chriif has 
 appointed for the edification of his body die church. 
 
 Christianity teaches us, that this world is our 
 only fchool of difcipline, our date of probation — that 
 when we fhall leave it our fouls (liall go to God to re- 
 ceive according to our works — that, thefe bodies which 
 ihall moulder in the dud for fo many ages, fliall all re- 
 vive at the lad day and become unperiiliabie <ind im- 
 mortal bodies, and after their union to the fouls from 
 which they had been feparated by death, they fl:all be 
 fentenced by Chrift to an endleb date of bleffednefs or 
 woe. Thefe are maxims clearly revealed in the chrid- 
 ian oracles, they are taught in no other fydem. What- 
 ever other writings have fuppofed of thefe truths they. 
 are indebted tochridianity for their knowledge. 
 
 These are not unly peculiar but they are prafti- 
 cal doctrines of cdentiai importance to the illumination 
 and happinefs of the iuiman mind. 
 
 I ADD ouly^ under this head, that the praftical 
 doiflrines of a heavenly rnind — meeknefs — refignation — 
 patience — charity and forgiven efs of injuries are taught 
 ill die chridian /religion; in a niamier and from motives 
 
 peculiar 
 
Ssr. X.- Doclrlncs of Chtlfilanlij. 159 
 
 peculiar to that religion and infinitely fiiperior to that 
 of all other religions or fyflems of morality. I proceed 
 to obferve, 
 
 II. That thefe peculiar doftrinGs of chrifli-anity 
 are marked with Hich light and evidence, that no niaa. 
 of common capacity can miflake or mifapprehend then% 
 without incurring guilt and betraying an aliemitioa o£ 
 mind from the true God. 
 
 Those who objcfl io Chriflianity, its dark 
 and incomprehenfibie myfteri'es and ufe them as ar- 
 guments for rejefting its facred doctrines and pre- 
 cepts would do well to confider, how probable if is, that 
 in a manifeilation of God and his attributes to- creature? 
 there fliouW be many things iufcrutable and beyond the 
 reach of their finite underflandings. It is enough to fl- 
 knce our doubts if thofe myfteries bf? not felf contradic- 
 tory and repugnant to reafon and other doctrines of re- 
 vealed truth. 
 
 T'Vere myitery a faflicient argument againjfl: the 
 admiffion of religious do<R:rines, it would equally applv' 
 to defli-oy all our rcafonings in natural phiiofophy. — 
 For the laws of motion, the circulation of the bloody 
 the union between an animal body and a rational foul arc 
 as incomprehenfibie as any of the moH intricate doc- 
 trines of the chriilian religion. As well may* one deny 
 the exiftence of motion, the circulation of the blood, 
 and the union of foul and body becaufe he cannot com- 
 prehend the manner and laws of them, as deny the 
 chriftian myfteries of the Trinity, the incarnation of 
 the divine Jefus, the union of Chrift and believers, 
 and the renewing influences of the Hoiy Spirit. 'i o 
 rejeft all myfteries from religion or common pra<51:ice, i.^ 
 to open the door to univerfai fcepticifra and infi- 
 delity. 
 
 Onlt reflect hov/ infinitely God and his ways are 
 above us and you will readily acknowledge, that you 
 . cannot reach the extent of his counfels or comprehend 
 the mode of his exiftence. Meek humility will forev- 
 er 
 
tCo A Belief of the peculiar Ser. X. 
 
 cr fiience tht cavils and obje(5l:ions which pride and infi- 
 delity, (o promptly, alledge againfi: the high and elTen- 
 tial truths of our holy faith. 
 
 This alfo may reconcile us to chriflian .myfteries, 
 that we arc tiot required to comprehend them, but, up- 
 fA\ plain teiliinonj^ firmly, to believe them. Thefe 
 mylleries are not of a fpeculative and. ufelefs nature: 
 They are admirably calculated to give comfort to the 
 defponding hearts of contrite finriers ; to lay for them 
 3. foundation of hope in God and to unveil to their view 
 a wonderful plan of redemption by a vicarious facrifice 
 for liri, through the fanftifying operations of the Spir- 
 it of holinefs. Chriflian niyfheries explain and render 
 confjftent and glorious the great fcheme of man's re- 
 demption. Set afi.le thefe myfteries and the wit and 
 wifdom of men may labour through eternal ages and 
 never difcpver a way in which the dignity of Gods 
 government and the hatmony of his attributes can ac- 
 cord with the pardon and fidvation of offenders. As I 
 have intimated, thefe chriilian myfleries, the trinity and 
 unity of God, the incarnation of Jcfus, the myftical 
 onion of Chrifl and believers, the new birth, the indwell- 
 ing of the Holy Ghoft in the fanftified and the refur- 
 reftion of the body at the laft day, are all exprefsly re- 
 vealed in our facred writings ; they are not Ipeculative 
 opinions merely ; they are important practical doftrines : 
 They enkindle in the heart vigorous exercifes of vene- 
 ration, hope, faith, love and gratitude to God our Sav- 
 iour. They amend our corrducT: both towards God and 
 man. Sq admirable are their effefts upon morals, that 
 no ingenuous mind can fail to fee an excellency and glo- 
 ry in thefe dos^frines as the truths of God. So fully 
 has God teftiHed in their fupport, by miracles, by pro- 
 phecy, and by providence that the untutored arrogance 
 of iTafon, the vanity of human fcience and mifleading 
 philofophy alone can lead the mind to conteft thefe 
 glorious -and faving rayflieries of our holy faith. 
 
 Let 
 
S E R . X. Do^ fines of Chrijiianity, i6t 
 
 Let the candid, docile mind examine the do(5l- 
 rines of faith in Chrifl's atonement — of repentance of 
 fm-— of purity in heart — of chrilliari mortification and 
 felf denial—of patience and meeknels — of charity and 
 forgivenefs of injuries in order to find acceptance with 
 God, and the moral fenfe will bear fuch teftimony in fa- 
 vour of thefe divine fentiments as to feel it to be fome 
 guilty prejudice, fome faulty paffion or felfifli intereft 
 which can excite us to controvert and difbelieve the 
 great and peculiar do6lrines of chriflianity. 
 
 Is there any authority in our holy religion ? Then 
 are we fure, that its leading fentiments are intelligible 
 to every honefl mind ; they are jflain to him who un- 
 derftandeth, that is, to him who fincerely wiflies to un- 
 derftand and regard them. The fcriptures fpeak of it 
 as fome effential fault and error in the hearts of men, 
 when they are difpofed to rejeft Chrift and his doftrine. 
 They are no lefs averfe from the knowledge and fer- 
 vice of God than from the obedience of Chrifl. For 
 Chrill is God ; one with the Father ; has revealed all 
 his Father's will and nothing more. If any man love 
 the Father, he will alfo love his Son Jefas Chrifc, and 
 fubmit to him as his guide and lav/giver. 
 
 Our text unites in this fentiment, that it is a faul- 
 ty difpofition which leads men into unbelief or a re- 
 jeftion of chriftian do£trine. For, faith the Apofllep 
 '' Whofoever tranfgreffeth and abideth not in the doc- 
 trine of Chrifl:, hath not God." The dodrine of 
 Chrifl is fo plain, fo ufeful, fo important, that v/hofo= 
 ever doth not embrace and abide in it, is a tranfgreiror 
 and betrays a criminal mind ; he neither regards nor 
 loves God in his true and eflential character. He is as 
 much an enemy and ftranger to God, as he is to the Sav- 
 iour. 
 
 Therefore as a confequence, I obferve, 
 
 TIL That, the belief of the peculiar doftrines 
 of chriftianity, is effential to ouv acceptance* w*ith 
 God. 
 
 W Christian 
 
«6.. A Belief of ihe peculiar Ser. X, 
 
 Christian revelation I fliall confider as authen- 
 tic proof upon the point we are now difciilfing. We 
 Iiave plenary evidence, both internal and external, that 
 the chriftian oracles are divinely infpired, and are the 
 unerring word of God. What thofe fcriptures affirm 
 'Concerning the neceffity of believing the great do&ines 
 of chriftian ity, in order to acceptance with God and 
 onr final falvation is the nioft conclufive argument which 
 can be alledged upon the fubjeft. 
 
 Those fcriptures make an allowance for men's 
 doubting and even their difbelieving fome truths of 
 chriftianity which are of lefs importance. They in- 
 culcate mutual forbearance and charity in the fmaljer 
 matters of faith and praftice. ' 
 
 But while they give fcope for the exercife of a 
 rational liberality of fentiment and a favourable opinion 
 of thofe who may differ from us ; they, at the fame 
 time, alledge, that a fmcere and honell heart will lead 
 men to agree and harmonize in the diftinguifhing arti- 
 cles of our faith. 
 
 There is a wife medium to be obferved between 
 a narrownefs of fentiment in religious matters and a lati- 
 tudinarian indulgence to perfons of all opinions. The 
 former is bigotry, the latter a licencious indifference to 
 religious doftrines, which nearly approaches to down- 
 right irreligion and impiety. 
 
 The example and inilru^Hiions of Jefus and his 
 Apoftles teach us to love men of all religions and to 
 feek their welfare ; but this we do not by allowing all 
 their fentiments to be juft and their falvation to be fe- 
 cure in cafe they finccrely believe what they profefs. 
 This kind of fincerity in error is oft times the effe<^ 
 of a corrupt heart and a mind powerfully oppofed to 
 God and his perfections, to Chrift and his adorable ex- 
 cellencies. In this cafe the tendereft expreffion of love 
 and friendfliip is to teftify of their doftrines and their 
 works that they are evil and tend to ruin. 
 
 This the fcriptures alTume as an indifputable faft, 
 
 that 
 
Ser. X. DoSlrmcs cf Chrifuamty. \^i 
 
 that Chrijlmn do&rines are clearly revealed^ eafily under- 
 Jlood by honejl minds, that they are iifefid and necejfary to 
 God*s glory and human happinefs. So that if a man do 
 not iinderfland and approve the peculiar articles of the 
 chriftian faith, it argues him to have a perverfe and 
 proud heart and that from fome fmful motive and felf- 
 iih intereft he does not wiili to know the truth nor like 
 to retain God in his knowledge. Our Lord lays this 
 down as an evident principle, " If any man will do his 
 will he Ihall know of the doftrine whether it be of God.'* 
 So that a pure and ready mind is an infallible fecurity 
 againft a man's rejei^ing the elTential tenets of the 
 gofpel. 
 
 This being a fettled principle of fcripture, that 
 gvofs error is a proof of moral turpitude, let us next en- 
 quire, whether fuch perfons can have God or whether 
 they can enjoy his favour and approbation. 
 
 Certain it is, that the word of God fpeaksof 
 all men as by nature criminal and the mete objefts of 
 his difpleafure and that until they pafs under a total 
 change, in regeneration, they cannot fee and enjoy 
 God. His word afTures us, that we muit repent and 
 in humility become as little children, mufl renounce all 
 for Chrift, embrace him, and caft all our interefls up» 
 on him, or we can never be juflified and faved. 
 
 Our text is explicit, " whofoever tranfgrefTeth 
 and abideth not in the doftrine of Chrift," that is, who- 
 foever tranfgrefleth by not abiding in the doctrine of 
 Chrift hath not God." God has good right to pre- 
 fcrlbe his own terms of refloring finners to his love. — 
 This way he has prefcribed in the fcriptures. He has 
 told us, that this is the effeftual, the only way. Who- 
 ever does not com.e in God's way and fubmit to his 
 terms, he will infallibly caft him off. 
 
 And does it betray no guilty pride and arrogant 
 felf conceit, for vile man to fay, I will take my cwn 
 way, I will follow my own counfels in order to gain 
 divine favour and future bleffednefs ? Will not God be 
 
 v^roth 
 
164 ^ Belief of the peculiar Ser. X. 
 
 wroth with him, who thus calls contempt upon the 
 counfels of eternal wiidom and goodnefs ; and refufes 
 that Saviour whom he hath exalted to give repentance 
 and the remiiTion of fms ? Certainly Chrilf Jefus is em- 
 braced as the only Saviour by every one of us, except 
 we be reprobate from God. 
 
 To come to God without a mediator is a mad pre- 
 iiimption. Thofe who make the experiment iliall find, 
 tliat they have ruflied upon that flaming fword which 
 turns every way to. keep the way of the tree of life. 
 Faith in Chrift's righteoufnefs, in his teilimony and doc- 
 trine is the high, indifpenfable condition of God's fa- 
 vour. This faith is not merely hiflorical and a fpecula- 
 tive aiTept of the mind ; it is wrought in the heart and 
 fo alTents to and approves iis glorious object as to pro- 
 duce all the bleffed fruits of the fpiritual and chrifiian 
 life. It is a faith transforming us into the very image 
 of our dear Redeemer, or it will avail nothing to our 
 jufliflcation. 
 
 Such faith in the merit and teflimony of Chrift, 
 will be, invariably, accompanied with divine forgive- 
 iiefs ; it will be followed by fan£lification with eternal 
 glory. But let thofe who fpeak lightly of chrillian 
 doftrines, and make important differences in religious 
 matters of no moment to man's fecuringthe favour of 
 his God, let fuch ferioufly reflefl: upon this fixed maxim 
 of holy writ. " He who abideth not in the doctrine 
 of Chrift, hath not God,*' " and he who believethnot 
 Ihall be damned." 
 
 IV. Wl come to an improvement of our fubjeft. 
 
 Our fubjeft teaches us, that the bleffed God, in 
 his fovereign goodnefs, has pointed out the only way 
 of life to guilty, dyiffg men. This way is through his 
 Son whom he hath given a ranfom for many. By hiiti 
 we are to make our approaches with humble confidence, 
 to the throne of grace, with an affurance that we fliall 
 lind acceptance. 
 
 To defer us from every falfe hope and purliiit of 
 
 divine 
 
Ser. X. Dficf fines of Chrijlianity, 165 
 
 divine favour, we are affured, that if v\^e come not in 
 this true and living way, we fliall never find a reconciled 
 God, but Ihall, finally, be excluded from the heavenly 
 inheritance. 
 
 Since the method of finding acceptance v/ith 
 God is by embracing the chriflian faith and abiding in 
 it, let us refle6l upon the hazardous error of thofe, 
 who would reduce all fyilems of religion to one com- 
 mon level ; and make the doclrines of Chrifl: of no 
 greater value and effedi than the maxims of human phi- 
 lofophers and moralifts ; and encourage mankind in the 
 fatal delufion, that ajincere perfiiajion of the truth cf a- 
 nyfyjiem of religkn and a practice correfpondent to that 
 perfuafon is all that hreqitifje to render 7iie?i acceptable 
 to the Supreme Being. This fentiment originates from 
 a criminal inattention to the inflru^tions of God's word 
 and from grofs ignorance of the fupereminent excellen- 
 cy of chriltian do^rine. 
 
 Men are too licencious to fubmit to the reftraints 
 of Chriftian duty, and too proud to yield their judg- 
 ment to the wifdom of God. And therefore they will 
 fet up their own fchemes of doclrine and duty in op- 
 ponnon to the gofpel of God our Saviour. 
 
 Must we be holy and happy in God's appointed 
 way ? Mufl we be chriitians both in name and reality ? 
 Let us then ferioufly reile£t upon the pra<5tical import- 
 ance of embracing the truth of Chrift in the love of it : 
 Let us prudently confider the folly and danger of con- 
 tefting and refufmg the peculiar and didinguilliing doc- 
 trines of the Chriflian religion. 
 
 We may not be able to afcertain the exaft degree 
 of error in do£lrine which is incompatible with a ftate 
 of grace and acceptance with God. We know that 
 men may entertain feveral falfe fentiments in religion, 
 and yet be the true followers of Chrift. And men of 
 different powers of mind, and poffefTed of different ad- 
 vantages and opportunities of knowing the truth, may 
 ^•dppt different degrees of error without excluding them 
 
 from 
 
J 66 A Belief of the peculiar Ser. %, 
 
 from acceptance wIlIi God, The fame errors may be 
 move hazardous to one man than to another. Proper 
 allowances muft be made for the weaknefs of human 
 nature, the preiTure of outward temptations, the by- 
 afs of a corrupt education and the prejudices of precon- 
 ceived opinions. We mull therefore be cautious neith- 
 er to concede too little, nor too much to the prepoffef- 
 fions of miileading cuftoms and fentiments. But how- 
 ever, men may err and be in doubt as to fome points of 
 chriftian dcftrine, yet there are leading fentiments 
 which they muft adopt and firmly believe, in order to be 
 faved. 
 
 God in his word has revealed a fyflem of do6lrinc 
 and duties, v/hich he has required us to believe and 
 prai^ife. According to his fovereign right he has pre- 
 fcribed the way of fmners return to himfelf and the 
 terms upon which he will be at peace wjth them. He 
 has allured us that v/e cannot make our own terms.; 
 tliat he will not regard or approve the will worfliip and 
 fervices of finners ; that we muft feel and confefs our 
 vile and hclplefs condition and be brought to rely upon 
 the fcheme of life which he hath ordained through his 
 Son : we muft chearfully fubfcribe to the great doft- 
 rines and duties which he hath teftined to us by his Son 
 from heaven. Will we then be fo prefumptuous as to 
 hope and feek for divine favour in a way of our own 
 invention, and upon conditions which have not receiv- 
 ed the fanftion of our offended fovereign. 
 
 To rely upon a method of favour which God has 
 not exprefsly pointed out and approved, would be to 
 make a moft fearful plunge in the dark, and to reft our 
 highefi: interefts upon conjecture and uncertainty. But 
 when he has told us, that Chriftian do£lrines muft be 
 believed and Chriftian duties praftifed, of he will take 
 no pleafure in us, v/ili utterly reje£l and caft us oft" for- 
 ever ; what an arrogant and mad defiance of God and 
 Ills unfearcliable wifdora is it in us, the offending chil- 
 dren of msn, to hope for pardon atid lay claim to his 
 
 favour. 
 
$ER. X, DoSlrines cf Chrijiimiity* 167 
 
 favour, while we rejeft many of tlie principal maxims 
 of the chr jflian faith and dilbelieve the tellimony of th^:. 
 anointed Jefus ? 
 
 Shall we rebellious worms prefume to come to 
 God in a way which he has not confccrated, and expect 
 an interell in his love upon terms which he has refufed 
 to accept ? When we dcfpife the conllituted way of ac- 
 cefs to God, do we Ihew any reverence for his charafter 
 or conformity to^iis will ? Can he have a kind regard 
 to us ? Or we a. dutiful hibmiilion to his authority ? 
 Will God lightly overlook the indignity which, by our 
 inventions, we call upon the counfels of his eternal 
 wifdom, and the reproach we affix to the charafler of 
 his beloved Son, our anointed Redeemer ? 
 
 God hath alTured us, that he will not be fought 
 unto nor be reconciled to men, except through a media- 
 tor : That as he is one God, fo there is but one mediator 
 between God and men, the man Chrill Jefus : Him he 
 hath fet up from everlafting to be a Prince and a Sav- 
 iour, to give repentance with the remiiTion of fms, that 
 through faith in his blood we may not peridi but have 
 everlafling life. This is the teflinlony of the Father 
 concerning his Son, and when we dilbelieve this tefcim.o- 
 ny, we make God a liar. And will God hold thofe in 
 his favour, who make him a liar ? Who will not fubmit 
 to his king whom he hath fet upon his holy hill ? And 
 who blafpheme thofe deep counfels of his redeeming 
 goodnefs in which he has manifelled himfelf fo infinite- 
 ly wifer than men ? 
 
 According to his promife to the Fathers, he 
 hath raifed up unto us a prophet like unto Mofes unto 
 whom he hath commanded us to hearken. He hath 
 given awful alfurances, that the man who will not hear 
 and obey the voice of this prophet, that foul fliall be 
 cut off from the congregation of the Lord. To this 
 prophet, Immanuel, God with us, the Father hath giv- 
 en witnefs by a voice from heaven, by the figns and 
 miracles which be wrought, by the unfullied purity of 
 
 his 
 
1 68 A Belief of the peculiar Ser. X. 
 
 Ills life and do£lrines by the wonders of his death and 
 by raifmg him again from the dead and receiving him 
 up into heaven. To this prophet God hath command- 
 ed us to give heed as to a light fhining in a dark place, 
 as to the light of the world who alone hath revealed the 
 will of his Father and the w^ay of life to guilty men. 
 This prophet has revealed all necclTary and ufeful doft- 
 rines to fmners, and has made it an indifpenfable condi- 
 tion of divine favour that they embrace and continue 
 in thofe doctrines. If we abide in thofe dodrines we 
 do well and fliall never come into condemnation ; but 
 if we deny them and lead a life repugnant to them, 
 God has aflured us, that his foul fliall have no pleafure 
 in us. He will treat us as the delpifers of his grace, 
 fuch impenitent fmners, fuch habitual tranfgrelTors and 
 enemies to the divine character that we can never fee or 
 enjoy God ; we have neither his image upon our hearts 
 or an intereil in his love. Pretend what veneration wc 
 may for God and moral duty, we remain flrangers to 
 him and to moral duty, until we adopt the chriflian 
 fcheme. Let us then, not only, believe chrlftianity in 
 general to be a good and true religion, but imbibe into 
 our minds and hearts the great peculiar fentiments of 
 it. Ualefs we imbibe the doftrine of Chrift there can 
 be no root of c^race in our hearts nor any hope of fafe- 
 ty in our condition. No other fcheme v/ill ever give us 
 proper views of God or of ourfelves : Nor open to us 
 any door of accefs to his propitious prefence. 
 
 Unless we cordially believe the peculiar do£l- 
 rines of Chrift, we mud remain under the dominion of 
 fm and the curfe of the law ; under darknefs and con- 
 demnation with the world ; in the gall of bitternefs and 
 in the bonds of iniquity ; enemies of God and the 
 children of that wicked one. With this guilty char- 
 after can we have God ? 
 
 When God has unveiled to us a way to his fa- 
 vour and has told us that it is the living and the only 
 way, ihall we debafe this way to a level with other 
 
 fchemes 
 
Ser. X. Do5lrines of Chrifiianityy 169 
 
 fclieiTies of religion ? Shall we fay, wliy this is a good 
 reJii^lon but other fyftems may be as elFc^lual to oiir 
 fafety as this ? Shall v/e thus fct up the image of Chrift 
 in the temple of the heathen Gods ? Shall we arrange 
 his infpired oracles upon the fiime llielf with Piato and 
 Seneca, Confucius and Mahomet, with Hume and 
 Shaftfbury, Paine and Volney ? No ! In all things let 
 Chrift have the preeminence. 
 
 If we yield not to-him the honour of being our 
 only Saviour ; if we receive not his religion as the on- 
 ly true and faving religion, and his peculiar docirines 
 as v/orthy of our unfhaken faith and tfTential to our fal- 
 vation : If v/e yield not this dignity and glory to Chrift 
 and his holy docTtrines we reje<5l the Father who hath 
 teftified of him j we refufe the only door of mercy ; 
 We are ignorant of that tranfcendant excellency which 
 belongs to the adorable and divine Jefus ; we pra<n:i- 
 cally deny the Father and the Son and there is no light 
 in us. 
 
 For this will remain a folemn truth while the 
 Gofpel is preached to fmners : It will be awfully verifi- 
 ed when this earth and thefe heavens (liall be diiTolved. 
 " He that believeth fliall be faved and he that believ- 
 " eth not fhall be damned.'* 
 
 " Now unto him that is able to keep you from 
 " falling, and to prefent you faultlefs before the pre- 
 " fence of his glory with exceeding joy, to the only 
 ** wife God our Saviour be glory and majefly, domin- 
 " ion and power, both now and ever, Ammn. 
 
 SERMON 
 

 SERMON XL 
 
 HE TR^^E CHRISTIAN CHARACTER D£LI^fEATE 
 
 Fhilippians ii. 5. Let this mind be in you, zuhich 
 tvas alfo in Christ jesus. 
 
 '^ i ^HE apofllc, in tliefe words, improves the exam- 
 _1. pie of Chriil, as an argument with his Philippian 
 brethren, for their cultivating the grace of humilit)^ 
 An example (o amiable, he doubted not would have its 
 weight with them. Their minds had been enlightened 
 to behold the glory of Chrift — they valued him above 
 every other objeft — hitherto they had regarded his 
 "will, and they were ftill in a fituation to receive further 
 mftruclioEs refpe£ting it. The apollile was acquainted 
 with their love to Chrift, and had frequently been vAt- 
 nefs to the elFect of his example in leading them more 
 cheerfully to obey his precepts. He had juft been ex^ 
 horting them to love and union — -he now exhorts them 
 to an humble fpirit and behaviour ; and he is happy in 
 availing himfelf of the example of Chrift to inculcate 
 upon them the exercife of a grace of fo much impor- 
 tance. 
 
 All thofe who have been brought over to the 
 faith of Clirift, are difpofed to love him^ They are 
 formed to approve of thofe things which he approves, 
 and to love thofe things which he loves. They feel it 
 
 their 
 
Ser. XL Delincaied. i ; ". 
 
 their duty to cultivate the chriftian graces ; and tliey 
 find themlelves Itrengthened and animated in their en- 
 deavours to excel in every one of them by the confider- 
 ation of his example. They learn by this that every 
 precept may be reduced to pradice, and that they arc 
 not called to the exercife of any one grace but v;hat 
 was eafy to him, and attended with pleafure. 
 
 Jesus ChriH: was remarkable for his humility, and 
 was diftinguiflied for the exercife of every virtue. Ve- 
 ry fitly, therefore, may he be improved for an exam- 
 ple by all who hear of him, and efpecially, by thofc 
 who have named his name, and call themfelves his dif- 
 ciples. 
 
 It was the cafe with the firft <:hriftians that they 
 exercifed a temper like Chrifl's, and adopted his line of 
 conduft into their practice. And as it was in their day, 
 fo it is in ours. I'hofe v.^ho are real chriflians imitate 
 Chrifl in his humility, and in every thing which per- 
 tains to the chriflian charaifter. Iney are like him — ■ 
 liave the fame mind ; being renewed in his image they 
 have wrought in their hearts all thofe graces which ap- 
 peared in his life to the greatefi: advantage, and— they 
 are called to encreafe in them and to abound more and 
 more. 
 
 As the grace of humility belongs to the chriflian 
 charafter, the words of the text might pertinently be 
 improved to illuflrate and enforce it ; but as this is on- 
 ly a part of the charafter, and the obje^i: in the enfu- 
 ing difcourfe is to delineate this character in a general 
 view, the words will be improved as a foundation for 
 mentioning a number of particulars in which chriilians 
 have the mind, or, are like Chrift. 
 
 I. They are like Chrift in their love to God the 
 Father. The bias of their minds is changed from what 
 it has been. While difobedient and ferving divers lufts, 
 their carnal mind was enmity againil God, and they 
 liked not to retain him in their knowledge. Indeed they 
 faw not any thing in him wherefore they fliould love 
 
 him. 
 
I'jz 1 he true Chrijiian Character Ser. XL 
 
 him. But love has ROW taken place of their enmity. 
 Their underiian.dings having become enlightened, and 
 their wills and sfFeftions renewed and fknclified, they 
 have obtained fome proper conceptions of God, and 
 love him in a meafure as they ought. Thofe obje£ls 
 which before had engroiled their affeftions they fee to 
 have no excellence compared with the being ihey now 
 iove : for in their apprehenfion he polTeiTes every excel- 
 lence, and pofTeffes them to an infinite degree. And this 
 apprehenfion is independent of the confideration of any 
 good he may do to them ; for though they rejoice in his 
 goodnefs, and iove him for thofe difpkiys of it in which 
 they are themfelves mod immediately concerned^ yet, 
 they love him principally on account of his perfcflions, 
 efpccially thofe which are moral. Hence we iind, Thou 
 Jhalt love the Lord thy God ivith all thy heart, and "with 
 all thy foid^ and with all thy mind, (Matt. xxii. 37.) is 
 a precept which accords v/ith their feelings. Such beau- 
 ty, fdch excellence, do they difcover in the divine char- 
 a^er as eciipfcs all other objefts ; and it appears to them 
 infinitely reafonable that they fliould love him in the 
 manner required. Tiiey have the exam.ple of Clirill 
 before them in this duty. Love to his Father is 
 an affeftion of the heart which was very manifcd 
 in him. He loves with a perfeft love. They who are 
 like him fee his example, and endeavor to aft under the 
 "influence of it. Cheerfully w®uid they love with the 
 ftrength and conllancy he does ; but cv*^ing to their in- 
 dwelling corruptions, and the ftrength of their fpiritual 
 enemies, they are defeftive in their love. They how- 
 ever love, and the breathings of their fouls are ai'dent 
 to have this love perfefted. 
 
 2. They are like Chrifl in their cheerfulnefs to 
 do the will of God. His cheerfulnefs was early mani- 
 feft : for before his incarnation, he is reprefented, in 
 view of the obedience he was to perform, as faying, Lo^ 
 I come : — / delight to do thy ijjill, my God ; yea thy 
 ktij, is within my heart. (Pf. -al, 7, 8.) When he came 
 
Ser. XL Delineated ^73 
 
 in the flcfli, and entered upon hia miniftry, he obf<^rv-. 
 td to the Jews, / carve down fromhea'ven, not to do ming 
 own will, bat the will of him that fcnt vie. (John vi. 38.) 
 They had the evidence that doing the will of his Father 
 was a matter which lay very near his heart. He enter- 
 ed .upon his work with cheerfulnefs, purfued it with 
 conftancy ; and, therefore, when it was accompliflied 
 he was enabled to hft up his eyes to heaven, and fay. 
 Father, I have glorified thee on the earth : I have finijh- 
 ed the work zuhich thou gai-ejl me to do, (John xvii. i. 
 4.) The difciples of Chrift have learned of him ; and 
 though they are not alike perfect in their obedience, 
 "^tX. they perform it with cheerfulnefs. The law of 
 God is his will to them — it is the VQry image of his 
 heart— a tranlcript Qi the perfections of his nature. 
 As they love God, they therefore, love his law — love 
 to do his will. While oppofed to God, they were op- 
 pofed to his will, and, at variance with every thing re- 
 vealed to them as their duty :, but their hearts of' llone 
 are now taken away, and a heart of flefli is given them, 
 fo that the law -appears differently to them from what 
 it did formerly. They now difccrn its fpirituality, pu- 
 i-ity and e.^tent ; and, as a thorough change has been 
 ^fFe(^ed upon their wills and affeftions, they delighi; 
 themfelves in the law of the Lord, and yield a v/illing 
 and cheerful obedience to all its precepts. Indeed^ 
 they can do no other while feeling with the pialmiitj 
 and fweetly conftrained to adopt his language, / ejiccm 
 all thy precepts concerning all things to be right ; and I 
 hate every fa Ife way. (Pf. cxix. 128.) It is true, as 
 they are fanciified but in part, that inftances frequent- 
 ly occur where the obedience required of them mili- 
 tates againft their feelings. The a^b'ngs of grace at 
 thofe times are feeble, but when enlivened, and the 
 fubje^ls of tliem are made more Ipiritual, they confer 
 not with fieih and blood, in relation to any duty they 
 are called to perform, however hard or difficult. They 
 confider the will of God revealed in bis law- as a rule 
 
 ♦ to 
 
iy^ The irue Chrijhan Chara^er Ser. XL 
 
 to them : and though Chrifi: has perfeftly obeyed the 
 law, and they are to be juflified by his righteoufnefs, 
 yet, tlicy do not conlider the law as fet afide, or, their 
 obligations to obferve and keep it as in any mealure 
 Vv^eakened. The idea may fometimes enter their minds 
 that their obligations to obferve the law are weakened 
 on the account of Vvhat ChriiL has done, but then it is 
 an idea that they immediately rejeft with horror : for 
 they are loth to view Chrift as being the njinifter of 
 fin, and they have no defire to be excufed from a life 
 of the moft holy obedience. The authority of God 
 h a powerful motive with them to do his will, and, an- 
 other of weight, is the pleafure connected v.ith their 
 doing of it. iVs they love God they will revere his au- 
 thority and endeavor to plcafe hira : and in plealing 
 him they will derive pleafure to themfelves. Hence we 
 fmd the pfalmifl faying, The law of the Lord is perfeSl 
 -"—the fefcimony of the Lord is fure — the Jlatutes of the 
 Lord are right — more to he dqfired are they than gold^ 
 •yea, than much fne gold ; fweeter alfo than honey-, and 
 the honey comb— 'moreover, in keeping of them there is 
 vreat re-ward. (Pf. xix. 7, 8. lo, 11.) Very fewchrif- 
 tians attain to that eminence in grace which David did, 
 and are equally cheerful in their obedience to the di- 
 vine will ; and yet, all of them are cheerful in a de- 
 "£>ree, and do the will of God from the heart. 
 
 3, They are hke Chril!; in their hatred to fin. 
 God the Father is reprefented as faying to Chrift his 
 Son, Thou haft loved right eoufnefs, and Jjated iniquity. 
 (Heb. i. 9.) And one of the evangelifts fpeaks of him 
 as looking round about on fome with anger; being grieved 
 for the hardnefs of their hearts. (Mark iii. 5.) The mofl 
 of mankind think they feel and exercife fome hatred 
 to fm ; but fm in itfelf is not hated by them. The 
 jrunifment of fin they hate, but fm is their delight, and 
 will continue to be until they are renewed and fanftifi- 
 ed by the fpirit of God. Chrifi has no punifliment to 
 fear : for he knows no fm j (3 C(^ vi. 21.) neither 
 
 was 
 
•l»fc,R. XI. Delineated. 175 
 
 was guile ever found in liis mouth, (i Pet. ii. 22.) 
 Neither is the hatred to fm thofe exerciie, who have the 
 mind of Chrift, occaf.oned fo much by the puniflimenc 
 threatened fin, as by other confiderations. They are 
 feelingly fenfible to their defert of fm ; but they hum- 
 bly hope in the mercy of God through Chrid, that 
 they are delivered from it. Chrift hates fin becaufe it 
 is hateful in itfelf — hates it becaufe it is contrary to 
 the purity of the divine nature, and tends to the def- 
 truftion of all good. xA.nd it is on this account that 
 real chridians hate it. There are other things they 
 hate, but they hate fin more than every thing elfe ; ef- 
 pecially at thofe times when they refieft on the great 
 diflionor it has brought upon God ; the fea of fuffer- 
 ings the blefifed Jefus paifed through on acconnt of it ; 
 the diftrefs it has occafioned them ; and, the (lores of 
 eternal wrath it has procured for fuch as die impenitent. 
 Though juflified, and of the number of thofe who 
 will finally be faved, yet, whenever they review their 
 fms their hatred rifes. They feel the greatefl: detefta- 
 tion againll their fins whenever the eye of their minds 
 is enlightened to fee the beauty of God's holinefs and 
 the purity of his law, or, whenever they are brought 
 fuitably to reflect on the obligations they have always 
 been under to be utterly oppofed to fin, and fo of courfe 
 to the commifiTion of it. They not only hate fin, but 
 they hate fin of every kind : and though their hatred 
 is excited principally againft the fins of their own hearts 
 and lives, Vvhich they are better acquainted with than 
 with thofe of others, yet, they hate fin wherever 
 they fee it. 
 
 4. They are like Chriil in their benevolence, or, 
 good will to mankind. The rays of his benevolence 
 like the rays of the fun fbone all around him. His be- 
 nevolence fiione through every ftage, through every 
 fcene of his life, efpecially in his agonies in the garden, 
 and in the excruciating pains he endured on the crofs. 
 Indeed his benevolence hath ever been in exercife. 
 
 There 
 
ty6 TiJi true Ubrytuvi Charatier SiiR. XI 
 
 There were fpecial maiiifcflatlons of it while he was in 
 the fielli ; but the rays of it v.? ere feen before his incar- 
 nation, and have beerl abundantly fnice his refurreftiari, 
 and afcenfion into heaven. This temper, this friendly 
 difpofition of heart belongs to thofe who aft agreeably 
 to their chriftianprofeilion. (Matt. xxii. 39.) Love thy 
 neWhbor as fhfdf^ is a precept which comes to them 
 with the {lime autliority, as. Love the Lord thy God 
 'ivith all thine heart. And they are fenfible it would be 
 folly in the extreme for them to pretend, that they 
 exercife love to one, while they withhold it from the 
 other. Neither would this be agreeable to their new 
 nature : for being formed in the image of Chrifl:,' who 
 is love, they cannot but love. And, thereforCj we find 
 that their love or good will does not reft merely in the ex» 
 prcilions of the lips, but is expreiTed in benevolent afts : 
 As they love all they do good to all, efpecially unto them 
 ■zchj arc of the houfehold of faith. (Gal. vi. i o.) Man- 
 kind, univerfally, fhare in their affedtions ; but it is 
 the excellent of the earthy in whom they principally de- 
 light, and whole comfort and happinefs they are mod 
 engaged to promote. The graces of ChriiVs fpirit are 
 inaaifefl in them ; and though the refemblance of Chrill 
 they exhibit is very imperfeft, yet they love that re- 
 femblance. They love every thing in which Chrifl: is 
 to be ieen. T'^'icir love is not a party love as fome im- 
 agine- They lo'/e not the members of Chrid merely 
 on account of their bearing the fame name with them, 
 or, becaufe they are united with them in the leading 
 points of chriftianity, but they love them becaufe they 
 jiave the image of Chrill, are members of his myftical 
 body, and, of the number of thofe whom he will e- 
 ternally delight to acknowledge as his friends. This 
 love of theirs \v\W prompt them to exert themfelves in 
 fuch ways as Chrid hath fliown are evidential of love 
 to himfelf. They will feed the hungry and clothe the 
 naked. Tliey will coiiimunicate to them of their good 
 things as they may need ; and they fvill ftrive not on- 
 
 Iv 
 
3Er\, XL Delineated, 177 
 
 ly to make them comfortable in this world, but to be 
 lifciul to them in their progrefs to a better. ;< 
 
 It is faid of Chrift that. Having loved his own 
 zvhich were in the world, he loved them unto the end. 
 (John xiii. 1 .) The benevolence of his heart hath been 
 v/ondcrfully difplaycd towards mankind ; but there are 
 none who (liare his love as his followers do. How fre- 
 quently in the days of his flefli, when retired from the 
 multitude, and feated in the company of his difciplcs, 
 did his whole foul go forth in love to them ! And how 
 ftrongly does the ardor of his afiHlions appear when 
 he was about to leave them and go to the Father ! In- 
 deed iince his afcenfion, they have every evidence that 
 liis love to them is indefcribably great, flrong and vehe- 
 ment. For their fakes. In fubferviency to his Father's 
 glory and the reward he has in view, he is governing 
 all things. He is interceding for them in heaven, and 
 purpofes fpeedily to receive them to himJelf, to be 
 where he is, to behold his glory and be happy forever. 
 And ihall Chrift love them to the degree he does and 
 they not love one another ? It is not to be fuppofed. 
 Therefore we iind that one evidence among others 
 which they have of their loving Chrift is the love they 
 have one to another. (John xiii. 'i^^.') There can be no 
 love to God, or Chrift where this love is wanting, (i 
 John iii. 17.) 
 
 5. They are like Chrift in their humility. Though 
 he was in the form of God, and thought it not robbery to 
 be equal with God, yet he ?nade himfelf of no reputation^ 
 end took upon him the form of a fervant and was made in 
 the likenefs of men, and humbled himfelf, and became obe- 
 dient unto death, even the death of the crofs. (Philip, ii. 
 6, 7, 8.) The extraordinary action of Chrift's in thus 
 abafmg himfelf is above their power to copy, but they 
 may copy the difpofition he manifefted in this aftion of 
 his. He was humble under all circumftances 5 and his 
 humility at all times appeared to advantage, whether 
 he was alone with his difciples, or with a large multi- 
 
 Y tude. 
 
S/S ^he irne ChrjjVian CharaBer Ssr. XL 
 
 tude. How fully was this difpofition afted ont T/hea 
 he condelcended to waih his difciplcs' feet. Nor was 
 it lefa manifed at the time the air v/as rent with the ac- 
 clamations of the multitude, Grying* Hofanna to the Son 
 of David : BleJJcd is he that eometh in the name of ths 
 Lord. (^Matt. xxi. 9.) Iinperfe£lly indeed do thofe who 
 are like Chrifl imitate him in this particular : but yet 
 they put oil humblenefs of mind, A grace fo excellent 
 as this fails not to attraft their attention. And though 
 they meet with many obflruftions to retard its growth 
 and encreafe, yet their conilant endeavor is to grow 
 more humble, to poflefs more and more of the difpofi- 
 tion fo apparent in him, whom they call their Lord and 
 iMafter. 
 
 &. They arc like ChviR in their meekilefs under 
 provocations. When Chrijl ivas reviled^ he reviled 7ioi 
 4gain. (i Pet. ii. 23.) As a lamb before his Jl^earers is. 
 dumb, fo opened he not his mouth. (A<Sls viii. 32.) Un- 
 der ail the provocations, infults and abufes he received 
 from fmners, there never was an intimation on his part, 
 that he v/ifh:ed to revenge himfelf upon them* And, 
 therefore we^ find that under the groffeft provocations 
 and abufes which he received at his trial, and upon the 
 crofs he imprecated no curfe upon them, but prayed. 
 Father, forgive tbe?n, for they know 7iot what they do, 
 (Luke xxiii. 34.) An excellent example is- this for thcT 
 friends of CV.rifl to imitate. They a£l under the influ- 
 eijce of it fo far as they are fanftified. The occafions 
 arc frequent where they are tempted to rife into refent- 
 ment under the provocations and abufes they receive. 
 So ftrongly is pride interwoven in their nature (a paf* 
 Hon furprifmgly operated upon by abufe) that grace 
 will never fo thoroughly fabdue it while they are in 
 this world, but they will be in danger of returning one 
 abufe for another. This is a weaknefs which they feek 
 for grace to overcome. Senfible how eafily they may 
 be led allray they confider the example of Chrifl:, and • 
 leek for grace to preferve them from a vice which fo 
 
 eafily 
 
Seji. XL Delineafedo s?.; 
 
 callly befets tliem. And they endeavour to keep in 
 mind the dire£Hon of the Apoftle Paul to/>r// offmiger, 
 Kvrath^ malice and jilthy communication ; and to put o?i, as 
 the eled of God, bowels of mercies, kindnefs, humblenefs 
 cf mind, meehnefs^ longfuffering and a ffirit of forgrce- 
 nefs, (Coloffians iii. 8. 12, 13.) 
 
 7. They are like Chrifl in their refignation tc ths 
 will of God under trials and fufferings. Chrift was ■^^ 
 pattern of perfect refignation. Under circumilances 
 inore diflrelFing than any mere human creature was ev- 
 er put into, he could fay, my Father, if this aip may 
 notpafs away from me, except I drink it, thy will be done, 
 (Matthew xxvi. 42.) \Vlien thofe, who are real 
 chriflians view themfelves in a jitft light, and have their 
 faith ftrengthened to behold the wifdom, power and 
 goodnefs of God, and are led to trufl in his covenant 
 faithfulnefs, they are willing, however trying it may be, 
 io bear v/hatever God is pleafed to put upon them. 
 They know they are not their own but God'-s, and 
 that he has an unqueftionable right to order all events 
 in regard to them as he pleafes. Their duty to fubmit 
 is pad difpute with them. The hand which alflifl:? 
 they verily believe will lay no more upon them than he 
 will enable them to bear. And as he has promifed that 
 his grace fhali be fufficient for them in every tim.e of 
 troubl^ they truft the promife, and leave it with him 
 to order their trials in thofe feafons and raeafures he 
 fees to be beil, 
 
 8. They are like Ghrifl; in their contempt of the 
 world. The world is a good one, and fitted for their 
 reception while paffing through it. And as every crea- 
 ture of God is good, and, is to be received with thankf- 
 giving, fo they are to be thankful to him for the world j 
 but they are not difpofed to portion their hearts in it. 
 There is fomething preferable in their view^, and, 
 therefore they treat the world comparatively with con^ 
 tempt. The pleafures of the world's alfording are emp=- 
 ty and tranlient—and aot fuited to their immonal 
 
 minds* 
 
I So The true ChriflmnCharaBer Ser. Xt 
 
 minds. They, therefore, cannot but defpifc them. — . 
 A better good cngroffes their affe£l:ions. Their defires 
 are after God as a portion ; and, fronri the experience 
 they have aheady had, they expeft to find him fufScicnt 
 to fatisfy their willies to the fulleft extent. They have 
 Chrift for their example. While he was in the world 
 he iifed the comforts of it as not abufmg them ; but 
 they v/ere riot things on which he fet his heart. They 
 were light — were vain and contemptible compared with 
 other things he had in view. He v/as v/illing to be in 
 the world while doing the will of his Father ; and 
 y/hen it was accompliihed he was as willing to leave the 
 world. There was not any thing in it to urge his flay 
 longer. 
 
 9. They are like Chrift in their hearts being in 
 heaven. His heart — his afFeftions, while in the flefli, 
 were "placed on things above. He loved to dv/cil in his 
 thoughts upon thofe things which are out of the fight 
 of mortals. This is the cafe with thofe who refped 
 Chrift, and revere his precepts and ejiample. As their 
 treafure is in heaven their hearts of courfe mult be 
 there. (Matthew vi. 21.) God and Chrift are there 
 —faints and angels are there, and there are employ- 
 ments that will be fuited to their natures when they fhall 
 be wholly freed from fin and are made perfefl in holinefs. 
 And there is the place where they are to praife 5nd re- 
 joice, to wonder and admire forever and ever. Though 
 the heavenly world is invifible to them, yet faith brings 
 down thefe things to the view of their mental fight. 
 The view ferves to excite and raife their affeftions, and 
 difpofe them more and ftill more to ftrive for the free, 
 uninterrupted enjoyment of all the good they have in 
 profpeft. 
 
 The limits of a fingle difcourfe will not admit of 
 bringing into view all the particulars in which thofe are 
 like Chrift who make him their example. It would be 
 cafy to adduce and enlarge upon the zeal of Chrift for 
 his .Father's honor (John ii. 1 4.) and the good of men. 
 
 (Set 
 
Ser. XI. Delineated* tti 
 
 (Sec his life as recorded by the Evangellfls.) His re- 
 gard for the fabbath aiid public worfiiip, (Luke iv. 1 6.) 
 his abounding in prayer in all its forms, in public, (Luke 
 xi. I.) with his difciplcs, (Luke ix. 1 8.) who were his 
 family, and in private. (Mark i. 35.) But thefe and 
 other things which Chriftians are careiul io imitate mud 
 neceflarily be omitted from being particularly confidered 
 at prefent. 
 
 What remains of the fubje£l is feme improve^ 
 ment. 
 
 L How encouraging to a life of chrlflianity is the 
 example of ChriCt ! The precepts of chriflianity are 
 neither above, or below our nature. Different from 
 man)' human theories which appear beautiful till an at- 
 tempt is made to reduce them to pra£i:ice, this fyftem of 
 precepts bears the clofell examination, and opens new 
 beauties to the mind, , in proportion, as men conform 
 themfelves to it. The evidence of divine original thefe 
 precepts carry in them, and their obvious tendency to 
 refine, ennoble and make happy are arguments of great 
 weight in favour of a life of chriftianity. A conlide- 
 rate mind .views them fufficient, independent of any oth- 
 er : and yet, as men proceed with more refolution and 
 cheerfulnefs in attempting a thing which they know has 
 been done by another, it cannot fail of being defirable 
 to have an example of holy living. Such an one we 
 have to perfection in the life of Jefus Chrift. Inftead 
 of leaving us in the wide field of conjectures refpe£l- 
 ing a matter of fo much importance, he hath gone be- 
 fore us and proved to a demonftration, that it is a 
 prafticable thing to be like God and do his will. How 
 greatly encouraging is the example of Chriil, and pow- 
 erfully (trong does it plead with us tq rife and follow 
 him ! 
 
 IL How unlike Chrid are many who call them- 
 felves chriftians ! There is fomething in the chrillian 
 pame very fignificant : It fuppofes of thofe who con- 
 fent to be called by it that they poflefs the fame excel- 
 lent 
 
%f:Z The ime Chrl/^ian Ckarailer Csn. XI, 
 
 lent fpirit which v/as manifeft in Chrifl, andthat they 
 tvalk as he v/aiked. This muft be fuppofed, if it is al- 
 lowed that there is any fignificance in the name ; and 
 yet there are many called by it who have no likepefs to 
 Chrill:. Of thefe are thofe who profefs Jefus Chrifl 
 to have come in the flefli, v»'hile yet, they hold not to 
 one half of the elTentials of Ghrjflianity. And this 13 
 iilfo the cafe with thofe who profefs to believe in all the 
 ciTentials of chriiHanity, and yet are openly profane, 
 vicious and immoral. There is, truly fpeaking, no 
 propriety, in confidering thofe to be chriflians, who 
 deny the principal dodrines of chriflianity, though they 
 snay profefs to receive as truth, fome things which 
 Chriil hath taught. Neither are thofe to be thus con- 
 fidered who hold to the elfentials of chriflianity by 
 their profefCon, and yet, contradifc their profelFion by 
 their impious pra^ices. Such are really infidels, or 
 worfethan imideis, as Paul intimates to Timothy, but if 
 any provide not for his ciun and f pedal ly for thofe of his 
 own houfiy he hath denied the faiih^ and is ivorfe than 
 an infidel. The fime may be faid of all who live, with 
 allowance, in, the neglecl of any of the precepts of 
 Chrifl's holy religion. Allowing this reprefcntaiion to 
 be jufl, how great a proportion of thofe who are called 
 chriflians may therefore be confidcred as being unlike 
 Chrifl ? 
 
 III. We fee the grofs inconfiflence of thof;^ who 
 profefs to. be like Chrifl, and yet do not follow him. 
 There are probably thofe of this character in every 
 part of the world called chrifiian^ and there may be 
 reafon to fear that there are fome of them in every re- 
 ligious aiTenibly. The inconfiflence is fo great that no 
 confideratc perfon can think it an honor to him to bo 
 guilty of it. And, therefore, it is hoped, no excep- 
 tions will be taken while an attempt is made to deteft 
 "and expofe it. Should any fuch be prefent, they will 
 be pleafed to fufFer fome plainnefs of fpeech. 
 
 You v/ho are deflituteof the meeknefs and gcn^ 
 
 tbnsfs 
 
ticnefs of Chrift — who put on anger and n(c into piu-- 
 fion at every trifling offence^ how abfurd is your cor =.- 
 dud ! You profefs to be like Jefus Chriil ; to be I. ■ 
 fi)IIov/ers, while yet you have none of his meeknefs an ) 
 gentlenefs. There is fomething very pleafing in a view 
 of his conduft under trials. To fee him when he wa? 
 reviled, not reviling again — to fee hitn enduring the 
 contradiftion of fnineis againft himfelf, and praying for 
 Ilk murderers even in the agonies of death, what fight 
 can be more pleafnig ! more delightful ! Is it not a 
 fliame, a fcandal, a reproach to the holy name, by 
 which you are called, to rife into angry refentment at 
 every little offence committed againft you ? 
 
 You who are grafping after the world, and fct^ 
 ting your alFe61ions on things which are feen and tem-^ 
 poral, how widely dees your condufl differ from his 
 whom you wifh to be thought to refemble ! He was 
 dead to the world and its vanities. He defpifed the 
 world as heartily as you love it. . Was he fuch as you 
 reprefent him, fetting his affe(5tions upon thefe things ? 
 Was he thoroughly engaged in laying up treafure on 
 the earth ? He was not, but juil the reverfe. 
 
 You who are fabbath breakers — who negle<^, or 
 carelefsly attend upon the duties of the fanftuary, are 
 you not chargeable with the groifell inconfillence ?— 
 Chrifl did not thus ; and yet you profefs to be like 
 him. Do you not know that Jefus Chrift had a facred 
 regard to the fabbath — -that he loved the places where 
 God has recorded his name. And that' he manifefleci 
 a great regard to the duties of public worfliip by a con- 
 ftant and careful attendance upon them ? And do you 
 not know that he left his example for you, and that he 
 requires you to do as he has done ? 
 
 Ye who are fo fwallowed up in felf that you care 
 little about the honor of God or the good of your fel- 
 low men, fobc that your own intereft is advanced, how 
 litde of the chriilian do you exercife and manifeft ! 
 What a lying profelTicn do you make when you profefs 
 
 to 
 
*?4 The true Chrlfilan Ckara6ler cvuk,. aL 
 
 to be like Chilfl — like him who flamed with inextia- 
 guifhable ardor for the glory of God and the good of 
 mankind ! It is one of the grofleft inconfiflencies con- 
 ceivable to pretend that you are like Chrift, and have 
 his mind while you are living to yourfdves. 
 
 Ye who arc profane — are intemperate — are for" 
 malifts in religion — in a word, all of you who are not 
 in heart and life really like Jefns Chrift, are you not 
 guilty of the grolTefl inconfiflence ? You profefs to be- 
 lieve that one end of Chriil's coming into the world 
 was to deliver his people from all iniquity, while yet you 
 run into it with greedinefs. You have chofen him for 
 your example, and yet you are not careRiI to copy him 
 in a fmgle particular. Certainly you are chargeable 
 with great inconfiflence. It becomes you therefore to 
 take fliame to yourfelyes, and humbly look to God, 
 through Jefus Chrift, to difpofe and enable you in fu- 
 ture to live agreeably to your profeflion and engage- 
 ments. 
 
 IV. What has been faid may be improved for 
 matter of humiliation to all chriftians. However they 
 are like Chrift — and with propriety may be faid to have 
 his mind, yet, they are by no means fo fully like Chrift 
 as they ought to be. Let thofe of you who are chrift- 
 ians, for a moment, think what you profefs to be, and 
 what you are bound to be by your profellion. O how 
 meek — how humble — how dead to the world — how a- 
 iive in his'affe6lions towards heaven — ^liow zealous — 
 how indefatigable in God's fervice, and for his honor 
 and the good of mankind was he whom you acknow- 
 ledge your Lord and mafter ! When you conftder him, 
 w^ho is the high prieft of your profefTion, can you help 
 refiefting how hoiily you ought to walk ; and can you 
 at the fame time, fail, of being deeply humbled under 
 a fenfe how exceedingly you have fallen jfhort of his 
 example ? Certainly the very beft of you have abund- 
 Jtnt caufe for deep humiliation. 
 
 V. Be 
 
J3er. XL Delineated. 185 
 
 V. Be exhorted therefore to make It your princi- 
 pal concern to be what you profefs yourfelves to be. 
 Dread nothing- fo much as dillionouring Chrifl by a life 
 of unlikenefs to him. Keep ever in your view the a- 
 miable pattern Jefus Chrifl has fet before you. In that 
 you may fee what you ought to be. While you love 
 God — are zealous for his honor — cheerfully do his will 
 — love all men — are patient under injuries — fubmiflive 
 to the divine allotments — are weaned from the world, 
 and are heavenly in your affeftions, you will advance 
 the glory of God, the honor of tlie Redeemer, ferve 
 the caufe of truth and be eminently ufeful in your gen- 
 eration. And this will be for your comfort in this 
 world, and for your everlafting advantage in the world 
 to come. Senfible of your need of divine influence 
 to enable you to be more like Chrifl — be exhorted with 
 frequency and fervency to ply the throne of grace that 
 you may have large meafures of the fpirit of Chrill ; 
 and fee that you carefully improve every mean appoint- 
 ed for the purpofe. In this way you may hope to adorn 
 your profeffion, and to be to the honor and praife of 
 him, who hath loved you and waflied you from your 
 fnis in his own blood, and hath made you kings and 
 priefls unto God and his Father ; to him be glory and 
 dominion forever and ever. Amen. 
 
 % SERMON 
 
|:%-H^fr^^#^^^^^^^ 
 
 SEE.MON XII. 
 
 t)F LIVING UNDER THE EYE OF GOD. 
 
 Psalm xvi. 8. I have fit the Lord alivays bc" 
 fore me* 
 
 THESE words with what follow in this pfalm havd 
 ultimate rcfpeft to Chrift. Some expreiTions the 
 pfalmift ufes can be true of none but him ; particular- 
 ly thofe in the tenth verfe; '* Thou wilt not leave my 
 foul in hell," or the grave ; " neither wilt thou fufFer 
 thine holy One to fee corruption.'* David here fpeaks 
 in the name of the MelTiah, of whom he was an emin- 
 ent type : and the words contain a plain predidion of 
 the fpeedy refurreclion of the Son of God from the 
 dead. Thus are they explained and applied in the New 
 Teflament, where v/e find our text, and the palTage 
 with which it is connefted, cited at large. (A£ls ii. 25,' 
 and xiii. 36. 
 
 The words of our textj therefore, as applied to 
 the Saviour, muft fpeak the fpecial prefence of his Fa- 
 ther with him in his mediatorial undertaking. But 
 thefe words may likewife, with propriety, be applied to 
 chriftians, who are the members of Chrifl, and anima- 
 ted by the fame fpirit. " I have fet the Lord always 
 before me.'* The pious fentiment here expreffed, may 
 and fliould be adopted by every chrillian. 
 
 To 
 
S£R. Xlf;^ the eye cf God, 1S7 
 
 To fet tlie Lord always before us, means, in 
 general, the living under the immediate eye and infjiec- 
 tion of God. To do this, is both our wildom and hap- 
 pinefs. 
 
 What is propofed in this difcourfe is to fliew 
 what is implied in fuch a life 5 and what are the advan- 
 tages that will refult from it. 
 
 Firji, Let us enquire what is implied and fignifi- 
 cd in a perfon's living conftantly as in the prefence, and 
 under the infpeftion of the great God, This implies, 
 
 1. A BELIEF of the divine Omniprefence. That 
 the God with whom we have to do is every where ; 
 that he filleth immenfity, and cannot be circumfcribed 
 by place or time j but in refpe<5i of his being and ef- 
 fence is equally and always in every part of the uni- 
 verfe j that the heaven of heavens cannot contain him, 
 and no place can either include or exclude his prefence ; 
 therefore there is no creature that is not manifelT: before 
 him, but all things are naked and open to his all-com- 
 prehending view. 
 
 2. The living under the eye of God, or fetting 
 the Lord always before us, implies not merely a fpecu- 
 lative belief of the divine ubiquity ; but a realizing, 
 feeling fenfe of this important truth, and with a fpe- 
 cial application to ourfelves. The devout chriftian be- 
 lieveth and is deeply imprelled with the behef that the 
 omniprefent God is really prefent with him. He can 
 heartily adopt that pious fentiment exprefted by Sarah's 
 maid ; " Thou God feed me ;'* or can join in the more 
 fall and explicit language of David in the 139th pfalm ; 
 " O ! Lord thou haft fearched me and known me ; thou 
 knoweft my downfitting and mine uprifmg ; tliou com- 
 paffeft my path, and art acquainted with all my ways ; 
 thou haft befet me behind and before and laid thy hand 
 upon me. Whither fliall I go from thy Spirit ? or whith- 
 er fhall I flee from thy prefence ? If I afcend up into 
 heaven thou art there ; If I make my bed in hell, be- 
 kold thou art there j if I take the wings of the morn- 
 
1 88 Of Imng Under Ser. XIL 
 
 ing and dwell in the uttermofl: parts of the fea, even 
 there fliall thy hand lead me and thy right hand fliali 
 hold me." 
 
 The views of one who lives under the eye of 
 God, are totally different from thofe foolifli and mifla- 
 ken people, who conceive pf the fupreme Being as ab- 
 fent, and at a vaft diilance from them ; having his rcf- 
 idence far beyond the height of the vifible heavens ; 
 -and that the clouds are a thick veil through which his 
 piercing eye cannot penetrate. The believer, on the 
 contrary, though he confiders, the heaven of heavens 
 as God's throne, where he makes peculiar manifefta- 
 tions of himfelf ; yet is he far from fuppofing the mod 
 High to be confined by local fituation, but believes that' 
 his elfential prefence and infpetlion extends as much to 
 earth as heaven : that though the celedial fpirits are 
 bleiTed with clearer views, and brighter difcoveries of 
 his ineffable glory ; yet the creatures of this lower 
 world are alfo within his ken, and the fubjefts of his 
 providential care and munificence. 
 
 If the great God is every where, he muft, of con- 
 fequence, know all things : his knowledge, doubtlefs, 
 coextends with his prefence ; and a realizing belief, 
 
 3. Of the divine Omnifcience is implied in the 
 charafter we are confidering. He who lives under the 
 eye of God, is confcious that his glorious Maker and 
 Judge is privy to his whole conduct ; that he perfe<n;ly- 
 knows and particularly notices not only all his aciions, 
 but the fecret fprings by which they are moved, and 
 the inward motives by which they are excited. 
 
 The fcriptures every where reprefent God not on- 
 ly as an all-feeing, but an all-knowing Being. He is 
 revealed and defcribed as a " God of knowledge by 
 \vhom a6lions are weighed ;'* and v/hofe prerogative a- 
 lone it is to fearch and know^ the hearts of the chil- 
 dren of men. It is declared, that " the Lord feeth 
 not as man feeth, for man looketh at the outward ap> 
 pcarance, but the Lord looketh on the heart.'* ( i Sam* 
 
 xvi. 7.) 
 
SzR. XIL the eye of God. 189 
 
 xvi. 7.) " His eye, faith holy Job, feeth every precious 
 thing ; he underflandeth the way thereof, and heknow- 
 cth the place thereof : for he looketh to the ends of 
 the earth, and feeth under the whole heaven." (Job. 
 xxviii. 10. xxiii. 24.) And again, " He revealeth the 
 deep and fecret things ; he knoweth what is in the 
 darknefs and the light dwelleth with him." (Chap. xii. 
 22.) " Woe unto them, faith the Prophet, " who 
 feek deep to hide their counfel from the Lord, and f\y, 
 who feeth Hs, who knoweth us ?" (Ifai. xxix. 15..) Am 
 I a God at hand faith the Lord-, and not a God afar 
 off .'' Can any hide himfelf in fecret places that I fliall 
 not fee him ; do not I fill heaven and earth ?'* (Jer. 
 xxiv. 23, 24.) Chrift taught his difciples to pray to 
 their Father who feeth in fecret. (Matt. vi. 4.) And to 
 mention no more ; the apoflle affirms, that known unto 
 God are all his works from the foundation of the 
 world. (A6ls xv. 1 8.) The important truth declared in 
 thefe and many other fnnilar texts is in a good meafure 
 realized by the pious chriftian. He fets God before 
 him as one who is perfe<5tly acquainted with him, and 
 with every thing that concerns him ; that there is no 
 aftion of his life, no w^ord of his tongue, nor even a 
 fmgle thought of his heart that can efcape his notice ; 
 that God " knoY^s the things which come into his mind 
 every one of them," and therefore he mull obfervc, 
 not only the internal pious exercifes of his heart ; but 
 his fecret fms are likewiTe in the light of his counte- 
 nance. Nor doth he confider God as an unconcern- 
 ed fpe<^ator of his condu(5l ; but that he takes particu- 
 lar cognizance of it as a Father and a Judge ; approves 
 or difapproves, is pleafed or difpleafed, according to 
 the moral quahty of it : hence I obferve, 
 
 4. One who hves under the eye of God is im- 
 preifed with a believing fcnfc of his accountablenefs to 
 him for all his conduft. He fets the Lord before him, 
 not only as his Creator, heavenly Benefactor and 
 Friend, to whom he is under iniinite obligations ; but 
 
 as 
 
190 Of living under Ser. XII. 
 
 as his divine Lord and Judge to whom he is amenable, 
 and before vvhofe tremendous bar he mufl fliortly Hand ; 
 acquitted or condemned ; therefore he will be deeply- 
 concerned, that his condu£l and behaviour be fuch, as, 
 through the merits and grace of the Redeemer, he may 
 iinallly meet the divine approbation and acceptance. I 
 add once more, 
 
 5. The character and life we are defcribing, im- 
 plies a life of piety and devotion. He who lives under 
 the eye of God and fets the Lord ever before him, is 
 continually feeking and afpiring after a more intimate 
 acquaintance with his glorious Maker and Redeemer, 
 and. endeavours to maintain and keep up a fpiritual in- 
 tercourfe and communion with him in and by thofc 
 means and ordinances which he hath appointed. 
 
 He will diligently and daily attend to the holy 
 faiptures to learn from thence more of the character of 
 God ; and his own character and duty. His mind will 
 be much employed in ferious and devout contemplations 
 on the being, attributes and works of God : He often 
 retires from the world and ks concerns, for the pur* 
 pofe of religious meditation and prayer ; and converf- 
 es much with the Deity in thefe fpiritual and holy exr 
 ercifes. In fhort the chriftian who poffefles the temper, 
 and lives the life expreffed in my text, and which we 
 attempt to illuflrate and recommend — fuch an one main- 
 tains a clofe walk with God ; lives in his fear every 
 day, is habitually difpofed to and takes peculiar fatis- 
 faftion and delight in the practice of univerfal piety and 
 Godlinefs. 
 
 And thus by a natural tranfition we pafs on, as 
 was propofed, 
 
 sdly. To point out fome of the important advan- 
 tages refulting from fuch a life ; or fiiew the falutary 
 influence and elfe£l the living under the eye of God 
 will produce. 
 
 L Such a fenfeof God as is implied in this, will 
 excite in our mijids holy fear and reverence. A view of 
 
 God 
 
Ser. XIL the eye of God, 195 
 
 God in his real charafter as a being of infinite majefly, 
 holinefs and glory, and at the fame time a realizing 
 apprehenfion that we are always in the prefencc and 
 under the immediate infpe£lion of this dread being, will 
 certainly tend to give an habitual ferioufnefs and folem- 
 nity to our minds ; yea this belief of the omniprefence 
 of Jehovah will convey a fort of folemnity and facred- 
 nefs to the places and objects around its. With good 
 Jacob at Bethel we fhould cry out, furely the Lord is 
 here ; how dreadful is this place ! This is none other 
 than the houfe of God, and this is the gate of hea- 
 ven. 
 
 Had we a conftant realizing fenfe of the divine 
 prefence and glory, every place would become a Beth- 
 el, and each fpot on which we ftand would be eonfe- 
 crated ground. 
 
 II. A SENSE of God as prefent with us, and the 
 living under his holy eye and infpeftion, will tend to pro- 
 duce deep humiliation and repentance. For this implies^ 
 as we have fcen, a realizing belief of the perfeft know- 
 ledge, that God hath, and the exaft cognizance which 
 he takes of all our-real character and conduct ; that he 
 knows all our foolifhnefs ; beholds the deep and dread- 
 ful corruption, deceit, and wickednefs of our hearts, 
 as well as the fmfulnefs of our lives. 
 
 Now a believing view and confideration of the in- 
 finitely pure and holy God as feeing all our vilenefs by- 
 nature and praftice ; as being prefent and privy to all 
 our impure and fmful thoughts, words, and aftions ; 
 will tend to abafe us in his prefence, and fill us with 
 ihame and confufion of face ; for hereby we (hall be 
 led to draw a comparifon between the infinite purity and 
 perfe£tion of God, and our own exceeding vilenefs, 
 and nothingnefs. From that clear view which Job had 
 of the divine prefence and purjty, he was conftraincd to 
 break out into the following penitential confeflion ; 
 " I have heaid of thee by the hearing of the ear ; but 
 ^ow mine eye feeth thee, wherefore I abhor myfelf, 
 
 and 
 
ig-i Of living under Skr. XII, 
 
 and repent in dufl and aflies." The like divine mani- 
 feflations produced, fimilar efFeds in the mind of the 
 prophet Ilaiah. " Then laid I, woe is me, for I am a 
 man of unclean lips : for mine eyes have feen the king, 
 the Lord of hods." 
 
 A REAL fight of God as heis^ perfeftly fpotlefs ; 
 tranfcendently great and glorious ; and a believing fenfc 
 of this infinitely pure and majeflic being, as prefent be- 
 fore us, and looking down upon us, will bring us to 
 view ourfelves as 'ive arc^ poor, impotent, vile, and 
 worthlefs creatures ; and this, while it excites high and 
 exalted thoughts of God, will, at the fame time, produce 
 humbling abafmg thoughts of ourfelves* 
 
 That generation who are pure in their own eyes, 
 though not Y/a(lied from their filthinefs, have never 
 truly ictw and known, either their Maker, or thera- 
 felves. 
 
 IIL The living under God's eye, and a realizing 
 view of his prefence and infpedion, will have a power- 
 fulinfluence to reftrain from fin. 
 
 Those who are poflefiTed of a conftant and lively 
 ienfe of God and religion on their minds, will be care- 
 ful to avoid and guard againfl: every thing which they 
 know to be difpleafing in his fight. It was this princi- 
 ple, deeply impreifed on his mind, that fo efFe£tually 
 retrained good Jofeph v/hen violently aflaulted. — ■ 
 " How, faid the pious youth, can I do this great wick- 
 cdnefs and fin againll God." 
 
 He v/as alone with his tempter, the foul a^ would 
 be wholly concealed from the view of men j but he 
 knew and felt himfelf to be in the prefence of an ho- 
 iy God, and that his all-feeing eye was upon him.— 
 This confideration, joined v/ith a fenfe of the turpitude 
 of the crime, fortified his heart, and enabled him io 
 repel the temptation. But thofe who have no fenfe of 
 tlie evil of fin and the omniprefence of an holy God, arc 
 not afhamed or afraid to commit wdckednefs, efpecially 
 in fecret. 
 
 That ' 
 
SfeR. Xlie ihe Eye of God^ ig^ 
 
 That which more than almofl any thing elfe en- 
 courages and emboldens people in their impious ways, 
 is aftupid infenfibility and dilbelief of the being and 
 prefencc and purity of God. A vain imagination which 
 thsy fecretiy foiler in their breafts, that either there is 
 no God, or that he does not fee and obferve them. 
 
 " The fool in his heart hath faid there is no God,'' 
 it follows, " they are corrupt ; they have done abomi- 
 nable works. 
 
 To fuch infidel v/retches as thefe, who fay, " the 
 Lord {hall not fee, neither fliall the God of Jacob re- 
 gard it;" may that pungent expoftulation, in tlic 94th 
 Pfalm be pertinently addreifed ; " underftand ye brut- 
 iih among the people, and ye fools when will ye be 
 wife ? He that planted the ear fhall he not hear ? He 
 that formed the eye fliall not he fee ? He that chaftif- 
 eth the heathen fliall not he correal: ? He that teacheth 
 man knowled(7;e fliall not he know ? A^ain, 
 
 IV. A CONSTANT believing apprehenfion of the 
 divine prefence and infpeftion v/ill not only reftrain from 
 thecommiflion of fn ; but it will be a ftrong incite- 
 ment to a religious and holy praftice. The due con- 
 fideration and belief that God's omnifcient eye is ever 
 upon us will ferve, through the influences of his fpirit 
 and grace, to beget and increafe that holy, filial fear of 
 him which is the beginning of v.'ifdom : that implies 
 both the principle and praflice of true religion. For 
 to have the fear of God in the heart and to live under 
 its influence is a fcriptural defcription of a truly relig- 
 ious, obediential walk and converfation. And to fuch 
 an holy life will thofe be influenced who, in the fenfe 
 We have explained, " fet the Lord always before 
 them." 
 
 Will not thofe who believe and realize that God 
 Almighty, the great and holy God on whom they con- 
 ftandy depend and to whom they are accountable ; that 
 this glorious and dread being is prefent with them as a 
 flridl and impartial obferver of their whole condu£l ; 
 
 A A , as 
 
194 Of Living under, Ser. XII, 
 
 as well tlie Internal exercifes of their hearts, as their 
 outward behaviour ; will not the view and confideration 
 of all this have a conflraining power and efficacy to ex- 
 cite them to endeavour after a reiftitude of temper and 
 praiSlice ? Will it not influence them to great watchful- 
 nefs and circumfpe^tion ; and to fee that their thoughts, 
 words and a(^ions, be fuch as are pleafmg in God's fight 
 and which he will approve and accept ? But finding, 
 as they muft, by comparing their hearts and lives with 
 the abfolute perfeftion of the divine character and re- 
 quirements, that their bed: exercifes and performances, 
 fall far fhort of a due correfpondence to the perfe^l: pu- 
 rity of God's nature and huv, will they not at the fame 
 time be induced to repair to the blood of Chrifl: for 
 pardon and cleanfmg, trufling, in him alone for right- 
 eoufnefs, ftrength and falvation ? I obfcrve once more, 
 V. If we live under God's eye and fet the Lord 
 always before us in the manner explained ; this will 
 conduce to true peace, comfort and fecurity. Surely 
 it mufl be a mofl: bleiled and happy thing to a pious 
 foul to have God before him, and to believe and know 
 that he is prefent with him as his heavenly Father and 
 Almighty Friend ; one who is both able and ready to 
 help and. fuccour, deliver and fave, thofe who truft in 
 him. With what holy confidence and triumph will 
 fuch lively views of God infpire the believer. " I have 
 fet the Lord always before me j" it follows, " becaufe 
 he is at my right hand I fhall not be moved ; therefore 
 my heart is glad, and my glory rejoiceth ! Such an one 
 dwelleth," as the Scriptures fpeak, " in the fecret place 
 of the mod high, and refides under the Ihadow of the 
 Almighty ;" " the place of his defence is the munitions 
 of, rocks." The Lord of the univerfe being prefent 
 with him and on his fide, v/no can be againfl him to dif- 
 turb or harm him ? God is our refuge and flrength, a 
 very prefeut help in trouble ; therefore will not wc 
 i-ear ?, 
 
Ser. XIL the Eye' of God, 195 
 
 These are fomc of the advantages and happy con- 
 fequences of poirelTmg the chara^fler and living the life 
 we have defcribed. 
 
 And from what has been obferved on this fub- 
 jefl concerning the nature of fuch a charafter and life 
 we are led to fee, 
 
 I. That carnal unbellevinq: men are utter flran- 
 gers to it, and therefore their ftate is very unhappy and 
 dangerous. Not to live under God's eye — ;not to pof- 
 fefs believing views and apprehenfions of his univerfal 
 prefence, infpe^ion and providence, implies a heart void 
 of religion. Thofe who are deftitute of a fenfe of their 
 Maker on their minds, do live, as the fcripture expref- 
 fes it, " without God in the world," that is, they live 
 and a£l: as if there was no God to fee them ; no being 
 to whom they are accountable for all their conduft ; no 
 Almighty Judge to arraign and punifii guilty offenders. 
 
 These inconfiderate foolifli people, inllead of fet- 
 ting the Lord before them, do fet him at a diftance 
 from them ; they fay the Lord doth not fee, neither 
 doth the God of Jacob obfervc it. The language of 
 their unbelieving hearts and irreligious practice, is to the 
 Almighty ; depart from us for \^ c defire not the knowl- 
 edge of thy ways. 
 
 But though you do not in the fenfe we have con- 
 fidered, fet the Lord always before you ; though you 
 are (Irangers to thofe pious fentiments and holy affeftions' 
 which are implied in living under God's eye and in his 
 fear ; yet you muft know jhat never thelefs the great 
 God is not far from any of you. It is in him that you 
 conflantly live and have your being. He is ever prefent 
 before you and his omnifcient eye is always upon you ; 
 nor is it polTible that you ihould get one moment from 
 under his holy infpeftion, or efcape from his dreadful 
 prefence. He is perfcftly acquainted with your whole 
 chara^er ; he has been an eye witnefs of all your be- 
 haviour. Your fecret fms are in the light of his coun- 
 tenance j and thefe are recorded in the book of his re- 
 membrance. 
 
196 Of Living under the Eye of God. Ser. XII. 
 
 membrance. You are to know likewife, that this great 
 Almighty, omiiifcient and holy God is angry with you. 
 By your numerous and heinous fins you have incenfed 
 his diiplcafure, and are continually expofed to the tre- 
 mendous efte£ls oC his wrath. And remember more- 
 over that you are not only under his eye, but in his 
 hand and there is no pov/er that can take you out of 
 liis hand. 
 
 Now confider this, ye that forget God, left he tear 
 you in pieces and there be none to deliver. 
 
 11. From what we have lieard of the beneficial 
 and happy efFe6ls accruing to the godly from the con- 
 ftant practice of the duty explained and recommended ; 
 let us be induced to live in the practice of it. Let us 
 endeavour to maintain and keep up an habitual fenfe of 
 the great God as every where prefent, whofe eyes are 
 on the ways of men, \^ho feiurches their hearts and 
 tries their thoughts. Let us believe this truth with fpe- 
 cial application to ourfelves and keep it in the imagina- 
 tion of the thoughts of our hearts continually, that this 
 great and glorious being fees and knows us, and that 
 we muit fhortly be called to' render an account to him of 
 all our condu£l:. Let us fet this omniprefent Lord be- 
 fore us as our God and Judge, as our heavenly Father 
 and Almighty friend. 
 
 Such believing views as thefe will be attended with 
 the moft blelTed eife£ls ; they will infpire a principle of 
 love and reverence for the character of God ; we fhall 
 be filled with a humble awe of his facred majefty : we 
 fliall be hereby reftrained and kept back from a£ls of 
 iniquity ; from what is difpleafing in God's fight ; on 
 the contrary we fiiall be conftrained to walk in his ways ; 
 and to ftrive to regulate our temper and conduft accord- 
 ing to his will, and fo as finally through the merits of 
 Chrifl to obtain the divine approbation, and receive the 
 rewards of good and faithful fervants. 
 
 SERMON 
 
C%B^#^^^^*^^'i^^l 
 
 SEjRMON xiii. 
 
 1HM ADVANTAGES OF PIOUS SOCJMTY, 
 
 Psalm xvi. 3» Bid to the faints that are in the 
 Earth, and to the excellent , in whom is all my delight. 
 
 THIS pfalm is called Michtajn of David. From 
 which title fome have inferred the exceeding val- 
 ue of the matter which it contains. Though the re- 
 mark may be applicable to this particular pfalm, as it 
 treats partly of the temper of Chrift, his prote£l:Ion, 
 his death, his certain and early refurreftion, his com- 
 plete enjoyment of his Father and the tranfcendant hap- 
 pinefs of his condition, (which, with chriftians, are 
 very precious fubje£ls of meditation,) yet it fails in its 
 general application : as a candid and careful examina- 
 tion of the 56, 57, 58, 59, and 60 pfalms will con- 
 vince every reader : to which no very peculiar excel- 
 lency is attached. It may refer to the mufic ; which, 
 with its peculiar ufe in thefe inftances, may ever be un- 
 kriown to us. Had the knowledge been material it 
 would have been handed entire to the iatefl; ages of 
 the church. It not being cgnfonant with divine good- 
 nefs that information which is ufeful at lead needful 
 for their faith and comfort fhould be loft or withheld 
 from his people. Of fuch information God muft be 
 an uaerring, and, gf cowrfe, the bed judge. Let not 
 
 this 
 
19S *The Advantages Ser. XIIL 
 
 this ignorance then produce much regret. This pfalm 
 liath a twofold reference : To David and to Chrift. Or 
 if we refer it only to David he muft be viewed both as 
 a faint and as a type of Ghrift. Some parts of it can- 
 iiot hold of him as a faint. The latter part is exprefsly 
 applied to Chrift in the fecond and thirteenth chapters 
 of the Ads. The firft part may ftri^lly and literally 
 apply to David as a pious man. In the fii-fl verfe he 
 requefts or expe<51:s or modeftly requires fecurity from 
 fome overwhelming evils. The requefl or expe<5lation 
 or demand being built iipon his confidence in the word 
 of God. Prefcfve me^ God : for in thee do I put 
 my iruji. As if he had faid ; I know myfelf, my ene- 
 mies and God. I know my own weaknefs, the fubtil- 
 ty and malice of my enemies and the character of God. 
 What he has done for me I gratefully recoUeft. What 
 he can do for me I devoutly acknowledge. Experience 
 lecommends what his word enjoins. What neceffity 
 requires wifdom fuggefts. Duty and intereft are inti- 
 mately joined. His will and my choice harmonize. I 
 muft truft in him ; I do truft in him ; I Vvill truft in 
 him ; I defire to truft in him for he is willing and able 
 to preferve me. This purpofe and choice do not orig- 
 inate in a fuppofition, which feeds pride, that, though 
 pleafmg, they will be profitable to God ; that, though 
 I fliall eftentially benefit and honor myfelf, I ftiall bring 
 him under fpecial obligation to me. my foul, thou 
 haft faid unto the Lord, thou art my Lord : mygoodnefs 
 e-xtendeth not to thee. Ver. 2. He addrelTes his own foul 
 in folemn converfe as he would a neighbor. Such ad- 
 dreffes are not unufual nor improper. This work was 
 familiar to him. Thou haji faid unto the Lord, thou art 
 viy Lord. What thou haft faid that J-od is thy creator, 
 owner and difpofer, thou doft now fay, thou wilt never 
 recall and deny what thou haft faid. The declaration 
 muft continue a (ruth. This truth abides forever. My 
 goodnefs extendcth not to thee. God is independent. 
 Kc hath in Iiimfelf ail perfcdion. He is the inexhauft- 
 
 ■ ible 
 
Ser. XIIL / Piom Sackip 19^ 
 
 ible fountain of his own infinite happinefs. If I have 
 inward goodnefs it is the work of his fpirit. If I hav« 
 led a life of religion ftrength has been continually com- 
 municated to me from God. From him cmeth every 
 good and every perfed gift. The exercifes of piety may 
 have contributed to the advantages of others, but not 
 to God. It is no gain to him that I truft in him ; 
 though it is to myfelf. It is no profit to him if I diftri- 
 bute what I have freely received. If others blefs me, 
 and praife him for my exiftence, and wealth, liberality 
 or example, yet for the whole I am indebted to him. 
 No one hath firjl given to hiniy and it Jhall be recompcnf- 
 ed to him again. For of him^ and through him^ and to 
 him are all things. Rom. xi. While thefe declarations 
 proclaim his greatnefs and fulnefs, they remind us of 
 our place : teach our dependence and reraonftrate a- 
 gainil pride. 
 
 But to the faints that are hi the earthy and to the 
 excellent^ in ivhom is all ?ny delight. The former decla- 
 ration was negative : this is pofitive. The exclufion is 
 not univerfal. God is excluded, but fellow creatures 
 are not. Though he could not be profitable to him, 
 he might be and was to themi. He exercifed and man- 
 ifefted his fincere regard towards thofe who bore a fpir- 
 itual refemblance to their heavenly Father ; were tranf- 
 formed by the renovation of their minds and hearts : 
 this moral and encreafmg and everlafling excellence was 
 the fpecial ground of his efleem and delight. The c^- 
 fe£l likely anfwered to the producing caufe. Accord- 
 ing to the perception of this moral refemblance to God, 
 which conllituted their chief excellence, were his de- 
 light and joy in their fociety. Though he and iall of 
 the fame chara^ler then and now extend their benevo- 
 lence to all men ; wifliing them well, feeking and ad- 
 vancing, as they have opportunity, both their prefent 
 and future, their temporal and fpiritual interefl, yet 
 their complacency is obvioufly and necelfarily more ref- 
 -'ii^ed than their benevolence : to them who love and 
 
 pleafe 
 
6oo '^luc ^ii,-^aniages Ser. Xllt. 
 
 pleafc and refembic God. Hence the pialmift calls 
 them the excellent of the earth. I'he honorable, the 
 noble, the worthy, the amiable, the ufeful of man- 
 kind — diftinguiihingly, confpicuoufly fo. Such heav- 
 en born fouls he highly clleemed — he ardently loved 
 them, he longed after frequent, clofe and hiding com- 
 munion with them, and cheriflied genuine gratitude to 
 God for their holy endowments, for opportunities of 
 intercourfe and for the manifold advantages refulting 
 to himfelf from it. 
 
 By calling them excellent he might intend to dif» 
 tinguifli between them and the mafs of mankind ; that 
 were then idolaters, and now are ftrangers and enemies 
 to God. He might oppole his veneration and efteem 
 to the ridicule and contempt of the world. While 
 they calumniated and neglefted and rejefted them from 
 their fociety ; he honored them, delighted in them and 
 readily aiTociated with them. As he loved God fu- 
 premely, he mud love thofe who are born of God : 
 As he aiTiduoufly fought and habitually maintained 
 communion with God fo he would, if prafticable, , feek 
 and maintain communion with his fmcere friends : As 
 he defircd nearer conformity to God, he would una- 
 avoidably ufe the fitted means to promote it ; this mean 
 of the communion of faints belongs to that defcription -, 
 would at once be chofen and applied for that purpofe. 
 The opinion and praflice of David have been judiiied 
 and followed by the generation of the Lord's people. 
 Though the mutual intercourfe of chridians is peculiar- 
 ly pleafmg and beneficial to themfelvcs ; it is dill ad- 
 vantageous to others -, would be in the highed degree 
 if wifely improved by them. There is nothing in the 
 nature of religious fociety which narrows and confines 
 its advantages to a few. Multitudes may partake large- 
 ly in them : all, if difpofed, may partake in them with- 
 out redraint and interruption. 
 
 What is now further propofed is, To defcribe 
 and illudrate the nature and advantages, the pleafures 
 und obligations of pious fociety. 
 
 I, A VIEW 
 
Ser. XIII. of Pious Society^' q,oi 
 
 I. A VIEW of its nature. 
 
 It is founded upon the importance and excellence 
 of evangelical fentiments, holy difpofitions, gro^ving 
 moral attainments, religious purfuits, and fpiritual in- 
 terefls. 
 
 It is founded upon tlie conflitution of man : He 
 being evidently intended and admirably fitted by his 
 mental powers, his focial alTe^lions, his needs and cir- 
 cumftances for fociety. 
 
 It is founded upon his expofednefs, unlefs en- 
 iightened by the word, protected by the grace and affift- 
 ed by the friends of God, to overlook his higheft i^ood, 
 to plunge into {In, and live and periili in it. 
 
 In feeking intercourfe with thofe who love God, 
 arid who, as the fruit and evidence of it, keep his com- 
 mandments, it is now fuppofed that perfons admit the 
 truth and importance of the Chriflian religion : That 
 they defire to be more acquainted with it, and more 
 fti-mly eftabliflied in it. 
 
 That they believe the fuitablenefs of fuch con- 
 duft ; its probable tendency to produce thofe efFcfts i 
 That there is an encouraging profped of fuccefs pre- 
 fented before them. 
 
 That they difcern a difference of character a- 
 mong their feilov; creatures ; all not being etititled to 
 the fam.e refpeft : A promifcuous connexion with them 
 and an indifcriminate regard to them, are not judicious 
 and ufeful : That they have a prediledion for the pro- 
 feffed and practical friends of Chrift. 
 
 That they efteem them for their chriftian know- 
 ledge, fpirit and praftice. They appear honorable to 
 them. As they think well, they alfo fpeak refpe<5lful- 
 Jy of them ; are pleafed when others bellow a tribute 
 of refpe^L upon them ; and are grieved and offended 
 when reproach is cafl upon them by the unthinking and 
 licencious and impious. 
 
 This- intercourfe naturally 'implies that we con- 
 B B . verfe 
 
•'i2o'2 The Advaniiig£s See.. XIIL 
 
 verfe plainly and fcrioiifly witli llie Saints — ufe freedom 
 'vith them'— open oiir hearts to them — ihite our views, 
 difficulties, fnares, dangers and burdens to them, and 
 deiire and expeel the ailiftance of wifdom and love. 
 
 It not improperly fuppofes that to fome partictj- 
 lar chrillians we open ourfelves without referve and re- 
 lu£lance, put much confidence in them, and admit them 
 to the largeft iliare of our friend/hip and intimacy, and 
 entruft them with all our fpiritual concerns. 
 
 When this intercourfe is moil unrefervedly main- 
 tained it implies a fimilar caft of religious character : — 
 That we ourfelves are fubjccts of the grace of Chrifl : 
 Are partakers of the divine nature, recipients of like fpir- 
 itual bleffings, and expec%mts of the fame eternal' mer- 
 cies : That we walk by tlie fame rules, mind the fame 
 things, confide in the lame rightcoufnefs, depend upon 
 the lame ftyength, and live upon the fame , fulnefsv — 
 This call: is fuppolable and unavoidable. For can two 
 icalk together except they are agreed ? Amos iii. 3. 
 What commwuon hatl^ light iviih darhufs ? What fellow- 
 jhip hath righteoufnefs with -unrighteoufnefs ? What con- 
 cord bath Chrijl with Belial ? What part hath he that 
 believeth luith an injidcl ^ 1 Corinthians vi. 14, 15. 
 The only folld and cllcclual bail's of union and com- 
 munion mull unqucflionably be laid deep in a fmiilarity 
 of temper and life : A temper wrought by the fpirit of 
 holinefs, and a life coirefpondent with the Gofpel -of 
 Chrill. 
 
 It is very evident that this intercourfe primarily if 
 r(ot v/hoUy refpe^ls the things of the kingdom of God ; 
 \he w'eighty concerns of religion and of our own fouls 
 and the everlafting welfare of mankind. 
 
 II. We propofe to notice th.c advantages and pleaf- 
 ures of pious fociety. 
 
 I. These refult from the nature of religious fub- 
 ]e(5i:s and concerns. They mufl, beyond all others, be 
 jm-ponantandintercfllng, vaft and wonderful, beneficial 
 and delightful to renewed hearts. Renewed or not 
 
 their 
 
S£R. XIII. of Pioifs Society.' C53 
 
 their intrinfic Importance and relative Interefl to every- 
 ■one cannot be diminiflicd. . The being* and perfeclions, 
 the providence and government of God, the mediation 
 of Chrift, and the fpecial influences of the fpirit, the 
 immortality of the foul, and a Hate of retribution are 
 doctrines which form the moll: prominent features of our 
 religion. Theie carry their own importance with them. 
 A fober and fteady view mud imprefs it deeply upon the 
 mind. In proportion as they are ex.imincd, believed 
 and realized will their importance colle^l: llrength and fall 
 with their ponderous weight upon the heart. Habitu- 
 al meditation and converfation upon thefc and other 
 gofpel fubjefts and duties, with thofe who Ifudy them, 
 and love them, will Ib-engthen rational imprefiions, pro- 
 mote inquiry, encreafe n^utual acquaintance, and fur- 
 ther a life of religion. 
 
 What a being is the Mojl High God ? The in- 
 exhauftiblc and infinite fountain of exiilcnce, activi- 
 ty, perfection and enjoyment. Who fills with his 
 prefcnce heaven and earth : Who upholds and ani- 
 mates the natural, intclleftual and moral creation : 
 Who dillufcs his influence through immenfity : Who 
 guides, controls and difpofcs of all clafTes of his creat- 
 ures and exifLCDces from the fmalleft mote, which plays 
 in a fun beam, to the higheft rank of heavenly princi- 
 palities : Who governs all by laws fuited to all the di- 
 verfities of powers and fituations : Who knoweth the 
 end from the beginning, accompliflies his purpofes and 
 obtains his ends with and without the knowledge, and 
 contrary to the dcfigns and expcflations of men ; fur- 
 nifliing Inflruments for his work at pleafure, and em- 
 ploying the moll: unpromifing means and events with 
 cafe and honor to effeft ellential good to mankind ; ta- 
 king the wife in their own craftinefs, rebuking the 
 proud, weakening the mighty, confounding the \Vick- 
 ed — making the wrath of men praife him, preferv- 
 ing and rewarding the upright and eftablifliing his 
 church by the ruin of Qther kingdoms powerful and an- 
 cient 
 
204 ^he Advantages Ser. XIII. 
 
 cient. Great is thi Lord^ and greatly to be feared^ and 
 greatly to be praijed. The works of the Lord are great, 
 fought out of all them that have pleafure therein. His 
 ivork is honourable and glorious : and his righteoufnefs en- 
 dureth forever. The ivorks of his hands are verity and- 
 judgraent. He hath made his wonderful works to be re- 
 membered : The Lord is gracious and full of cornpafjion. 
 His praife endureth forever. Ajid his truth endureth to 
 all generations. It mufl be profitable to converfe fre- 
 quently and ferionfly upon the charafter and works of 
 an infimte God with thofe who worfhip and love him. 
 Our underftandings will expand, our hearts glow with 
 devotion and confidence : Religion and, with it, as an 
 ufual and a natural attendant, peace will flouriili in our 
 fouls : Moral light and moral joy will thrive in that foil 
 v/liich grace cultivates and enriches. 
 
 What a glorious and divine petfon is the Lord ye- 
 fus Chrift I What a fuitabie, what an interefling, what 
 an ufefui and delightful objed of contemplation and 
 converfation ! He is the brightnefs of the Father's glo*- 
 ry, and the exprefs image of hisperfpn. (Heb. i. 2.) 
 The mighty God, the everlafling Father, the wonder- 
 ixil counfeilor, the Prince of Peace, the Lord of Glo- 
 ry, the fun of righteoufnefs, the light of the Gentiles, 
 the falvation of the ends of the earth, the defire of all 
 nations, the foundation and head of the Church, the 
 fulnefs of him who filleth all in all, the difmterefted 
 procurer of all good to men, the author andfiniflier of 
 our faith, the fource of our hopes, the medium of ac- 
 ceptable and perpetual intercourfe with the Father, and 
 the beftov/er of a far more exceeding and an eternal 
 v/eight of glory. How beneficial mud it be to converfe 
 with his friends upon his dignity, his divinity, his de- 
 fign, his work, and his accomplifhment of it, and the 
 immenfe bleflings, the fruit of it ? How delightful- 
 ly in fuch fociety may we dwell upon fuch fubje6ls ! 
 Upon love which is unfpeakable — upon mercy which 
 palTes knowledge— up9n riches of grace which raife the 
 
 admiration 
 
Ser. XIII. ef P'ms Society. 205 
 
 admiration of angels, which will become the fubjecl of 
 wonder, and contemplation, of praife and joy forever. 
 Pious converfation upon the difcoveries and glories of the 
 gofpel is adapted to flrengthen faith, animate hope, 
 enliven gratitude and conftrain to obedience. 
 
 What a ivonderfully gracious and wife, and holy 
 being is the divine Spirit / Mod excellent and defirable 
 is that work of grace, which the facred Scriptures 
 afcribe to him in its beginning, encreafe, prefervation 
 and completion. Begun in regeneration, advanced in 
 fanftification and finifhed in a pcrfcfl moral likenefs to 
 God in heaven. His operations are illuminating as the 
 light ; piercing as a two edged fword ; his influences 
 are chearing as the fpring, refrefliing as the mildeft 
 dews, beneficent as the former and latter rain, nourifli- 
 ing as the mofl healthful food, elTential as the princi- 
 ple of natural life : His graces 'dxc fragrant as the rofe, 
 and delicious as the richeft fruit, fweeter than the fweet- 
 efl fpices, and more beautiful than Eden itfelf. Co-vef 
 earnejily the bejl gifts : Tet Jheiv 1 unto you a more excel' 
 lent way, (1 Corin. xii. 31.) To this Apoftolic in- 
 ftrucftion and declaration fucceeds a jufl: and rapturous 
 defcription of that charity which never faileth : Which 
 hopeth, believeth^ beareth and endureth all things.—- 
 (i Gor. 13.) How ufeful and plealing muft it be to 
 converfe upon that variety obfervable in divine opera- 
 tions ? To relate the wifdom and grace, the fovereignty 
 and efficacy of the Spirit's influences difcovered in ar- 
 refting, reforming and converting finners ? Religious 
 (Converfation upon thefe important fubjefts will tend di~ 
 reftly to enlarge our knowledge., remove doubts, excite 
 our wonder, flrengthen brotherly love and aid devotion 
 and promote fpiritual peace. 
 
 An aniinatijig and delightful fubjecl of conftderation 
 and converfation is the immortality of the foid. While 
 the modern philofophy of annihilation after this life 
 blafls our hopes and benumbs our exertions and contracts 
 our views and dcbafes our dignity, the contrary fcripture; 
 
 ao<5lrine 
 
^■o6 The Advantagti Ser. XIII. 
 
 ctoftiineof a future and an everlafling cxiftence flamps 
 'A lingular value upon our rational nature, wakes into vig- 
 orous aftion all the hidden energies of the foul, infpires. 
 witli iiope, and impels to habitual improvement and emi- 
 nence in knowledge and holinefs. Converfmg freely 
 with thofewho believe aixl exemplify this truthy will 
 ferve to heighten our refpeft for ourfelves and for oth- 
 ci-s, to convince us of the tranfcendent worth of the 
 foul, cftablilli our fiith and encourage us in the dif- 
 diarge of our univerial duty. In this way pious inter- 
 coiirfe v/ill conduce to our advantage and delight. 
 
 'The retributions of the final judgment may pr (fit ably 
 ■£mpIo\' our ccnverfation ivben ixjith the faints. 
 
 Though fome never mention the day of judg- 
 ment and the confcquences of that foleran feafon to all 
 living, nor think much ai]d feriouily about them ; tho' 
 ibmc deny them, and though fome ilill bolder and more 
 impious ridicule them, yet the word of God abides firm : . 
 Which declares, that wc jhall all fland before the j{idg- 
 mcnt feat ofChrif. So then every one of us ravfl give a?i 
 account of himfelf to God. Tor God foall bring ' every 
 •work into judgimnt^ with every fccret thing, whether it 
 be good, or zvheiher it be evil. (Rom. xiv. lo, J2. 
 Ecciefrastes xii. 14.) To converfe without referve up- 
 on thefe fubjecls with thofe who venerate the oracles of 
 God tends to folemnize the foul, to check levity, to re- 
 Ib-ain from fecret iins, to ftrengthcn vigilance, to 
 prom.pt to the clofcd felf infpe<^ioa and a courfe of heart 
 examination, to engage us in a fteady walk with God 
 and promote habitual preparation for the decifions of 
 that day, and beget a joyful allurance thixtowv right couf- 
 nefs will then be braght forth as the light. Thus, both 
 profit and pleafurev* ill accrue from thefe frequent and 
 fcrious interviews. 
 
 / MIGHT alfo ohfcrve that fimilar defirable effccls 
 will follow from convcrfing often and much upon the fub- 
 kTI of death — upon the different relations zvhich %ve hear—* 
 &:id the characlen which we fufiain and the obligations 
 
 ^which 
 
Ser. Xin. -of Pious Society. ' ♦. '-cc; 
 
 ■ zubicli adhere to them ; and en all the duties which are en- 
 joined upon us ; but I v/ave them. Their importance is 
 obvious. The utility and pleaiure of fuch a conrfe are evi- 
 dent. Experience has proved it to thofe that purfue 
 it. ^?2d they f aid one to another^ did ?iot our heart bum 
 'b.'ithin iiSy while he talked 'ojith m by the %my^ and while 
 he opened to i(s the Scriptures. (Luke xxiv. 32.) 
 
 2. The advantage and delight of pious fociety refult 
 from the obfervations, experiences 2Sbl chriftian excrci- 
 fcs of the faints. 
 
 Tkey fpeali freely to one another upon- the things 
 of the kingdom of God. There is a mulual inter- 
 change of religious fentiments ; formed upon the truth. - 
 Pious and wife perfons lay up knowledge, hi the lips sf 
 him that hath underfiayiding wifdom is found. With them 
 wifdom is the principal thivg. They defire to benefit 
 one another ; being knit together in the ftrong bonds 
 of brotherly, that is, chrifHan afliedion ; longing after 
 one another in thebowels of Chrift, driving together for 
 each other's fpiritual profit. Hejice thi tongue of the jnfl 
 is as choice fdver. Hence, the lips of the righteous feed 
 many. The lips of the righteous know what is acceptable : 
 And the mouth of a righteous man is a well of life. Their 
 communication is that which is good, to the ufe of edifying^ 
 that it may minifter grace unto the hearers. Being fellow 
 citi-tcns of the hea-vcnly country — fellow heirs of the grace 
 of God, and of the fame bodj^', and partakers of the promi- 
 fes, they became mutual helpers in the bufniefs of their 
 common falvation, ' and they chiefly ftudy thofe things 
 by which they may effe(^ually ferve one another. They 
 bring into one common ftock their religious knowledge, 
 obtained by reading, hearing, obferving and refle<5ling, 
 and their own chriltian experiences for mutual benefit. 
 Tliey difclofe in friendfliip the counfels which have beea 
 Imparted and received : The errors which they imbib- 
 ed and rectified ; the doubts which vv'ere harboured and 
 removed ; the burdens .which they experienced and 
 fuftained j the confl.i£ls in which they engaged and fuc- 
 
 ceeded ; 
 
2aS The A'chantaps Ser. XIIL 
 
 ceeded ; the difcouragemenls and difSculties wliich they 
 met Vv'ith and furmounted ; the afliftances which were 
 • afforded and ufed ; the comforts which were granted 
 and gratefully acknowledged ; the means of godly pro- 
 ficiency which v/ere beftowed and bleffcd. There is an 
 unreflrainsd and general diic.lofure of thefe and of all 
 other things which refpeft their furtherance in know- 
 ledge and piety. They advife and admonifli, rebuke 
 and encourage, animate and confirni one another in the 
 waysof godlinefs. Being taught of God they teach 
 one another : Being tvarned of God they v/arn one a- 
 nother : Havinjj fuffered both from within and from 
 without, the reproaches of confcience and the cenfures 
 of the world, they adminifter mutual friendly cautions : 
 Having been tempted and fuccoured they fuccour one 
 another : Having fallen and rifcn they fortify one ano- 
 ther : Having been comforted therafelves they comfort 
 one another with thofe confolations which have been 
 their portion : Having perfevered and advanced in the 
 chriftian life they mention and recommend the means 
 which they found the mod fuitable and effeftual for 
 thefe ends. They encourage one another to be diligent, 
 to relifl:, to prefs forward, to hold out and labour to be 
 compleat in the will of God, perfeft, lacking nothing. 
 Thus their pious fociety is exceedingly beneficial to one 
 another ; evidential of cordial affection for their relig- 
 ious interefi:. An interefl Vvhicfi engroffes their atten- 
 tion, which claims and fiiares their vigorous efforts and 
 kindles their fecret and focial devotions. They love one 
 another in the truths they w'ljh above all things that their 
 fouls may he in health and pro/per. They rejoice greatly 
 ivhen others JJjezv thai the truth is in the??i, ivhile they 
 walk in the truth. (3rd of John.) 
 
 It may alfo be further noticed^ that the acceptable 
 manner in which the faints perform religious duties ^ and the 
 amiable fpirit which they dtfcover have their influence and 
 utility J and endear and f amp a value upon pious fociety. 
 
Ser. XIII. of Pious SGcieiy. 
 
 When they convene in fmall circles to read de- 
 votional works, to pray and praife and confer on im- 
 portant fubjefts, and grace is drawn into proper exer- 
 ciie, the holy fervor, the humble yet near communion 
 with God, the lively hope, the ilrong faith, the exten- 
 five charity, the divine philanthrophy which they breathe 
 forth, and the efteem of facred truth and the love of 
 fouls which they difcover operate powerfully and benefi- 
 cially upon kindred chanuElers. "^Jliere will be an exten- 
 five diliufion of the rich favor of thefe chriftian ?ra- 
 
 O 
 
 ces. The v/hole will prove like the precious ointment 
 poured upon the head of the legal High Priefl, which 
 ran down upon his beard and went down to the fliirts 
 of his garments. (Pfalm cxxxiii. %.) When in their 
 private converfation and general deportment, the faints 
 exhibit and adorn that wifdom which cometh from above ; 
 which is firji pure, and then peaceable, gentle, and eafy 
 to be entreated, full of mercy and good fruits, without par- 
 tiality and without hypocricy. (James iii. 17.) It op- 
 crates like the eleiftrical fluid upon chriftian focieties : 
 It inftru<fts, it enlivens, it delights, it compels to imita- 
 tion : It produces impreflions permanent, and fenfa- 
 tions joyous — efFefts advantageous — confequences ever- 
 lafting. Thofe accidentally prefent, who are not the 
 friends of the faints, may worfliip God and report. 
 that God is in you of a truth, (i Cor. xiv. 25.) May 
 be won to the obedience of faith by your converfation, 
 and fpirit and example, (i Peter iii. i. Rom. xvi. 
 26.) which they obferve. When they hear your chafte, 
 fober, difcreet, inftruftive, benevolent and holy con- 
 verfation, mark your evangelical temper and notice your 
 humble, meek, inoffenfive and ufeful deportment. 
 This is an imperfect view of the advantages and plcal- 
 ureof pious fociety. 
 
 III. I PROCEED to confider the obligations to feck 
 and prefer fuch fociety. 
 
 1. It is the will of God that we fhould a£t this 
 part. 
 
 C c Those 
 
2io T/je Ad'vantages Ser, XIIL 
 
 Those paffages of the Scripture which require us 
 io love om another — ^To do good unto all men^ efpecially 
 7mto the hoiifehold of faith — To teach and admonijh one 
 another — To comfort and exhort ourf elves together, and 
 edfy one another — To exhort one another daily, lefi we: 
 he hardened through the deceitfidnefs of fin — and lefi Sa- 
 tan get an advantage of its, we being apprized of his de- 
 vices — To confider one another, to provoke unto love and 
 io good ivorks — To pleafe our neighbor for his good to ed- 
 ification — Not to feek our own, but every man another's 
 wealth — To be of the fame mind one towards another--' 
 To rejoice with them that do rejoice, and weep with them 
 that weep — v/hich prohibit us to go in the way of evil 
 men, and urge us to walk with wife perfons — ^To look 
 well to ourfelves. Thefe and many other palTages, 
 containing fimilar inflruftions and exhortations, may 
 teach us the will of the Lord our God. His will we 
 ihould ftudy and love. What he enjoins mult be littefl 
 for us — mufl advance our welfare and fpiritual joy. It 
 may always be alked with confidence, what doth or 
 what will or can the Lord our God and Savior require 
 but what is for our good here and much more hereaf- 
 ter ? The branches of our duty point, like the right lines 
 drawn from a circle to the centre, to our furtherance and 
 mutual fellowiliip in the gofpel and religion of Chrifl:. 
 
 2 . The obligation arifes from that regard and af- 
 fiduous care which we ihould inviolably exercife towards 
 our own religious intereit. This interefl: is worth more 
 than any other intereft. It vallly exceeds any other. 
 It incomparably outweighs all others colledively taken. 
 All others fiiould be made fubordinate and fubfervient 
 to it. We Ihould lleadily purfue it. Employ the beft 
 means to fecure and promote it and eftablifli it to the 
 end. We fliould labor to do ourfelves the mofl elTen- 
 tial fervice. We fnould alfb choofe and participate 
 freely of the purefl and moft rational and folid enjoy- 
 ments. We fhould encreafe continually as far as may 
 be our own moral improvement. Hence we Ihould de- 
 vote 
 
Ser. XIII. of Pkm Sociely. 211 
 
 vote ourfelves to the fear of God and obferve all his 
 righteous judgmects, continue and abound in our obe- 
 dience to God : We mud honor them that ferve God 
 — alTociate and confer much with them — aik counfel of 
 them — worlhip with them — cultivate their fpirit and 
 exercife their virtues. By fuch a courfe we (hall grad- 
 ually fill our minds with knowledge — refieft much hon- 
 or upon ourfelves-^regard the end of our being — build 
 up our fouFs interefl and partake of the richeft joy. 
 Great peace have they that love tfjy law, Pf. cxix. 165. 
 
 3. The fociety of faints (hould be fought by us 
 becaufe of their acquaintance and converfe with God 
 and their love for him and becaufe of the blciling of 
 God which refls upon them. 
 
 They ftand in a near and honorable relation to 
 God. He is their father, their friend, their covenant: 
 God, their portion — Jefus Chriftis their elder brother, 
 their interceifor, their benefaftor, their Redeemer — 
 1 he Holy Spirit is the author, upholder and finiflier of 
 a gracious, neceffary and glorious inward change. 
 They are hence the children of their heavenly parent, 
 the faithful difciples of Chrift, heirs of glory, the blelf- 
 ed of the Lord. Becaufe they Jet their love upon him, 
 they Jlmll dwell in the fecret place of the mofl High^ and 
 abide under the fmadow of the Almighty, When they cally 
 he will anfwer them : he will be with them in trouble : 
 he will deliver them, and honor them ; fatisfy them with 
 his favor, and Jhew the?n his fahation. Pi. xci. What 
 a favor, what an honor, what pleafure, to be clofely 
 allied to them, to dwell near them, fliare in their fer- 
 vent and devout interccffions at the throne, partake in 
 their mercies and witnefs their good converfation and 
 winning example ? If the gracious prefence and friend- 
 fliip of God and intercourfe with him are bkffings of 
 the firft magnitude ; it mud be defirable and beneficial 
 to live in habits of intimacy with the faints. Great 
 good will refult from it. We may rationally defire and 
 hope to be blefled with the fame bklTmgs ourfelves. 
 
 We 
 
212 The Advantages Ser. XIII. 
 
 We may hope that the prote^lion which encompalTes, 
 the wifdom which guides, the prefence which bleffes 
 and the grace which refrefhes and fanftifies the faints^ 
 will be applied to us. If alBifted with them that we 
 fliall alfo be refined and comforted with them. 
 
 4. We (liould feek and duljr appreciate the fo- 
 ciety of the faints, becaufe without it we fhali be ex- 
 pofed to fuffer much from that whicli is enfnaring and 
 pernicious. 
 
 Few feek comfort in gloomy folitude. Few will 
 exchanq;e the enlivening fcenes of focial life for the her- 
 mit's cell. Thofe who make the exchange are either 
 difappointed in th^ir hopes, oppofed in their purfuits, 
 fmk under the weight of trouble, or imbibe falfe 
 moral opinions ; and wholly miftake the defign of 
 their creation ; deny themfeives what they might in- 
 nocently enjoy and withhold thofe labors which foci- 
 ety may demand. The thirit for intercourfe with 
 others is keen. But the obje<^s of its gratification are 
 uncertain. The feleftion which it occafionally makes 
 or finally refolves on may be wife or foolifli, ufeful or 
 ufelefs, worthy or unworthy of cur rational nature and 
 produr^ive of confequences extenfively beneficial or det- 
 rimental. We may greatly err. Many, daily obftT- 
 vation and long experience teach us, have erred. And 
 multitudes, one cannot fupprefs the fear, will prdbably 
 yet err, be deceived by their companions, drawn into 
 the vortex of infidelity and perifli in the greatnefs 
 of their folly. He that walketh ivith wife men fiall 
 be wife ; but a compavJon cf fooh f:all be dejiroyed, 
 Prov. xiii. 20. A third: for company, unlefs mode- 
 rated by reafon and guided by difcretion and fanclifi- 
 ed by the Spirit, will retard our moral im.provement, 
 prejudice us againll: religion, lelTen our ufefulnefs and 
 expofe us to corrupt habits. To company of an unfa- 
 vorable, a vain and loofe turn we fliall be too ftrongly 
 inclined from the depravity of our hearts. Young per- 
 fons, efpecially, alfo from their ignorance and inexpe- 
 rience 
 
Ser. XIIL of "Pious Societ)', 213 
 
 rience, raftinefs and vanity. Hence it becomes very 
 requilite that they fliould early join themfelves to pious 
 fociety and depart wholly from thofe who are dead in 
 trefpafles and fms. They muft guard againft the fenti- 
 mcnts, refill the fpirit and fhun the example and dread 
 the intimate intercourfe of men of corrupt hearts and 
 vicious lives. 
 
 5. An obligation to embrace this fociety arifes 
 from the fitnefs and utility of being prepared for all 
 conditions and events. We pafs through many chan- 
 ges ; times and feafons roll over us in which we need 
 the affiftance of chriftian friendship. In profpcrity, for 
 inftance, ive may be enfnared. Danger often lies hid. 
 An enemy lurks undifcovered ; ready to furprize and 
 fpoil us. The fnare which is unfeen may be fpread near 
 to us. We may be placed upon a dangerous precipice 
 when we feel mod fecure. This holds of worldly prof- 
 perity. Hence we need the feafonable cautions of pi- 
 ous friendfhip, left, when riches encreafe, we fet our 
 heart upon them ; abufc them ; overlook and deny the 
 author ; live to ourfelves, and cultivate that friendlhip 
 for the world v^hich is enmity v/ith God. 
 
 In adverfity zve need the wifdom of the faints. Left 
 we faint when corrected — indulge that worldly forrow 
 which worketh death ; living upon our loiTes — or refufe 
 to receive correction — quarrel with God — defpife the 
 rod — left our heart fret againft the Lord and pervert its 
 way, and we bring upon ourfelves more accumulated e- 
 vils. We then need the experience and advice of the 
 faints to open the fources of confolation, and declare 
 the end of theLord ; our fanftification and falvation. 
 
 While diftrej^ed and tormented ivith the charges and 
 fiings of confcience wefiand in need of the prudence and 
 compaffion and prayers of the friends of God. We fure- 
 ly fhould not apply to thofe who had been our partners 
 in and tempters to fm. We ftiould not expe£l that wife 
 and kind coimfel which doth good like a medicine. From 
 them we flaould expeiH: mirth and contempt ; To have 
 
 our 
 
1214 '^/^s Advcvitagcs Ser. XIII, 
 
 C5 
 
 our wounds flighted and not probed — our diftrefft 
 fharpencJ, not afluaged. We ftiould naturally and 
 inftantly turn to the faints, who know how an accufin^^ 
 confciencf can be fcrlpturally quieted — how the deepeft 
 diftreifes can be effeftually removed — the dcadliefi: 
 v/ounds radically healed and the polluted cleanf'cd from 
 iniquity. From fuch an application we fliould promife 
 ourfelves much benefit : nor iliould we be afhamed. 
 
 When meeting the laji enemy ^ deaths the mighty 
 nriduniverfal dcftroyer^ ivc require the efforts of chrijiian 
 berievoknce. Who of us, when lying on the bed of 
 daily languifhment and the fliadows of the long night of 
 death were flretching theinfelves over our eyes and 
 Views, the profpe<ft was dark and the anticipations 
 were fearful, would turn our faces and direft our fpeech 
 for guidance and fupport to the children of difobedi- 
 ence, the feducers of virtue and the advocates of infidel- 
 ity and the fervants of iniquity ? Hov/ unnatural, how 
 abfurdj how odious would be fuch an application ? 
 Certainly w^e fliould enquire after and defire and fele£t 
 taofc, on this occafidn, who would dire£l us to him who 
 €ame to fcek and to fave that tuhich was hjl — to dejiroy 
 ihe works of the devil — to bring life and immortality to 
 light — ^to deliver us from the bondage of fiavifh fear — 
 to give us the vi(J>ory over death — to convert it into a 
 covenanted raercy — and put into our mouth that tri- 
 umphant fcng. Oh death ! where is thy/ting ? Oh grange ! 
 ivhcre is thy victory ? the fiing of death is fin ; and the 
 firength of fin is the law. But thanks be to God who 
 givcth us the vi^ory through our Lord fefus Chrift i. 
 Cor. XV. 55, ^^^ ^y. From them alone we fnouldex- 
 ped: light and comfort, counfel and prayers. It is cur 
 duty to prepare for Vv'hat awaits us — To make feafona- 
 ble and acceptable and ample provifion for ourfelves a- 
 gainft all probable, much more again ft certain exigen- 
 ces and troubles and events ; it is then to prefer the 
 ibciety of the faints ; the excellent of the earth : of whom 
 ihcxijorld isiiot tvorthy. Heb." xi. 38. 
 
 IMPROVEMENT. 
 
Ser. XIIL of P lorn Sodeit, 11% 
 
 IMPROVEMENT. 
 
 I. This fubjecSt corre^ls the groundlefs miftake 
 and condemns the guilty condu(5i of thofc who avoid 
 and defpife the faints. 
 
 It has long been fafliionable and by fome account- 
 ed reputable to heap reproach and contempt upon thoff 
 that fear G od and keep his commandments ; wlio hate 
 evil — who abflain from the appearance of it — \\'arcli 
 the motions of their own fmful hearts — dread fellow- 
 fliip with the works and friends of darkuefs — who copy 
 the example of Chrift ; who did no hn— who daily im- 
 plore the prote6lion of divine grace — and labor in all 
 things to keep a confcience void of offence both tov/ards 
 God and man. But he, who judges righteous jixlg- 
 meiit ; who cannot be blinded or prejudiced, deceived 
 or warped, fpeaks of them and treats them with refpetS: 
 in his word, honors them and delights in them and 
 manifefts himfelf to them and dwells in them. Since thou 
 waji precious in my fight thou hajl been homrablc^and I hu-va 
 loved thee. Ifa. xHii. 4. Forthe Lord ckHghiethintbFe : 
 a7id as the bridegroom rejoiceih over the bride, fo fiddlihy 
 God rejoice over thee. Ifa. Ixii. 4, 5. The predovs fom 
 of Zion, comparable to fine g^ld, how are they cjhemcd 
 as earthen pitchers. Her Nazarites ivere purer :ha>i 
 /now J they were whiter than milk, they luere more ruddy 
 than rubies^ their polijklng was of fapblre. Lam. iv. 2„ 
 7. They are called faints — the exeellent — chofen ^of 
 God and faithful. "They are comely through Chrift's 
 comelinefs put upon them — They are the lights of ih'; 
 world — the fait of the earth. If the word of truth 
 juflly defcribes their dignity, their worth, their ufeful- 
 nefs and importance to mankind, while it ftrengthens: 
 the patience and hope and obedience, and the joy of 
 chriftians, it proclaims the palpable error and aggravat- 
 ed guilt of thofe who cannot think juftly nor fpeak ref- 
 pecftfully of them, nor affociate with them, nor bear 
 with them, nor give them reft, nor endure their contin.- 
 iiunce on the earth, who rejoice m prcfent attempts 
 
 mads 
 
2i6 The Advantages Ser. XIII. 
 
 made by a nation of avowed Atheifts and others in dif- 
 ferent countries to fcourge them as with the befom of 
 deftruftion and overthrow the foundations of govern- 
 ment and religion and deftroy the church of Chrifl:. 
 Let fuch, and all fcoffers and defpifers of faints re- 
 nounce their errors, repent of their contempt and join 
 themfelves to the cordial and excellent friends of the 
 truth. God will not always keep filence : he will do 
 terrible things in righteoufnefs. At which you may 
 wonder ; but defpife the faints no longer left you per- 
 ifli. 
 
 II. Unspeakably preferable is the holy fellow- 
 iliip of faints to the intercourfe of other fociety — efpe- 
 cially of all vicious fociety. 
 
 Multitudes are buried in the world. They 
 vigoroufly purfue no other concern. Other concerns, 
 though important and fpiritual, appear as nothing to 
 them : Their hearts and their converfation are full of 
 the v/orld — Some are bent upon the acquifition of 
 wealth — fome of honor and fome of pleafure. An in- 
 timate connexion with them will probably alienate us 
 from heaven, produce neglcft of religious duties and 
 confine us to earth. If we aflbciate with thofe who 
 live in immorality, our dread of it will likely abate, our 
 deteftation of it will decline ; we Ihall approach near- 
 er to it, become familiar with it. If v/e clofely con- 
 nect ourfelves with thofe who explode and banter the 
 fundamental articles of chriftianity, with thofe who nev- 
 er introduce them, and do not defire to underftand 
 them, we iliall fulfer manifold evils. Such an intimate 
 union will prove like the fiery and fatal darts of the evil 
 one. We fliall negleft thofe articles, difbelieve them, 
 and, probably, make fliipwreck of faith and a good 
 confcience. If we gladly or incautioully yet frequent- 
 ly aflbciate with the known children of difobedicnce, 
 the flaves of their lufts, the enem.ies of vital piety and 
 the haters of the truth, fhall we not alfo become the 
 fame perverfe children, the fame miferable flaves, the 
 
 fame 
 
S£R. Xni. of Pious ^octetp ai; 
 
 fame bitter enemies, the fame undifguized haters of the 
 befl things ? Prefervation we cannot expeft — we can- 
 not pray for it. The means of fafcty will be neglected. 
 While, if the children of the light, the friends of pie- 
 ty, the defenders of the truth, the excellent of the 
 earth are our chofen companions, that which is good 
 and delightful may be expelled to flow from fuch holy 
 intimacy. When thefe two fituatlotis are compared and 
 underflood a doubt of the excellency of the holy com- 
 munion of the faints cannot prevail nor exifl. 
 
 III. Let real chriflians be purfuaded to revive the 
 fpirit and power of genuine chriftian communion and 
 render it more exceedingly beneficial and dcfirable to 
 themfelves and to others. 
 
 When religion generally declines, this commun- 
 ion may dwindle into formality, the original defign of 
 it be too much overlooked, and the primitive fpirit with 
 which it was upheld and characTtcrized awfully degene- 
 rate. It has been conveyed to us in the hiilory of the 
 earlier times of chriftianity, that chriflians, their con- 
 dition being peculiarly trying, entered into folemn 
 leagues of holy friendfliip, entrufled all their fpiritual 
 concerns with each other, put the care of their own 
 fouls into one another*s hands as a mod facrcd depofit, 
 not negle£ling o'- ihem themfelves ; but to obtain 
 ftronger fecurity for their prefervation from fni and their 
 growth in godlinefs and eternal life: They became 
 pledges to each other of procuring fpiritual bleflings 
 for all who had brought themfelves under the bonds of 
 fo folemn a covenant. They mofl folemnly flipulated 
 in their feveral diflinft and fmall focieties to caution, 
 reprove, keep, comfoft, pray for and blefs one anoth- 
 er and labor continually for their mutual, holy and e- 
 temal welfare. A practice fomewhat correfpondent is 
 worthy of recommendation and our imitation. Let us, 
 my chrifllan brethren, follow in very evil times a prac- 
 tice of fo good report, fo replete with folid benefit and 
 productive of fatisfa(5lbn. At leafl let chriflians, io 
 
 D D their 
 
21 3 the Ad-dania^cs Ser. XIII; 
 
 their different circles, ufe freedom about their religious ' 
 concerns, impart their whole fouls t© one another, coun- 
 fel, admonilh, rebuke, watch over, pray with and for 
 one another, quicken, edify, fettle and citabiifh one 
 another in the faith and religion of thegofpd. While 
 your zeal is according to knowledge, and your love 
 without diilimulatioa, and your love of one another 
 groweth, you cannot ferve one another too eife£l:ually 
 in love. The more abundantly you thus drive togeth- 
 er for muiud profit, and a plentiful beftowment of di- 
 vine mercies the more ufeful and fruitful and joyful will 
 you be.. Befides-, a fleady and more irapiirtial confor- 
 mity to the will of Chrifl and a brighter imitation of 
 iiis life, the model of perfeclion, will filence flander, 
 confound oppofition, recommend your communion to 
 others and tend to encreafe the number of difciples. 
 When thfy believe that God is in you of a tnuh : 
 When, they fay, as formerly, behold! hczv thefe chr'if- 
 ■tianx love one another ; when they teftify for you how 
 foberly, uprightly, inoffenfively, charitably, exempla- 
 riiy and ufefully you live, many may glorify God on 
 your account and yield therafclves to be the Lord's in 
 an everlafting covenant ; and fay to you, AVe will join 
 your chriftian and brotherly aflemblics, for furely you 
 have the fpirit of God : furely God is with you. Thus 
 you will difFufe the rich favor of your good ointments 
 far and wide, further and wider, augment your pref- 
 ent joy and brighten your future crown of unfading 
 gion/. 
 
 IV. We infer the fuperior excellency of the com- 
 munion of faints in heaven. Chriflians are now fanfti- 
 fied'but in part. The befli have mixtures of imperfec- 
 tion and weaknefs, of paiTion and corruption which 
 depreciate their fellowlliip and mar their excellence, 
 and dctraft from their ufefulnefs and dirainifli the ad- 
 vantage and joy of union to them. In heaven imper- 
 fection will wholly ceafe. There will not be the leaft 
 difcoveries nor the fecblefl: cvercifes of envy, jealoufy, 
 
 felfiihnefs 
 
Ser. XIIL cf Pious Society. 219 
 
 felfHhnefs and ill will. The light will be ftrong, the 
 love vehement, the communion uninterrupted, the un- 
 ion indiffoluble, the joy full, the benefit immenfe and 
 everlafting. Let all then prize and third ardently for 
 the perfection of heavenly bleflednefs. 
 
 V. Let the importance of divine friendfliip and 
 fpiritual union to Chrifl: deeply imprefs all our hearts. 
 
 If we fliould cultivate fuch an efteem fcr the fcl- 
 lowfhip of faints — fuch a defire for it, and e;<prefs iiich 
 delight and joy in it and acknowledge fuch 'gratitude for 
 ^t and pray for its advancement ; how much more fl:ould 
 we prize the favor and feek the prefence of God — de- 
 fn-e friendfliip with him and com.munion with him — 
 likenefs to ChriO: and a participation of the grace of 
 the Spirit. Cod is a Friend that will never leave us-^ 
 a Father who will never rejec: his children — a Pcriion 
 that wiU always fatisfy us. Jefus Chrifl is a Prophet 
 who v/ill always guide us — an High Prieft who will al- 
 ways intercede fcr his difciples — a- King who will always 
 rule in us and fubdue ail enemies for us. The Holy 
 Spirit can always work within us, comfort us, keep us 
 from evil; furniili us for all fervices, fuftain us in all con- 
 flicts, fan£l:ify all events to us and perfeft that which 
 concerneth us. Thefe divine perfons will be our faith- 
 ful, merciful, fufficient and unfailing friends — in trou- 
 ble and joy, living and dying, in time, at the day qf 
 judgment, in heaven andthrough etei-nity. 
 
 SERxMOlN 
 

 SERMON XIV, 
 
 FAMILY' GOVERN MENr AND FILIAL DUTY. 
 
 Hebrews xii. 9. firil claufe. Furthermore, ive 
 had Fathers of our Jlefij "jjhich correded us, and %Vf 
 gave them reverence. ■ 
 
 {7 ROM the difcipline and correftive reflralnts, which 
 earthly parents lay upon their children, the Apof- 
 tle argues the neceffity and utility of thofe rebukes and 
 chaflifements, which the people of God fuftain, from 
 his fatherly rod. From that filial refpefl and rever- 
 ence, which dutiful children render to their earthly pa- 
 rents, under thofe wholefome rebukes and conflraints, 
 "which they lay upon their paffions and conduft, the A- 
 poftle infers, that humble and cheerful fabmillion, 
 vwhich the children of God fliould yield to him, when 
 he infiicls upon them his faithful rebukes and corrective 
 vifitations. 
 
 Our text aliords a reafon, not only, for our en- 
 tire fubmilTion to God and humble veneration of his 
 power and wifdora ; but, alfo, clearly eflabliflies the 
 authority of parents over their offspring and the obli- 
 gations of filial piety towards earthly parents. I fliall, 
 therefore, take occauon from our text to difcourfe to 
 you upon thofe two great and important fubjeCts, Fam-:- 
 tl'j Government and Filial Piety, Thefe are duties, my 
 
 tiraately 
 
Ser. XIV, eind Filial Duty, 221 
 
 timatejy conne(5led and mutually dependent ; and bear 
 a place of firft confideration, in the fcheme of chriil- 
 km morality. 
 
 Our fubje<ft, then, divides itfelf into two main 
 branches : 
 
 I. To treat of that authority and government 
 which parents and heads of houfes fhould exercife in 
 their families. ^' We had fathers of our flefli which 
 jcorrefted us. 
 
 II. To define, that fubmiflive reverence and piety 
 which children and other domeflics fliould render to 
 parents and the heads of families. 
 
 **^ And we gave them reverence." 
 
 I NEED not labour to prove a point, fo obvious, 
 from our text, that the correftion, which parents had 
 given to their children, was a difcharge of duty and 
 merited approbation. And the return of reverence, 
 from their children ; was an indifpcnfible obligation and 
 a natural expreFion of gratitude. This conftruftion of 
 the Apoicie's words being admitted, we deduce from 
 them a conclufive argument, in iupport, both, of pa- 
 rental government and filial piety. We proceed 
 
 I. To treat of that authority and government 
 which parents and heads of houfes fliould exercife in 
 their families. 
 
 " We had fathers of our fieili which corrected 
 us.'* 
 
 Under the denomination of Fathers of our flefli 
 we include thofe, who are, actually the parents of chil- 
 dren, and, alfo, thofe who, in the providence of God, 
 are placed at the head of families, with children and 
 domefl:ics committed to their care and infpe£l;icn. — Ev- 
 ery mafter and miftrefs of a family fliould cultivate the 
 tender aiTe^lions of real parents, towards their oiE. 
 fpring ; and exercife that watchful folicitude and con-s 
 cern, for all the fubordinate branches of the family, 
 which will prompt the mofl: a<flive exertions, for the belt 
 AJ]aprovement and happinefs of thofe committed to their 
 
 • truft. 
 
a2 2 Fmnily Govenmeut Ser. XIV. 
 
 trnil:. In tins way, the lofs of real parents will be in 
 a gooddegree, compenlkted to orphan cliildrcn. Thefc 
 tender difpofitions, in the heads of families, would op- 
 erate as lively incentives to a good and impartial gov- 
 ernment of their children. 
 
 Parental love is the firllandraoil effecliial prin- 
 ciple of an equal and wife difcipline'of the children, 
 and domerLics of a family. That parental love, which 
 is the fpring of an equal and Vvife difcipline in families, 
 is, wholly, diverfe from that fond and indulgent weak- 
 siefs, which reflrains forae parents from checking the 
 luftful defires and purfuits of their o€spring. It is not 
 parental love, it is a faulty weaknefs of mind, which 
 prx^veuts parents from laying vigorous reftraints upon 
 the licencious appetites and violent paiTions of y^uth, 
 in tlieir age of inexperience and folly. 
 
 Fa.iental love ought to be tempered with jud- 
 ice and directed by prudence, or it will be poorly qual- 
 ified for the wife and happy management of a family. 
 Parents, who love without difcretion and exercife an 
 attention to their children, without a fupreme regard 
 to moral re(5litude, may fliow, indeed, their fondnefs 
 and indulgence ; but their management of the family 
 will fcarcely deferve the name of goverament : It may 
 command our pity j but never our approbatipn and 
 efteem. 
 
 Hayin® dated thofe moral and focial affections 
 which, mofl elTentially, prompt parents to the faithful 
 difcharge of family government, I fliall now endeavour 
 to fliow in what this government conlids, and how it 
 may be well adminiilered. 
 
 Family government is the right ordering and 
 management of the temporal concerns and the moral 
 and religious ftate of thofe, who, ufually, dwell to- 
 gether under the fame roof or in one family. The 
 prerogative of government belongs to the Father of the 
 family, widi the afllllance of his wife, who is given tO' 
 him, by God, to aid lum in iliis important work. 
 
Ser. XIV. d^id Filial Duty. 223 
 
 V/iiEN a family is deprived of the Father or the 
 Mother, then the whole adminiflration devolves upon 
 the fiirvivor, and hov;cver inconvenient, mufl be man- 
 aged by the remaining parent. The other members of 
 the family muft yield a dutiful fubmilhon to the furviv- 
 jng head. 
 
 As it is a rcquifite qualiScation in a go'od ruler to 
 provide for the fublilience and fafety of his fubjecls ; 
 \o it is nccelTary in the Father of a family, that he take 
 meafures to fecure the members of his houfehold from 
 wrongs and injuries, and provide for their healthful, 
 comfortable and reputable fubfiflence in the world ; — 
 that he adminifler fuch accommodations to all, as will 
 render their lives the Icaft burdenfome and mofl: cafy 
 and ap;recable to them. Parents are to nourifli and 
 cherilli their children in fucli a diligent manner as to e- 
 vince that their growth and profperity are objefts of 
 their attention and folicitude and that they take a pleaf- 
 ure and fatisfaifllon in fupplying their wants. They 
 are to provide for their houfehold. For he, who neg- 
 le(R:s this fervlce, proves, that he knows not the duties 
 and feels not the tendernefs of a parent. " But if any 
 provide not for his own, and fpecialiy for thofe of his 
 own houfe, he hath denied the faith, and is worfe than 
 an infidel." To fuflain our children is an obligation of- 
 nature and an injunction of religion. This implies, 
 that a parent by prudence and induftry lliould exert 
 himfelf, in thofe occupations, by which, the property 
 of the family may be fo increafed, as to afford a fuSi- 
 cient and comfortable fubfiflence to all the members. — - 
 For this end the children and inmates of the family muPj 
 be, early and carefully, educated in a courfe of aifilve 
 diligence, in fouie lucrative calling, for the benefit of 
 the whole. 
 
 An indulgence to floth and idlenefs or to ufelefs 
 and unproductive employments is a grofs negleCi: on the 
 part of parents and tends, dlreftly, to impoverifli and 
 render miferable their children, and eventually, to make 
 
 them 
 
22-4 PamlJy Government Ser. XIV, 
 
 tliem unprofitable to themfelves and a nulfance to foci- 
 ety. Heads of families, therefore, muft fee that their 
 children, tvhen able, earn their own bread and not 
 wafte and fquander the fruits of other peoples labour. 
 If necelTary, they muft ufe, not only, counfels and in- 
 ilruftions but, authority, reflraint and difcipline to pro- 
 duce among their children thefe falutary effects. 
 
 Another branch cf family government is, to 
 excite in the minds of children, a grateful fenfe of their 
 dependence, and of their obligations to their parents 
 and a dutiful refpeft for their authority. Parents nev- 
 er can difcharge the duties of government until they 
 have eflab/liflied their authority and a prevailing influ- 
 ence over the minds and conduct of their children.—- 
 The pleafure of parents muft be regarded as a law and 
 the children's attention be bent upon gratifying their 
 wifties and fulfilling their expectations. This afcenden- 
 cy muft be employed in directing, aright, the inclina-- 
 tions and purfuits of the whole family. 
 
 Parents fhould labour to render their authority 
 eafy and their commands acceptable to their children. 
 In this way they will gain fuch an habitual controul o-- 
 ver their offspring as will enable them to purfue their 
 beft fpiritual and temporal interefts with efficacy and 
 fuccefs. Having, by wife, benevolent and uniform 
 exertions confirmed their authority vvith their children, 
 parents fhould ufe this fingular advantage, to mould 
 their hearts and praftice, to a decent and virtuous de- 
 portment in the world. 
 
 For this end, the Parent is to apply himfelf to 
 the inftru6i:ion of his children, in thofe principles and 
 duties, which are of the firft magnitude. And firft of 
 all labour to eradicate that narrow and felfifti difpofition 
 of the heart, by which, they ai-e engrolTed, folcly, 
 with their own interefts and concerns. From their in- 
 ' fancy children fiiould be taught, that they are related! 
 to others, that they are not made for ,themfelves, nor 
 are they to live to their own. private advantage. They 
 
 fliould 
 
Ser. XIV. a2id FiliaJ, Duty. 225 
 
 'ihauld be led to regard the rights of others and to pur- 
 fue their happinefs, as a leading branch of condudt 
 through life. 
 
 Could parents, by wholefome inftrutftions, by a 
 fpeaking example and by frowning upon and punifliing 
 all inftances of a narrow felfiflmefs and negligent re- 
 gard of other people's happinefs, cultivate in the minds 
 of children .an enlarged and dilinterefled method of 
 thinking and afting, they would lay the foundation of 
 all the great and beneficial afFe£lions of fecial life ; — 
 they would fct their offspring in the path of true hon- 
 our and fubftantial ufefulnefs. By fuch early cultiva- 
 tion children would be able, in the progrefs of life, not 
 only to enjoy fociety but, materially, to fubferve the 
 interefts of it, by a generous and virtuous courfe of 
 praftice. It is a great obje^l to make children feel the 
 obligations of their' focial relations and excite them fac- 
 redly to fulfil thofe obligations, however laborious and 
 painful the tafk. 
 
 Should parents find their children inclined to a- 
 ny diflionourable and vicious courfe or guilty of any lit- 
 tle and unworthy adlion, they muft labour for their im- 
 mediate amendment before the principle be rooted and 
 the vice habitual. An attention, too early, cannot be 
 paid to the opening paiTions of youth to curb thofe 
 which are exceffive and eradicate the criminal ; and to 
 fubflitute in their place noble and generous fentiraents 
 of benevolence and virtue. Every thing ufeful and 
 liberal in the infant mind is to be encouraged and cul- 
 tivated by fuitable teftimonies of approbation and ani- 
 mating rewards. Every thing felfifli, bafe, fraudulent, 
 falfe and malicious is to be reprobated, reflrained and 
 puniftied with uniform ftriftnefs and in many cafes with 
 a ft:ern and rigid feverity. Children are to be taught, 
 by the lofs of parental favour, by Vv'holefome rebukes 
 and faithful correclions, thftt vice i? infamous and de- 
 llru^live to happinefs. 
 
'2 2.6 Family Government Ser. XIV, 
 
 The difciplinc of the rod is not defigned for tlis 
 common and daily correftion of childilh follies and foi- 
 bles ; but if fome bafe and degrading fault has been 
 committed, which argues a perverfe and malicious mind, 
 the evil ought to be cured by applying the correftion 
 of ftripej. Bafe oifences lliould be corre^cd with fer- 
 vile punilliments. 
 
 But corporal punifhment is the 1 ail remedy ; it 
 is to be applied with much caution, with much accom- 
 ffanying inflruftion and rebuke ; with the utmofl cool- 
 iiefs and deliberation and for low, fordid and malig- 
 nant oifences. 8uch is human depravity that very few 
 perhaps can be reared to mature age without requiring 
 rat one time or another, the corredion of ftripes : But, 
 certain it is, that all children do more or lefs require, 
 not only ufeful counfcl and exhortation, but Hern rep- 
 rehenfion and rebuke. The timely exercife of fuch re- 
 buke may, iii moil cafes, prevent all the future labour 
 and difficulty of training children to a decent and vir- 
 tuous life. 
 
 Probably no method is more effectual to excite 
 children to ihun vice, than the Ihowing of them the in- 
 famy and evil confequences of it, in fome perfon, with 
 whom, they are acquainted or by fetting before thera 
 the more pleafmg example of one made ufeful a,nd ref- 
 pe^able, by the practice of the oppolite virtues. The 
 parent's own example has he greateft cffeft, either, in 
 confirming or weakening the good difpofitions of his 
 children. He may let his own good example fpeak for 
 itfelf and operate its ov.'U happy effe<5ls. But, if he be 
 wife, he will Ihidioufly propound the virtuous example 
 of others to the notice and imitation of his children. 
 The reputation and advantages, which, one man. ha^ 
 gained, by conquering his lulls and extirpating deep 
 rooted habits of wickednefs, may animate children to 
 attempt a reformation, where they find themfelves m.ofl 
 inclined to tran^grefs and guard them from falling into 
 Glares laid for their ruin. The dreadful miferies and 
 
 remorfe. 
 
Ser. XIV. and Filial Duly. 227 
 
 remorfe, which habituiii offenders hicur, when proper- 
 ly, rcpreferited, are a ufeful and ftriking leflbn to chil- 
 dren and youth. Bnt in iome way or another, either 
 by perfuafion or conihaint, by example or precept, it 
 fliouJd be the u-nwearicd labour of all parents and heads 
 of families to cure the nari'ownefs and felfillinefs of 
 their children's minds ; that narrow fel£flinefs, which 
 renders them fo infiguificant and ufelefs, if not, io in- 
 jiarious and mifchievous to fociety. 
 
 Parental influence and authority mull be, vig- 
 oroufly employed to ftrangle the baneful lulls of the 
 .carnal and fenfual mind and to nip the fii-ft Ihoots of lin 
 and vice, which lliow themfelves, in the early pra£lice 
 of their tender offspring. 
 
 It is a great point gamed, when the' minds of 
 children are furniflied with good moral fen^nnents and 
 thofe ufeful propenfities, which will lead tnera to re- 
 gard the happinefs and fecure the approbji'tion of thofe, 
 with whom, they are connected in life. / For this end 
 they m.ull be taught focial duties and bo'diffuaded and 
 reltrained from all illiberal feelings and praftices ; be 
 led to confult the intercfls of the family and fociety in 
 which they dwell, and to demean the^ifelves as \vhole- 
 fome members of the civil cgmmui]^ty, where provi- 
 dence has fixed their lot. They fliould be taught to 
 become active, virtuous citizens of ihe ftate, and to fill, 
 jvith dignity, ail thofe ftations, to/^hich, they may be 
 called in the progrefs of life ; to b^ obfequious and fub- 
 miffive to their fuperiors, to be li/ind and benevolent to 
 their equals, and to be courteous and condefcending to 
 their inferiors. / 
 
 Parents ihould, not only, bend their attention 
 to the produftion and cultivation of thefe focial virtues, 
 but, learn their children to reverence themfelves ; to 
 exercife fobriety, temperance, chaffity and felf-govern- 
 ment ; to mortify their unrujy palBons and fubdue their 
 fenfual appetites. They mufl be rcffrained from all 
 thofe excefics, however ^leafing to flefli and fenfe, 
 
 vhich 
 
2 2S Family Government Ser. XtV. 
 
 which will debafe their character, as rational, account- 
 able and immortal beinps. 
 
 Above all, parents arc to direft their principal la- 
 bours, in the government of their families, by good 
 examples, by virtuous counfels and by falutary correft- 
 ions to difcipline the minds of their offspring to a Jenfcf 
 of their dependence upon God, tj[ieir obligations to 
 worililp and obey him ; and, efpecially, to elevate their 
 minds to the high duties of the chriflian religion ; to 
 repent of all fm ; to look for mercy and forgivenefs 
 throug^i Chrifl Jefus j devoutly to attend his ordinan- 
 ces ; fin^cerely to keep his laws ; and to expert final 
 happinef{--j foiely, through his righteoufnefs and the 
 fan^^tifying'^ influences of his holy fpirit. 
 
 To this, as an ultimate object, mufl all the at- 
 tention, care and watchfulnefs of parents be directed ; 
 even, to make their children, the children of the Moft 
 High God and wife to their eternal falvation in Heav- 
 en. This is I'he firft, this is the laft duty of parents tp 
 govern their ci'iildren for God and to train them up in 
 the nurture ana^. admonition of the Lord. We now 
 proceed to fpeak \ 
 
 II. Of that fubmiffive reverence and piety ts^hich 
 children and othei * domeftics Ihould render to parents 
 and the heads of f , amilies. 
 
 *^' And we g. ive them reverence.'* 
 The obligatioi ^s of filial piety lie, not only, upon 
 children to their own ' parents, but alfo, upon all youth 
 placed under the care of mailers and guardians. Maf- 
 ters and guardians are, in the providence of God, plac- 
 ed in the parent's ilead : And are bound to the fame 
 affectionate care, as tho ugh, the children committed to 
 them were the fruir of ti ^eir own bodies. For this rea- 
 fon, the mafler or guardr ^ is entitled to a grateful re- 
 turn of filial affechon and i reverence. My obfervatione, 
 therefore, will apply^ wit! "^ equal force, to children by 
 birth and ?doptiot5. 
 
Ser. Xiy. and Filial Did}. 229 
 
 Let us refleft upon the nature of this duty of 
 filial piety — the principles upon which it is founded — - 
 and the manner in which it is to be exercifed by chil- 
 dren towards thofe who have the infpeftion and care of 
 them. 
 
 What we denominate ^lial piety, in our text, is 
 denominated reverence. This is a refpeftful veneration 
 and efleem for the perfons and charafters of parents — 
 a cordial affeftion and dutiful fubmilTion to their author- 
 ity — a ready obediencje to their commands and a 
 
 watchful attention to every intimation of their will, 
 Thofe, alone, truljr, reverence their parents, who ftand 
 in awe of their difpleafure and deprecate it, as an ef- 
 fential evil ; who labour to fulfil their jufl expectations 
 and accomplifli their wifhes ; who fludy to render them- 
 felves pleafmg and acceptable, and to promote their 
 parent's happinefs. 
 
 Filial piety prompts youth to Hum thofe con- 
 nections and purfiiits which are painful to their parent's 
 hearts ; to watch the indications of their pleafure and 
 to anticipate their defires ; to relieve them of their bur- 
 dens and anxieties ; to adminifter to their necejGlties ; 
 and by every method to alleviate the troubles and cares 
 of declining age, It is the folicitude of pious children, 
 that their parents enjoy, as much fatisfaClion, as will 
 confiil with the vicifTitudes and frailties of this tranfito- 
 ry life, and die with the tranquillizing hope, that, whea 
 they are lodged in the dull, they fhall be fucceeded by 
 an oiFspring eminent for a reputable and virtuous de- 
 portment. 
 
 The higheft earthly felicity of parents depend up- 
 on the character and conduCl of their children : Upon 
 ft) earthly objeCt are their hearts fo, earneftly, intent, a« 
 the good conduft and happinefs of their defcendents. 
 Filial affection and piety will lead children to regard 
 thefe feelings of their parents ; not to mar their enjoy- 
 ments nor difappoint their hopes. By an obfequious 
 deportment, they will cqgvince their parents, that their 
 
 pleaidng 
 
2 3 '3 Family Government Ser. XIV. 
 
 pk":ifing cxpeOations will, probably, be anfwered. Du- 
 tiftii children will multiply the tender offices of love 
 and gratitude to their parents ; will dilcover their deep 
 iiud feeling kii'^'''. of obiig.ation and dependence ; will 
 praftife the duties of gratitude ; and upon every occa- 
 fion will provCj that their humble reverence is equalled, 
 only, by their parent's fond aix! endearing love. 
 
 They prefer the fociety, the counfels.and inflruc- 
 tions of their parents to thofe of all others. By their 
 meek fubmifiion they teach others to refpecl their par- 
 ent's chara<5ler. They conceal their failings, patiently 
 fuilain their infirmities and animate and enliven their 
 
 ypy^' ,. . . • 
 
 This filial piety n explained, in fcripturc, by o- 
 beying our parents ; by fubmitting to their authority 
 with humble reverence ; by yielding, quietly, to their 
 corre^lions and redraints j and by crowning them with 
 every poffible honour. 
 
 Children, who reverence their parents, will 
 not trefpafs upon their overweaning indulgence ; nor 
 take advantage of their weaknefs ; nor expofe- their 
 defecls ; nor conceal their good properties and virtues. 
 A true child will feel his own reputation, comfort and 
 ufefulnefs to be, intimately, connedled with thofc of his 
 parents. He will neither defpife the inftruclions of his 
 Father nor forget the law of his Mother : remember- 
 ing. That a wife fon maketh a glad father, but a fool- 
 i{h fon is the licavinefs of .his mofher. This alluring 
 motive will quicken affeflionate and dutiful children to 
 virtue and wifdara, That parents have no greater joy 
 than to fee their children walking in the paihs of truth and 
 honour. The plcifure of ^ dutiful child, in his own 
 honours and advantages, arifes, elfentially, fromacon- 
 fideration of that joy and fatisfa£tion, which it iaiparts 
 to an aged father or mother. 
 
 Ticus, in a numberlcfs variety of ways, do fifial 
 piety and reverence difplay tacmfclves — by grieving at 
 the difpleafure and rejoicing in the favotir and approba- 
 tion 
 
Ser. XIV. and Filial Duty. 2^1 
 
 tion of parents — by accounting the parents frown a fe- 
 vere piinifliinent and his fmiles a rich reward — by (et- 
 ting a uniform example to the family of quiet fubniif- 
 fion — by an atftive and chearful difcharj^e of every du- 
 ty : — by amending a fault upen tlie iirll notice of the 
 parent's difpleafure — -amd by purfuing, with redoubled 
 diligence, thole virtuous purfuits which have engaged 
 his approbation. 
 
 The pious youth leans hir^ iindeiitanding to paren- 
 tal wifdom and experience for inilruftion, what courfes 
 to purfue, and with what companions to allociate. Thus 
 does he le:u-n to go in the way of the wife and the good ; 
 to forfake the paths of fumers and the feat of the fcor- 
 ner. He is obfequious to the oirders and regulations 
 of the family, in which, he lives, efpecially, thofe reg- 
 ulations, which relate to the miprovement of the mind, 
 the promotion of morals and virtue, and the wgrfhip 
 and fervice of our God and Redeemer, When chil- 
 dren honour and reverei"K:e their parents, family order 
 and peace are feciire ; all, mutually, enjoy reputation 
 in the world, comfort with ei¥:h other and favour with 
 God. The fecret of God's love is upon their, taber- 
 nacle. 
 
 Now let us ice, upon what priiKiples and found- 
 aticHis, this excellent and ornamental grace of filial 
 piety is grounded. 
 
 Dutiful refpe£l: and filial reverence in children 
 IS, but, the natural and cafy expreiSon of gratitude, to 
 thofe tender and difcreet parents, who bear a prudent 
 and vigilant aSedion to their offspring. Love begets 
 love. An open and generous mind will, ever, prompt 
 youth to honour and reverence th^ir parents, and to 
 repay their watchful cai?e with humble, obfequious 
 duty. 
 
 It is the wife ordination gf heaven, that a faith- 
 ful government exercifed by p-^ rents iliould be followed 
 by humble fubraifljon and filial obedieoce. Nature 
 aitd reafbn di^^ate to virtuous children the exercifes of 
 
 fUial 
 
232 Family Govermnerti Ser. XIV. 
 
 filial piety. In no other way, can they anfwer thofc 
 obligations, whick, a fenfe of right and wrong impofe 
 upon them. If there be any virtue, any good moral 
 fenfe, any commendable difpofition in the hftirts of 
 youth, they will feel the obligation of efteeming and 
 honouring their parents, as next, in order and impor- 
 tancCj to that duty, which they owe to God, the Uni» 
 verfal Parent. Does one remember his obligations to 
 the Almighty Father ? he cannot be unmindful of hi» 
 earthly parents ; he cannot forget thofe pains and cares 
 and labours by which he is brought into life, is reared 
 to 2.gt and taught to difcern between good and evil.- 
 The many anjdous toils and watchings, which, his par- 
 ents have exercifed for him, he cannot fail to repay, 
 with fervent aife^lion and habitual obedience. 
 
 Has he no difpofition to elieem and reverence his 
 parents } He has no foundation laid, in his mind, for 
 the faithful difcharge of any other relative duty in life : 
 He has no ingenuity, no gratitude, no fenfe of decen- 
 cy and propriety, which may lead him to refpeft the 
 laws, either, of God or man. 
 
 The principles of juflice and benevolence to men 
 and ©f homage and fubjeftion to God, feem to be laid 
 in the hearts of children, by an exercife of dependence 
 upon and gratitude to their parents, with wliom, they 
 are iirfl converfant and from whom, they realize the 
 firfl benefits and advantages of life. 
 
 The Author of being has implanted, in the ipinds 
 of children, a fenfe of their dependence on their par- 
 ent?, and of their obligations to plcafe and obey them ; 
 and not only fo, but, he has made thefe duties the fub- 
 jecl of frequent injunftions in his written word. They 
 are inculcated by repeated- divine precepts. And mul- 
 tiplied evils are threatened to thofe, who neglect to ful- 
 fil thefe obligations. God*s word and providence com- 
 bine their teflimony, in favour of thofe, who reverence- 
 their parents and in frowning upon all, who diilionour 
 and grieve them,. 
 
Ser. XIV. ^. md Filial Duty. 233 
 
 The command to honour our father and mother 
 is the firfl commandment with promife ; that is, this 
 commandment has temporal rewards and penalties an- 
 nexed to it. So that thofe, who honour their parents, 
 do, more commonly, live long and profperoufly in this 
 world ; while thole wicked children, who contemn and 
 difgrace their parents, do not live out half their days. 
 " The eye, that mocketh at his father, and defplfeth 
 to obey his mother, the ravens of the valley fliall pick 
 it out, and the young eagles iliall eat it.'* Numerous 
 examples of God's favour, to fuch as obey their par- 
 ents and of his anger againft thofe, who difhonour them 
 are recorded in his word and in the hiflory of his prov- 
 idence. We read God's rcfpe^l to filial piety, in the 
 inftances of Ifaac, Obadiah and Timothy. His wrath 
 hath been revealed againll filial difsbedience in the in- 
 ftances of Abfalom, Adonijah, the fons of Eli and the 
 fcofHng Illimael. 
 
 As God has infplred a fenfe of filial duty into the 
 hearts of children ; has teftified his difpleafure againd: 
 fuch as negleft it and his favour to thofe who regard it ; 
 has made parents inllruments of the being and happi- 
 nefs of their children ; and as he has made the felicity 
 of parents and children, the well being of fociety and 
 the glory of the church of Chrifli to depend, eflentially, 
 upon the exercifes of filial piety ; fo we mull conclude, 
 that this duty is, not only, well founded, but, of infi-- 
 nite confequence to human happinefs, both, in this life 
 and that which is to come. 
 
 APPLICATION. 
 
 life \Jl. Let parents and heads of families be ex- 
 cited to a wife and uniform government of their chil- 
 dren and houfeholds* 
 
 It is a fervice well pleafing to God. He has giv- 
 en his gracious approbation of it ; and, alfo, ample di- 
 reftions for the faithful performance of it. He has 
 granted fuch cHcouragements, fuch aflurances of fuc- 
 
 F F cefs, 
 
J 34 Family Government Ser. XIV. 
 
 tefs, as may well animate parents, refolutely, to begin, 
 and, diligently, to purfue a duty fo important and falu- 
 tary. In the good regulation of families a foundation 
 is, early, laid for a life of virtue and religion. The 
 honour of God is promoted ; that honour of God 
 which fliould be the great objeft of our defire and pur- 
 iuit. 
 
 By the wliolefome difcipline of youth, parents arc 
 the happy inflruments of fowing the feeds of early pi- 
 ety ; of producing a veneration for the great God and 
 a cordial liibje£lion to the laws and ordinances of Jefus 
 Chrill. They are employed in bringing their children 
 and domeflics, into a near and faving relation, to the 
 blefled Redeemer of fmners. They train up their off- 
 spring, not only, for a life of confcious re£litude, of 
 inward peace and of important ufefulnefs to their fel- 
 low men ; but, they prepare them to meet death with 
 fortitude and ferenity, and, after death, to go and dwell 
 •with God in the city of his prefence, there to be for- 
 ever engaged in the rapturous employmentsand to par- 
 ticipate the inelfable joys of a glorious immortality. 
 Parents, are not thefe advantages, to be obtained for 
 ourfelves, in conjunction, with our dear families, argu- 
 ment fufficient and more than fufficient to roufe our at- 
 tention to a duty fo fruitful of prefent and eternal ben- 
 efits ? 
 
 Certainly, a well regulated aifeftion for our 
 children muft excite us to educate them, by an whole- 
 fome difcipline, for Chrift ; to train them up in the 
 nurture and admonition of the Lord ; by a fpeaking 
 example of fobriety, of virtue and religion, by ufefut 
 lelTons of wifdom, by neceffary checks and reftraints 
 upon their faulty and vicious propenfities, to lay a 
 foundation for this fond and confoling hope, that when 
 we Ihall be called, another day, to account for ourfelves 
 and our families, we may be able to fay, " Here are 
 we. Lord, and the children whom thou haft given 
 
 •as." 
 
 An 
 
Ser. XIV. mid niial Du/y. i-,c 
 
 An additional argument, to enforce my import 
 taut exhortation, is, tliat children fland in great need 
 of parental diicipline and reflraint. At times, to lay 
 the check of reflraint and the compulfion of authority 
 upon children is the bell earneft and exprefHon of pa- 
 rental love. Youth are ignorant and inexperienced. 
 They want the friend'y cpunfel and experience of years 
 to guard therii^Qm the jGlares which lie, conflantly, in 
 their way, t|p 
 
 Happy would it be for youth, if they had no- 
 thing, but ignorance and inexperience, to miflead them. 
 Alas ! they have a vitiated body, defiled with impetu- 
 ous aiid feducing appetites. They have a depraved 
 foul,' given over to the dominion of unhallowed lufls. 
 They fee things thriDugh a falfe medium. They per- 
 ceive objefts through the channel of mifguiding facul- 
 ties. Their paliions impel them to diflionour ; to cour- 
 fes vile and degrading to their rational and imimortal 
 nature. Shall not parents, then, watch againft the in- 
 dulgence and growth of thefe vicious propenfities ? 
 check the riling defire of forbidden enjoyments ? and, 
 early, difcipline their children to that mortification and 
 felfdenial which is requifite to an honourable and ufe- 
 ful life ? When thefe propenfities are urgent, fliall not 
 parental authority be fixed and decifive to reprefs and 
 fubdue them ? Let parents negleft this correcting care 
 and they and their children fliall be the immediate fuf- 
 ferers. By fuch neglecft, parents, the youth fliall grow- 
 up in our families a feed of evildoers, to provoke the 
 fierce anger of the Lord againfl tiiem. They fliall be* 
 come crooked ferpents to hils at their parent's authori- 
 ty ; to poifon their reputation ; and to fling their fouls 
 with the mofl fubtle and penetrating anguilh and re^ 
 morfe. 
 
 Alas ! fond, indulgent Parents, blind to the fol- 
 lies and vices of your children ; What a mafs of re- 
 proach and agony are you heaping up for yourfelves ? 
 How lliall your negligence fpoil the dear offspring of 
 
 your 
 
2^6 Family Government Ser. XIV. 
 
 your bodies ? How fall will they ripen for infai-ny and 
 ruin in time and for eternity ? Do they make them- 
 felves vile and you reflrain them not ? Do you not, 
 early, bend them to the yoke of obedience ; to regard 
 your orders and to fulfil your demands ? They fliall be 
 the abhorrence of the good ; the grief of your own 
 fouls : They fliall teach the Lord's people to tranfgrefs : 
 They fliall be the fcourge and pell of the community 
 in which they dwell : And tffll Lord will, foon, do a 
 thing in your houfes, at which, both the ears of him, 
 who heareth it, fliall tingle. 
 
 But will you govern them as you ought, and as 
 God will enable you if you feek to him aright ? They 
 fliall be your ornament and rejoicing ; the comfort of 
 your pilgrimage ; the flay of your declining age : They 
 fliall enjoy as much of this world as fliall conduce to 
 their permanent happinefs : Thofe who dwell around 
 you fliall rife up and call you bleflTed- : extenfive con- 
 nections and future generations of men and of chrif- 
 tians fliall find occafion to extol God for that wife and 
 underftanding heart which he hath given to you and 
 which ycKi have fo, prudently, employed in ordering 
 your houfe in a perfefl way and in commanding your 
 children, after you, to keep the way of the Lord. 
 
 U/e ad. Let children reverence their parents. 
 
 My young friends, the rifing hope of the church 
 of God, be affured you have never more occafion to 
 venerate and love your earthly parents than, at thofc 
 times, when they maintain a wife and ftrift reflraint 
 over your unruly paiTions and lufts. They, commonly, 
 correal with reludlance and from an overbearing con- 
 viction, that it is ufeful and neceflary for you and will 
 conduce to your prefent and future happinefs. Under 
 all their counfels, inflru£lions aad reflraints, reverence 
 that fidelity and difcreet love, which has taught thera, 
 for good and fuflicicnt rcafons, to check both their own 
 inclinations and yours. Cultivate, for your parents, an 
 uninterrupted ai3e(rtion. Venerate their authority j do 
 
 honour 
 
Ser. XIV. and Filial Duty, 237 
 
 honour to their chara<51:.er and obey their commands ; 
 for this is good and well pleafing in the fight of God. 
 " Honour thy Father and thy ]Mother ; that thy days 
 may be long upon the land which the Lord, tliy God 
 eiveth thee. A men. 
 
 SERMON 
 
C^^H ftij-f /*^^^"**f^^tC-«^^ 
 
 SERMON XV. 
 
 STMJ^rOMS OF rHE HECLINE, AND IMPORTANCE OF 
 THE REVIVAL OF FAMILT RELIGION. 
 
 Genesis xxxv. 2. Then "JACOB /aid to his 
 houfehold^ and to all that ivere with him, put away the 
 Jirangs gods that are among yoii^ and be clean, and 
 change your garments. 
 
 'HE Patriarch Jacob, when he was journeying 
 from his Father's houfe to Padan Aram, bound 
 himfelf by a folcmn vow to almighty God, that pro- 
 vided he would fpread his pavilion over him, and re- 
 turn him in peace, the Lord Ihould be his God ; that 
 the flone which he had erefted for a pillar fliould be 
 God's houfe ; and that all that God fliould give him, he 
 would furely give the tenth to him. The prayer-hearing 
 God was gracioufly pleafed to grant him more than he 
 had requefled : but, it feems, Jacob, in the midlt of 
 profperity and fulnefs, had forgotten his vow ; or, at 
 leaft, deferred the payment. And in the beginning of 
 our context God reminds him of it. In the text we fee 
 the pious care and attention of Jacob in the matter ; 
 like a true fon of Abraham, he exercifes his paternal 
 authority, and excites his houfehold to their duty. He 
 was not afraid to fpeak as becomes the governor and 
 head of a family. He lays an iiijunflioii on his family ^- 
 
 irj 
 
Ser. XV, of Family Religion. 239 
 
 in two things : not on his wives and children on'ly, but 
 on his fervants alfo. 
 
 I ft. To put away the ftmnge gods that were 
 among them. How furprifing that ftrangc gods 
 lliould he harboured in the family of fo good a 
 man as Jacob ! And who had (o largely fhared in 
 the bounties of divine Providence, as well as the 
 riches of grace ! But the beft of faints are imperfeft — 
 His connivance at them muft be confidered as his in- 
 firmity — Certainly this was not a fpot of God's chil- 
 dren : for, what concord hath ChrilT: with Belial ? 
 What agreement hath the temple of God with idols ? 
 Jacob, being awakened to a fenfe of his duty and obli- 
 gations to his covenant God, requires them immediately 
 to abandon their deteflable images. 
 
 2d. He commands them to purify therafelvcs and 
 change their garments. Simeon and Levi, in a peculiar 
 manner, had need to change their garments, for they had 
 been defiled with blood. This was but a ceremony 
 fymbolical of changing and purifying the heart. 
 
 The fum of the matter is, they muft be in readi- 
 nefs to attend on a folemn ordinance. Jacob, as the 
 head of the fomily, and as one invcfted with parental 
 authority, charges them to prepare themfelves to meet 
 the Lord, in folemn afts of religious, inftitutedworfnip. 
 In the profecution of this i'ubjeft, my obje<ft is. 
 
 To give fome fymptoms and evidences of the de- 
 clenfion of family religion among a profefilng people — 
 then ftiow that when family religion is evidently on the 
 decline, it is highly incumbent on heads of families to 
 ufe ftreuuous and unremitting endeavours for its revi- 
 val. 
 
 L To give fome fymptoms and evidences of the 
 declenfion of family religion among a profefilng people. 
 
 Is it not an undeniable faft, that in families, where 
 there has been much of the appearance of religion, at. 
 times there are but partial fruits of it ? The houfc 
 which has been a Bethel, inftead of coutinuing to be at 
 
 houfe 
 
2.1':, 0/2 lbs Decline and Revival Ser. XV, 
 
 hoiife of prayer and religious exercifes, rather becomes 
 a. den of thieves. Family religion which is fo excellent 
 and amiable, and the glory of a people, is departed 
 from ; or at leaft, it is exceedingly on the decline. The 
 I ft. Sign I fliall mention of the declenfion of fami- 
 ly religion is, family converfation being engrolTed by 
 rlie things of this world. The ftate of family reli- 
 f^ion may be clearly afcertained from family difcourfe. 
 jnfpiration teaches us, that where the treafure is, the 
 heart will be alfo. And whether the heart and affec- 
 tions iSe placed moll intenfcly on earthly, or heavenly 
 things, may ufually be learned from general converfa- 
 tion. (Though, poffibly, fome may (o play the hypo- 
 crite, as to be undifcovered all their days.) When 
 worldly things uninterruptedly occupy the attention, and 
 the daily topic of family difcourfe is, what fliall we 
 eat ? What fliall we drink ? Wherewith (liall we be 
 clothed ? How fliall we execute our worldly projects ? 
 Hov/ (hall we incrcafe riches ? Or, as the Pfalmifl ex- 
 prelTes the fame thing, " who will fliew us any good ?'* 
 And the converfation of the family is rarely feafoned 
 with a v/ord concerning God, their duty, and the e- 
 ternal world : I fay, when this is the cafe, it is an in- 
 dication, that family religion is in a very languifliing 
 condition. How can fiimily religion be faid to be in a 
 flourifliing ftate, when there is not a fyllable uttered 
 refpc<rting divine and eternal things from one week, or 
 month, to another ? Solemn and frequent difcourfmg 
 cf the things of God and the foul, has a great tenden- 
 cy to promote religion, and maintain the power of it in 
 a family. And indeed, this is an effential branch of 
 fiimily religion : God gave commandment to Ifrael, to 
 maintain religion in their families ; and to this end di- 
 reeled them, to teach his laws diligently to their child- 
 ren, and to talk of them when they fat in their houfes. 
 Were religious conference unimportant, and ufelefs, 
 we cannot fuppofe, God would have fo ftrii^lly enjoined 
 it upon the families of his people. 
 
 How 
 
Ser. XV. of Family Religion. 241 
 
 How deplorable the condition of that family in 
 which there is no femblance of piety ! How furprifmg- 
 ly forgetful muft fuch be of their own immortal fouls 
 and eternity ! All polling, on the wings of time, tow- 
 ards that world, " from whofe bourn no traveller re- 
 turns," and ftill perfeftly fecure and unconcerned ! 
 None making the inquiry,, " what fhall we do to be fa.v- 
 ed." But not to digrefs, in a word, will any deny that 
 religion is on the decline in that family, where there is 
 no difcourfe either of the nature or importance of it ? 
 
 2dly. When the he^ds of the family are not 
 careful that the feveral members of it, both children 
 and fervants, who are adult, attend on family worfliip, 
 it argues not only remiflhefs in duty, but a great want 
 of piety. 
 
 Is it not a melancholy truth, that fomejndulge 
 their houfehold in abfenting themfelves from morning 
 or evening facrifice ? Are not fome negligent as to the 
 choice of the fitted feafon, unitedly, to offer their fup- 
 plication to Heaven for family mercies ? Have we not 
 reafon to think, and fay, of fuch houfes, as Abraham 
 did to Abimeleck, Surely the fear of God is not in this 
 place ? Has not every member of the family a precious 
 and immortal foul ? Does not each one fland in need of 
 the pardoning mercy of God ? Why then fliould not 
 every one have an opportunity, and be directed, in un- 
 ion with the family, to feek it at the throne of divine 
 grace ? Reafons and motives, certainly, are not want- 
 ing, to enforce this as a duty. When parents are fo 
 negligent, what reafon is there to expe£l:, that their 
 children will ever entertain a facred regard for religion ? 
 The probability is, that there will be lefs appearance of 
 it, from time to time, in fuch a houfe, .till the very form 
 of it become extinct. When Cain left the worfliip of 
 the altar which his father had ereded, he foon call off 
 fear, retrained prayer, and became a vile profligate, 
 and vagabond in the earth. 
 
 G G .3dly, 
 
242. On the Dicline and Revival Ser. XVc 
 
 3d]y". A NEGLECT of reading the word of God 
 .(U a family is an indubitable fymptom of the declenfion 
 of religion. To be very religions, and to negled con- 
 ference v/ith the word of God, is an abfurdity. All 
 true friends to religion entertain a cordial regard for 
 the word of God, whfch is its fource. The pfalmift 
 gives it as the character of truly pious perfons, that 
 they take delight in God's word, and make it familiar 
 ta them, " Bleiled is the man who walketh not in the 
 counfel of the ungodly, nor ftandeth in the way of fm- 
 ners, nor fitteth in the feat'of the fcornful : but his de- 
 light is in the law of the Lord ; and in his law doth he 
 meditate day and night." Such make ufe of the fa- 
 cred oracles in application to their own particular cir- 
 cumft ances, and for the inflruftion and direftion of their 
 houfehold. T'hey make them daily the man of their 
 connfel, and improve them as a light to their feet and 
 a lamp to their path. And, in common, it may be 
 laid down as a maxim, that in thofe families where the 
 Bible is frequently reforted to, and intimately converf- 
 ed with, there is true religion ; and where it is treated 
 v/ith negleft, and feldom read, there is no religion. 
 Some portion of the holy fcriptures, extraordinaries 
 excepted, flionld be read in fiimilies daily. And in 
 proportion as this duty is omitted, contempt is caft up- 
 on them, and their divine author. And fuch omiiTion 
 is an argument of the great want, if not of the entire 
 deftitution of true religion. 
 
 4ly. The negleft of pious inftruftion is a fad ev- 
 idence of the declenfion of family religion. Where 
 family religion is in its glory, godly inftru^Vions drop as 
 the honey and the honey comb. The children and do- 
 meftics are taught the fear of the Lord — the preciouf- 
 uefs of their fouls — their danger of perifliing, while 
 unregenerate — their need of an intereft in the Saviour 
 — the excellency and gain of godlinefs — the wifdom of 
 feeking God without delay, and making fure a title X.o 
 his favour. They are informed, that it is not the 
 
 command 
 
Ser. XV. of Fafiiily Religion. 243 
 
 command of man merely, but of God himfelf, to feek 
 the Lord while he may be found, and to call upon him 
 while he is near. In that houfe where fuch parental in- 
 flru(ftions are faithfully adminiftered, we may hope 
 there is fomething of the power of religion ; but how 
 great the reverfe, where no fuitable care and pains 
 are taken to inftruft the family in the way of duty and 
 happinefs ! And indeed, are not fome heads of fomi- 
 lies fo indifferent and unconcerned, whether or not their 
 houfehold be made acquainted with neceilary truth and 
 duty, that they grudge a little expenfe, to teach them 
 to read the holy fcriptures ? Do not fome practically 
 declare, that they think that loft, which is expended 
 in education ? And it may be, their children are as ig- 
 norant of the very firft principles of religion, as of the 
 Koran of Mahomet, fudging from appearances, may 
 we not well conclude, that too many heads of families 
 are far from realizing, that the command given to If- 
 rael, is ftill in full force ? Deut. vi. 6, 7. " And thefe 
 words which I command tliee this day, diall be in thine 
 heart, and thou llialt teach them diligently unto thy 
 children, and jQialt talk of them when thou fitted in 
 thine houfe, and when thou walked by the way, when 
 thou lleffc down, and when thou rifeil up." 
 
 Abraham, the father of the faithful, has fet a 
 good example for heads of families to train up their 
 houfehold in religious knowledge, and wifdom's ways ; 
 the happy fruits of his care and fidelity may encourage 
 parents to this duty : if we caft our eye on Gen. xxii. 
 7. we may fee how intelligent his fon Ifaac was in the 
 law and cuflom of facrifices : " And liaac fpake unto 
 Abraham his father ; and faid, my father ; and he faid, 
 here am I, my fon. And he faid, behold, the fire and 
 the wood ; but where is the lamb for a burnt offer- 
 ing ?" In this inftance he difcovers the fruit of his good 
 education, and inflruftion in matters of religion. Abra- 
 ham felt the importance of fupporting family religion, 
 and well inftrufted his houfe. This fidelity in him is 
 
 aihgned 
 
244 On the Decline and Re'vival Ser. XV. 
 
 affigned as a reafon, why God would not hide from 
 him his defign to dcflroy the cities of Sodom and Go- 
 morrah — " And the Lord faid, fliall I hide from Abra- 
 ham that thing which I do : Seeing that Abraham Ihall 
 furely become a great and mighty nation, and all the 
 nations of the earth fh'all be blelTed in him ? For I know 
 him, that he will command his children, and his houf- 
 hold after him, and they fliall keep the way of the 
 Lord, &c. But when heads of families have not, hke 
 this pious patriarch, faithfully difcharged parental du- 
 ties, what melancholy inflances have there been in all 
 ages of the world, of difregard to piety, and deprav- 
 ity of manners, in their offspring ? Hence v^-e may 
 make this obfervation, that, as the profperous ftate of 
 f;imily religion will be difcovered in parental, pious in- 
 in(lru<ftions ; the reverfe may be inferred, when fuch 
 inflructions are nep-lefted. 
 
 5thly. When immoralities are perpetrated by 
 the members of the family, and parents neither admin- 
 ifler corre^ion, reproof, or reilraint, it is an evidence 
 of the declenfion of family religion. Their negleft to 
 reprove iniquity in thofe under their charge, is a tacit 
 connivance at it ; or, a filent approbation of it. They 
 virtually bid them God fpeed in their fmful ways ; and 
 hence are partakers with them in their guilt. And have 
 we not reafon to fear that more than a few heads of 
 families are thus culpable ? This was Eli's fault ; his 
 fons made themfclves vile, and he reflrained them not. 
 For this negleft, God informed him, that he would 
 judge his houfe forever. And thofe who would wifh 
 to efcape Eli's curfe, mull cautioufly avoid his fm. The 
 wife man's advice is, " Chaften thy fon while there is 
 hope, and let not thy foul fpare for his crying" — He 
 like wife fays, " The rod and reproof give wifdom ; 
 but a child left to himfelf, bringeth his mother to fhame. 
 Correal thy fon, and he fhall give thee reft ; yea, he 
 iliall give delight unto thy foul.'' Too many are crim- 
 inally carelefs in this matter j like Gallic in another 
 
 "cafe. 
 
Ser. XV. c/* Family Relighh 245 
 
 cafe, mind none of thofe things. Some may be tim- 
 orous, and afraid of grieving, or difpleafmg their chil- 
 dren, fliould they chaften them for offences : but what- 
 ever may be the caufe, this is a very faulty omiifion. 
 And when fm is winked at by them, or not reproved, 
 it is a very fure token that family government is not 
 fupported, and religion is on the decline. 
 
 6thly. Irreverence and difrefpe^ of parents 
 are another argument of the fame truth. Parents 
 themfelves are ufually the blamable caufe of fuch de- 
 linquency. Their carelefs inattention to parental du- 
 ties naturally breeds contempt in their children. If pa- 
 rents do not keep their'places as heads of the family, 
 and fupport their dignity and authority, it would be a 
 "wonder, fliould their children treat them with due rev- 
 erence ; or, that piety fliould flourifli in the family. 
 But as to the virtuous woman, it is faid, " her chil- 
 dren rife up, and call her blelTed." Solomon has fet 
 children an example of a refpeftful behaviour towards 
 their parents : Though he was the king of Ifrael, and 
 lived in the greatefl fplendor of all earthly monarchs, 
 yet, (inltead of forgetting his obligations to the . medi- 
 ate authors of his being, as too many do,) he exhibit- 
 ed a reverend refpeft to his mother ; fcnfible that this 
 would be an honour to him, as well as his duty. Sec 
 I Kings, xii. 1 9. " Bathflieba therefore went unto 
 king Solomon, to fpeak unto him for Adonijah ; and 
 the king rofe up to meet her, and bowed himfelf to 
 her and fat down on his throne, and caufed a feat to 
 be fet for the king's mother, and ilie fat on his right 
 hand.'* This one inftance of refpeft, was a greater 
 honour to him than his crown. And this proclaimed 
 his good education j that he had been, " trained up 
 in the way he fliould go." But when children are 
 heady and ungovernable, and walk in the ways of 
 their own heart, and in the fight of their own eyes, 
 and inflead of reverencing, trample on their parents ; 
 their demeanor exhibits a ftriking proof of the dcclen- 
 
 fion, 
 
t24"'-> On the Decline and Roui-val Ser. XV. 
 
 iion, yea, the deftitution of family religion. For, were 
 this duly liipported, it would create a reverence and fil- 
 ial fear in the hearts of children towards their parents ; 
 which is their indifpenfable duty. Agreeably to Levit. 
 xix. 3. "Ye iliall fear every man his mother, and 
 his father ; I am the Lord your God." 
 
 ythly. The fame truth appears very evident, 
 when there are contentions, and difcords in the family. 
 Families of piety are families of peace. Is it fuppofa- 
 ble, that piety is operative in the hearts of thofe, who 
 live in bitter difagreement and animofity ? Piety and 
 difcord have no more fellowfliip, or connexion with 
 each other, than Chrift with Belial. Thofe, who live 
 in chriftian love and peace, may hope and expeft, that 
 'the God of peace will dwell with them •; but on no 
 other grounds may families look for the favourable pre- 
 fence of Deity ; the contrary fpirit and practice being 
 totally repugnant to the chrillian character. A holy 
 and jealous God is fo far from winking at the fm of 
 family contention, that he views it with abhorrence. 
 This monfter, this demon of difcord not only baniflies 
 the /{JZ6'(?r of religion from the hearts of men ; but of- 
 ten the very form of it ^rom /ami lies. Is it not a com- 
 mon cafe, that in that houfe where there is lading con- 
 tention, there is little or no prayer, religious commun- 
 ion or concern how they may promote each others befl 
 and eternal interefl ? On the whole this obfervation 
 may be made, without exception, viz. in whatever 
 family there is much contention, and lading divifion, 
 religion, (if there be any at all) is on the decline. 
 Though polTibly there may be the form, yet the power 
 of it has departed. 
 
 Are thefe things fo ? Are thefe things which 
 have been fuggefted, fymptoms and evidences of the 
 declcnfion of family religion ? Then have we not abun- 
 dant caufe to fear and conclude, that family religion is 
 greatly on the decay, even in tliis land of light ? And 
 this is a gloomy omen, and befpeaks our fervent fup- 
 
 plications 
 
Ser. XV. of Family Religion. 247 
 
 plications to xllinighty God, that he would pour out 
 his fpirit, revive his work, and excite and quicken 
 heads of families, efpecially thofe who liave been thus 
 negligent, to their refpeftive family duties. Which 
 leads me to confider the 
 
 2d. Thing propofed, viz. That, when family relig- 
 ion is evidently on the decline, it is highly incumbent on 
 lieads of families, to ufe (trenuous and unremitting en- 
 deavours for the revival of it. ' 
 
 The ftate of religion in Jacob's family was fuch, 
 when he was commanded to go up to Bethel, that it 
 was requifite fomething eiTe^lual ihould be done, to re- 
 drefs its defers, and bring about a thorough reforma- 
 tion. It was neceflary that Jacob fiiould exert himfclf 
 in fo good a caufe, when they had introduced , flrange 
 gods among them. So it is highly neceffary, when 
 religion in the family, either in its power or form, is 
 manifeftly declining, that the heads, of it fliculd vigor- 
 oully exert themfelves, in the ufe of ail proper means, 
 that a revival and reformation may take place. 
 
 ift. Argument I fliall adduce to enforce this 
 duty is, that unlefs endeavours be ufed, religion, where 
 there may be fome appearances of it, will continue to 
 decline. It is eaiier to loofe two fleps in religion, than 
 gain one. 
 
 Declension is agreeable to unrenewed nature. 
 It is to fwim down the current. It is confentaneous' to 
 the corruptions of the depraved human heart. And 
 the world is fuited with it. Were a revival natural and 
 eafily obtained, it might be eire<fted without zealous 
 efforts ; but it is far otherwifc, on account of the 
 Itrong oppofition to it from the world, Satan, and in- 
 ward moral corruptions. The cafe before us is very 
 parallel with that of entering into the kingdom of hea- 
 ven. Men mud jftrive and be in good earneji, if any 
 thing be done to e'ffeft. We may hope that God will 
 blefsand fucceed fuitable exertions j but what grounds 
 have we to expcft this revival, when it is not fo much 
 
 as 
 
24S On the Decline and Revival Ser. XV. 
 
 as attempted by the heads of the family ? Jacob had no 
 expectation that the diforders of his family would be 
 remedied, fliould he himfelf remain fupine and inaft- 
 ive : We find, he not only commanded them to put a- 
 way the ftrange gods that were among them, but took 
 effectual care that his orders lliould be obeyed ; and 
 that they fhould have no further opportunity to pay 
 divine honors to their idol gods, as in the 4th of the 
 context, " And they gave unto Jacob all the ftrange 
 gods that were in their hands, and all their earrings 
 which were in their ears ; and Jacob hid them under 
 the oak which was by Shechem.** 
 
 sdly. The flourllliing of real chriflianity in com- 
 munities depends much on the good flate of family re- 
 ligion ; which fliouid be a powerful inducement with 
 heads of families to exert themfelves in this important 
 bufmefs. 
 
 I AM far from infmuating, that it comes within 
 the verge of their power, to change the hearts of the 
 members of their family, or implant a gracious principle 
 in them : This is a work peculiar to deity ; but as to 
 external reformation, they may do much, by the com- 
 mon afTiilance of divine grace. Jacob could not infpire 
 the hearts of his family with reverence and purity, and 
 thus prepare them for the folemn occafion upon which 
 they were going to Bethel ; yet he could prevent their 
 carrying ftrange gods with them. And the profpeCl 
 of fuccefs may be a fliraulus with parents to engage in 
 this duty their faithful labours, accompanied with their 
 own good example, and have the moft direft tendency, to 
 influence their lioufehold, to attend to the one thing 
 needful — X.o awaken from fecurity — to promote relig- 
 ious thoughtfi^lnefs, and induce them to feek and ferve 
 the Lord our God. Their conftant, pious endeavours 
 will habituate them to religious fervices, and tend to 
 keep down, and even eradicate that powerful antipathy 
 to holinefs and divine fervices, ^yhich naturally poffeffes 
 the huraau heart. 
 
 What 
 
Ser. XV, of family Religion. 249 
 
 What probability is there, that pure religion 
 and undefiled will flourilh among a people, if family 
 religion be not fupported, and if parents do not ftrive 
 to purge out the leaven of wickednefs ? Civil rulers 
 may make good laws, and fee them well executed. 
 Minifters of the gofpel may be faithful in warning oth- 
 ers of the danger and demerit of fni, decrying the vi- 
 ces of the times, and urging a compliance with the 
 terms of gofpel grace ; yet in vain fhall we expeft the 
 flourifhing and fpread of vital piety, if family religion 
 be not fupported, or parents be remifs in performing 
 the duties they owe their children. The good feed 
 will foon be choked for want of domeftic cultivation. 
 But let family religion revive ; and the houfes of God's 
 profeffing people become Bethels, places of religion 
 and godlinefs, and then we may hope for a glorious 
 revival of religion in our land. To behold religion 
 growing as a vine, and fending forth its roots as Leba- 
 non. 
 
 3dly. Another cogent argument to the duty re- 
 commended is, that the family in which religion is de- 
 clining and dying, lies expofed to the judgments of 
 God. The Mod High is angry with fuch families, and 
 fometimes teftifies his difpleafures in this world by his 
 judgments : agreeably to Jer. x. 25. " Pour out 
 thy fury upon the heathen who know thee not, and 
 upon the families who call not upon thy name.'* God, 
 with a jealous eye, obferves the families of his people, 
 whether, like David, they walk before him with per- 
 feft hearts. Holy Job v/as apprehenfive that his fons, 
 in their feafting, had fmned ; which he, doubtlefs, fear- 
 ed, would incur tokens of the divine difpleafure, in 
 judgments upon his houfe. See his pious care, chap. 
 i. ver. 5. " And it was fo, when the days of their 
 feafting were gone about, that Job fent and fanftified 
 them, and rofe up early in the morning, and ojfifered 
 burnt offerings according to the number of them all : 
 for Job faid, it may be, that my fons have finned, and 
 
 H H curfed 
 
S50 On the Decline and Revival Ser. XV. 
 
 curfed God in their hearts. Thus did Job continual- 
 ly.'* God threatened to judge Eli's houfe forever, for 
 the wickednefs of his fons, and in that he did not ex- 
 ercife his authority in fupprefTmg it as became a -parent^ 
 as well as an high prieft and a judge in Ifrael. God 
 cxercifed Jacob with fore affli£lions in his family, not 
 merely, becaufe he had not performed his vow, but in 
 that he did not fupprefs their idolatry. Do family fms 
 and declenlion expofe to the judgments of heaven ? 
 Then is not this confideration a loud call to the work of 
 reformation ? 
 
 4thly. Another motive for ailiduous endeavours 
 to effed a revival is, that declenfion incurs a forfeiture 
 of God's proteftion and bleffing. The divine favours 
 ought by no meam to be confidered as unimportant ; 
 but more to be valued than gold, yea, than much fine 
 gold. They are fafe, vv^horn God keeps, and blefled 
 indeed whom he blelTes. But when God withdraws 
 his prote£lion and bleffing, the very walls and bulwarks 
 of the family are thrown down, and a gap is made in 
 its hedge of defence, for judgments to enter. And 
 God juflly withdraws from thofe who withdraw from 
 him. With the froward, we are taught, God will 
 iliew himfelf froward ; while the righteous he compaff- 
 es with his favour as with a fliield. Do you, who are 
 heads 6f families, value perfonal and family bleifmgs ? 
 Do you wilh for the fmiles of a gracious God on your 
 houfes ? Strive to reform whatever may be amifs ; left 
 you kindle the divine refentments, and provoke the 
 Moft High to fay of you and your houfe, as he did 
 of EU's, that he will judge it forever. 
 
 5thly. Another argument for fludious endeav- 
 ours after a revival may be, that this efFefted, will 
 give a hopeful profpe£t of the order, piety, and hap- 
 pinefs of the rifing generation. Thofe who are now 
 upon the ftage of fife, mud foon quit it : one genera- 
 tion after another paffes away in rapid fuccefiion. And 
 what confolation would it adminifter to ferious chrif- 
 
 tians 
 
Ser. XV. cf Family Religion, 251 
 
 tians in a dying hour, to realize a good foundation 
 laid for the piety and well-being of the rifmg genera- 
 tion ; efpecially, if they themfelves in their proper 
 (lations, have contributed their mite towards the good 
 work — But, on the other hand, if family religion be 
 apparently decaying, and dying, how dark a cloud 
 overfpreads the rifmg generatioti ! What confufions 
 and miferies await them ! All will readily concede to 
 this as a truth, that if children and domeflics be train- 
 ed up in irreligion and diforder, there is a very flender 
 foundation laid for their well-being here or hereafter. 
 But fliould family religion revive 5 and parents adopt 
 the virtuous refolution of Jofliua, the fervant of the 
 Lord, that as for them and their houfe, they will fervc 
 the Lord, they might juftly hope, that God would be 
 the God of their feed and blefs them. Surely love to 
 pofterity fhould excite us, who are heads of families, 
 to do our utmoft in the promotion of that which is fo 
 defirable and important. And how fliould we tremble 
 at the thought, of teaching irreligion by our own prac- 
 tice ! Children are too prone to pattern the neglefts 
 and vices of their parents ; yet, for the encourage- 
 ment of parents it may be faid, they often entertain a 
 high efteera of their virtuous and religious couniels and 
 examples, and are happily influenced by them. The 
 confideration of which gave rife to that pertinent direc- 
 tion of the wife man, " Train up a child in the way 
 he fliould go : and when he is old, he will not depart 
 from it." 
 
 IMPROVEMENT. 
 
 ifl. From what has been obferved, have we not 
 too great reafon to fear, and conclude, that family re- 
 ligion is languifliing, even in this land which is exalted to 
 heaven in point of religious privileges ? How wide the 
 difference between the prefent and former days ! Do 
 not fm and iniquity unabaflied rear their brazen front I 
 Will not this obfervation apply, not to a few individu- 
 
 als 
 
252 ' On the Decline and Revival Ser. XV. 
 
 als merely, but to many families ? To what an height 
 has immorality arrived ! Where ihall we difcover the 
 ancient fpirit of ftriftly fanftifying the fabbath ; or, the 
 fervors of heavenly converfation ? Where fimilar pious 
 counfels, and folemn warnings of parents to their chil- 
 dren ? In how few inftances Ihall we difcern that facred 
 regard for public worftiip, and zeal for the honour and 
 glory of God, which appeared in our forefathers ? 
 Hov/ much has the fpirit of prayer and fupplication abat- 
 ed ? Might we be made acquainted with the ftate of 
 religion in many of the families of God's profeffmg 
 people, fhould we not, probably, be filled with aflon- 
 iftiment at their negligence in point of religious and in- 
 ftituted duties ; and adopt David's exclamation, (were 
 grace in lively excrcife in our own hearts) viz. " hor- 
 ror hath taken hold upon me, becaufe of the wicked 
 who forfake God*s law !'* And might our pious Ancef- 
 tors rife out of their graves, they could fcarcely real- 
 ize, from prefent appearances in the moral world, that 
 this was the land which they left at death. Were houfes 
 to pafs under a thorough examination, fliould we not 
 have abundant caufe to conclude, (and by the fame tok- 
 ens which have been exhibited,) that family religion 
 is on the decline ? How much have parents loft their 
 authority ? and how few children pay them due fear 
 and reverence ? 
 
 These, with other omiiTions which might be men- 
 tioned, are the fruits of declenfion and evidences of 
 deep degeneracy in religion. Hence, 
 
 2dly. If we may draw any inference from paft 
 difpenfations of divine Providence towards a profefTmg, 
 backfliding people, have we not grounds to fear, that 
 this land is ripening for ruin ? Is not this intimated to 
 us by the decaying, dying ftate of family religion ? We 
 may expeft that all true piety will foon difappear, if 
 family devotion expires : the latter is the prelude to 
 the former — And declenfion is a ftep towards rejection. 
 It is true, God exercifed Jong fuffering towards the 
 
 Jews 
 
^ER. XV. of Family Religion, 253 
 
 Jews under their backflidings : " How, fliys he, fhall 
 I give thee up, Ephraim ? How fliali I deliver thee, lu 
 rael ? How iliall I make thee as Admah, and fet ihc^ 
 as Zeboira ?" Yet at length he cut them off for their 
 unbelief and wickednefs — " In the place where it was 
 faid ye are my people, it was faid ye are not my peo- 
 ple." And negligence of family duties, we may fup- 
 pofe, was at the bottom of their national wickednefs, 
 ferved to fill up the meafure of their fm, and hafleu 
 their ruin. Hence, 
 
 3dly. We may infer from our fubjeft one reafon, 
 why the rich and inedimable means of grace with which 
 we are favoured, are not more effectual, viz. the un- 
 faithfulnefs of parents to their important trull. There 
 is not a people under heaven, who are more highly fa- 
 voured and diflinguiflied, in point of religious privi- 
 ledges, than we are. And we do not jeopard our lives 
 in the profeffion of Chrift, as many, in former ages, 
 have done : But though we are indulged fucli choice 
 means of grace, how few are there, comparatively, 
 who are favingly benefited by them ? How amazingly 
 does a carelefs Laodicean fpirit prevail ! How many at 
 the prefent day excufe themfelves from the gofpel en- 
 tertainment, for no better reafons, than thofe affigned 
 by thofe grave difpifers in Luke xiv. ? What multitudes 
 are fo ravilhed with the love of riches, and worldly 
 enjoyments, that they are chearful, conftant votarifts 
 at Mammon's fhi-ine. And we may expeft that thefe 
 things will be fo, till family religion revives. The want 
 of this often renders the moft powerful means ineifec- 
 tual. When the word makes fome impreffion on the 
 mind, it is foon loft. Though the tender minds of chil- 
 dren and youth are folemnly affeftcd, yet, through the 
 delinquency of their parents, how often does their 
 goodnefs become as a morning cloud and the early 
 dew ? Hence, 
 
 4thly. We may infer the prefent indifpenfable ob- 
 ligatiou of all parents, to ufe their unfainting efforts 
 
 for 
 
254 On the Decline and Revival Ser. XV. 
 
 for the revival of family religion. Among the various 
 things which are needful in our land, this is one, not 
 of fmali moment. .. And the great inattention to the 
 things of our eternal peace, which is fo vifible, is 
 deeply to be deplored. 
 
 Let us then, who are heads of families, exert 
 our authority and influence for effefting a reformation 
 in thofe under cur charge ; and never think we can 
 take too much pains in the caufe of God and religion. 
 Inftead of countenancing iniquity, let us boldly appear 
 on the Lord's fide, and flera the torrent, left we be 
 confidered and treated, as partakers in the guilt of 
 others. If we are not partakers in the fms of others, 
 neither fliall we be in their plagues, efpecially, in the 
 coming world ! Noah had the manly, commendable 
 fortitude, to feparate himfelf, by exemplary piety, 
 from the wicked world around him. And righteous 
 Lot refufed to fwim down the current of the times ; 
 and they were both happily exempted from the com- 
 mon deftruftion. 
 
 Should our endeavours for the revival of relig- 
 ion be fucceeded in our own families only, we fliall fe- 
 cure the bleffing of God to ourfelves and our houfe- 
 hold. And we may place an holy confidence in the 
 God of all grace, that he will beftow his favour on 
 our ofi'spring for a great while to come. For we read, 
 " He hath given meat to them who fear him, he will 
 ever be mindful of his covenant** Should not true re- 
 ligion revive, many will eternally periOi j yea, many 
 of God's profelTmg people will fail of grace ^and glory. 
 The bare form of godlinefs will never enfure future 
 felicity. Our Saviour has, in few words, decided this 
 point, " except a man be born again he cannot fee the 
 kingdom of God." 
 
 This matter merits careful examination. Let us 
 examine the ftate of our families by thofe fymptoms of 
 dcclenfion which have been exhibitedj and labour fpec- 
 
 dily 
 
Ser. XV, of Fiwiily Religion. 255 
 
 dily to rectify whatever defeats we may defcry, either 
 in principles or morals. 
 
 I r might not be unprofitable for us, frequently 
 and ferioufly to confider, that our time is fliort at thq 
 iongeft, in which we can fit at the head of our families* 
 And we may, Very fuddenly and unexpecledly, be re- 
 moved by death ; at which period it will be forever too 
 late to amend our error. Let us, therefore, now fliake 
 off lloth, awake to duty, and adopt the pious refolu- 
 tion of that eminent fervant of the Mod High God, 
 depending on divine grace, that " as for us and our 
 houfes, we will ferve the Lord.*' If we faithfully ex- 
 ecute fuch purpofe of heart, we fliall not only have the 
 folace of an approving confcience ; but meet the plau- 
 dits of our great Lord and Mafter before the alTcmbled 
 univerfe, at the judgment of the great day, and receive 
 from him. that bleffed fentence, " Well done, good 
 *' and faithful fervants, enter ve into the joys of your 
 « Lord/' Jme.v, 
 
 SERMON 
 

 SERMON XVI 
 
 rHE UZE AND IMPORrANCE OF CHRlS'TIAl^ lNSrfTU=. 
 
 rioNs. 
 
 Acts li. 41, 4I. Then they iv ho gladly received 
 lis ivord^ ivere baptized : And the fame day there were 
 added unto them about three thoufand fouls. And they 
 continued ftedfajlly in the Apofiles* dodrine and felloivfhipi 
 and in breaking of breads and in prayers* 
 
 JESUS, the Head and King of tlie church, having 
 purchafed it by his blood, made the necelTary pro- 
 vifion for its conftitution, and appointed the means re- 
 quifite to its edification, commiffioned his Apoftles to 
 teach in his name and difciple all nations to his religion, 
 to gather and organize churches, and adminifler his or- 
 dinances. He afcended into heaven ; and on the day 
 of Pentecoft, (this was a feftival celebrated by the Jews 
 at the finiihing of their harveft, in teflimony of their 
 f'Tatitude to God for giving them the bleffings of har- 
 veft.) Some, have obferved that this day of Pentecoft, 
 was the very day on which the law was given at Mount 
 Sinai : And on this day, about ten days after his afcen- 
 fion, Chrift endowed his Apoflles with power from on 
 high, by the extraordinary eftufion of the holy Spirit 
 in the miraculous gift of tongues. The text informs 
 
 us 
 
Sjer. XVI. cf Chrlftian hiftitutions. 257. 
 
 us of the fignal fuccefs of the fermon preached by St. 
 Peter on this occalion, the plenteous fpiritual harveft 
 reaped by it ; about tliree thouland converts to the 
 chriflian faith, were added to the church, on that me- 
 morable day, and as the fruit of a fingle fermon.— 
 How many thoufand fermons have fince been preached 
 without the appearance of the converfion of one foul ! 
 
 In this inftance feveral favouring incidents concur- 
 red to give eihclency to the fermon. Peter's hearers 
 were the very pcvfons Vv'ho, but a (hort time before, had 
 been aftive or acceifary in crucifying that fame Jefus 
 whom Peter now preached, and teilificd to their faces, 
 " that God had made him both Lord and Chrift.'* 
 His wounds were yet bleeding in their guilty confcien- 
 ces. Alfo the miraculous gift of tongues conferred on 
 Peicr and other illiterate {.iliermen, his fellow Apoftles, 
 did much to prepare the way for fuch fignal fuccefs. 
 We may add, his hearers, as the fifth vcrfe informs us, 
 were devout men, ftudious to know the - truth, grofsly 
 ignorant, but difpofed to receive information and con- 
 viction. Above all thefe the extraordinary cooperation 
 of the holy fpirit which attended the word preached 
 and produced that rich harveft. 
 
 THESii three thoufand new converts were baptiz- 
 ed and added to the church the fame day. Their ad- 
 niiffion to fellowfhip in the church was not fufpended 
 to give opportunity either for them.felves or others to 
 gain greater evidence of their gracious lincerity ; they 
 were admitted without delay : This Apoftolic example 
 may doubtlefs be fafely imitated. Thefe added to one 
 hundred and twenty of whom we find previous mention, 
 at that time made up the church in Jcrufalem, the firfl 
 chrifHan church ever formed. 
 
 The twovcrfes, which I have now read, informs 
 us of the manner how chriflian inftitutions were ufed 
 and celebrated by thefe primitive chriftians, in their pub- 
 lic aifemblies : Having gladly received the word, at Pe- 
 ter's mouth, they readily fubmit to and receive bap- 
 tifii), as the in.^itution oi Chrifl: j in whigh they chcar- 
 
 I I fully 
 
25 S The Ufe and Importance Ser. XVL 
 
 fully give up their names to Iilm, to be his voluntary 
 difciples and followers, and fignify their eameft defure 
 •and humble expeftation of being purified from fm by 
 his atoning blood, regenerated by his fpirit, and of 
 choice feal their engagements to be faithful and loyal 
 in his fervice, and their ftedfafl hope of inheriting 
 through his mediation, all the bleflings of the new cov- 
 enant. 
 
 Being baptized into Chrift, they put on Chriff, 
 and become incorporated with him as members of his 
 body, the church ; and facredly engage to abide and 
 walk with it, in all the commandments and ordinances 
 of the Lord blamelefs ; how they fulfilled thefe facred 
 vows the text informs us, 
 
 2. That they adhered ftedfaftly to the Apoflles 
 do£lrine, that is the doftrine which the Apoflles preach- 
 ed ; the doftrine taught in the fcriptures. As all chrif- 
 tians are built on the foundation of the Apoflles and 
 Prophets, i. e. the do£i:rinal writings of the Old and 
 New Teftament, fo this was the foundation on which 
 thefe primitive converts were built; to this they fted- 
 faftly adhered : this they relied en as the foundation of 
 their faith, and the rule of their practice : this they 
 received, revered and trembled at, not as the word of 
 men ; but as it is in truth the word of God. They 
 continued ftedfaft and firm in their adherence to this 
 foundation. The original word is of fh'onger import, 
 it fignifies that they adhered, with fortitude, patience 
 and perfeverance, to the divine word : with chriflian 
 heroifra they dared every difficulty and danger, with 
 patience they endured the greateft fufferings and with 
 perfeverance maintained their profeiTion and pra£^ice in 
 the face of all oppofition and peril : they continued 
 ftedfaft though with the jeopardy of their lives, and ev- 
 ery thing which men hold dear. 
 
 TeEY were ftedfaft and conftant in their attend- 
 ance on the public inftitutions of religion, the difpen- 
 fsition of the word and facraments j although conftrain- 
 
 ed 
 
Ser. XVI. of Chrijiian Infiiiitiiom. 259 
 
 ed from a regard to their own fafety to hold their relig- 
 ious alTemblies in the dead of night and in places of re- 
 tirement. As they were conftant hearers, fo alfo they 
 "Were confcientious doers of the word : with cautions 
 precifion they formed their hearts and lives by the rules 
 of that heavenly doftrine : this they embraced, not by 
 an implicit faith in their teachers, but upon careful ex- 
 amination ; " they fearched the fcriptures daily to fee if 
 thefe things were fo." iVfflduous to " prove all things 
 and hold fad that which is good." , 
 
 3. They continued ftedfafi:, not only in the Apof- 
 tles doftrine, but alfo in fcllowlhip. This may include 
 thefe three things, viz. fellowftiip with the Apoftles — 
 their focial communion among themfelves — and their 
 reciprocal communication of aid and benefits one to a- 
 nother. This evidently intends feliowftiip with the A- 
 pcflles and is what is efpecially implied ; " they contin- 
 ued ftedfaft in the Apolfles' fellowfliip as well as do6l* 
 rine, i. e. they adhered clofely to their own teachers, 
 their own minifters, and communion with them in their 
 miniflrations : and by their example difcountenance and 
 reprove the -fchifmatical conduft of profelTors who 
 without jufl caufe withdraw from their own minifters 
 and the congregations with which they are connected. 
 The firft chriftians, with one accord, v/ere conftant in 
 their attendance on the public inftitutions of religion, 
 difpenfed by their own minifters ; and in doing fo, give 
 an example worthy of imitation, which may adminif- 
 ter reproof and corredion to thofe who either, through 
 carelefTnefs and inattention, are negligent or unfteady 
 in their attendance on chriftian inftitutions, or for mere 
 curiofity, flight of their own minifters, or an itch for 
 novelty and change, forfake their own affembly and 
 minifter, and go otherwhere without neceftity or any 
 good reafon. This example may be of ufe to inftrufl 
 and convince us that it is incumbent on every chr|ftian 
 to continue ftedfaft in fellowfliip with thofe' teachers 
 ^ho have been regularly fet over them in the Lord. 
 
 The 
 
26o The life and hnpor tame Ser. XVI. 
 
 The v/ord fellowfliip fignifies company or joint 
 partnerllilp ; thev, who manage bufinefs in company, 
 whether trade or any other, are in fellowlhip, as they 
 feverally fliare the labour, expenfe, lofs and gain of 
 the bufioefs. People have fellowfliip with their minif- 
 ters when they willingly fliare with them in . the toil, 
 the cofl:, the hazard and incalculable profit of a due 
 attendance on the public ufe of chrifl:ian inftitutions : 
 That is, w'hen they attend with conilancy, with a do- 
 cile temper, truly defirous of rehgious infl:ruftion and 
 animation, ready to fubmit to and obey them, as their 
 fpirimal fathers arid guides. They then have fellow- 
 fhip with their miniflers when they fo improve the word 
 and other chriftian ordinances as to anfwer their great 
 defign, viz. The promotion of the common caufe for 
 which both miniflers and their people are fet apart, 
 jointly with united diligence and zeal, to labour ; it is 
 the caufe of chriftianity, the caufe of Chrift and of all 
 liis true difciples. 
 
 They alfo continued ftedfafl in fellowfliip among 
 themfelves, and communion one with another. As the 
 . locial intercourfe of faints in heaven conflitutes no fmall 
 part of the happinefs of heaven, fo the chriftian fel- 
 lowfliip of faints on eartk, affords a degree of heaven 
 upon earth. 
 
 Social feelings and exercifes arc efl^ential to the 
 happinefs of man ; but in order to thefe there muft be 
 a fuitablenefs of fentiment and difpofition : The primi- 
 tive chriflians were of one rnind and ©ne heart, and 
 thus adapted to coalefce in one body : For although 
 man loves aiid is happified in fociety, yet it is only the 
 fodety of thofe whom he loves : He cannot be delight- 
 ed and in fociety with thole whom he hates. It is the 
 nature of love to attract and unite men one to anoth- 
 er, on the contrary, hatred in its nature tends to difu- 
 nite, make them diflant and fliy one of another.— 
 Hence it is evident that brotherly love is of eflential 
 im.portance to ths delights and advantages of chrifliaa 
 
 fellowfliip : 
 
Ser. XVI. of Chrijlian Injiitiitms, 261 
 
 fellowfhip : the very term imports concord, agreement 
 and friendly intercourfe. 
 
 The fellowiliipofchriftians is that holy commun- 
 ion and partnerlliip which they have with Chrifl, in 
 all his benefits, by faith and among themfelves by love ; 
 and is a joint participation in the common privileges 
 and duties of chriilianity, and a reciprocal interchange 
 of the offices of love and brotherly kindnefs : It is held 
 and exercifed in great variety ; by no means principally 
 in a mutual communication of temporal benefits, tho* 
 this is neceflarily included ; but efpecially of fpiritual, 
 particularly, they have fcllowlliip in doftrine or faith as 
 in the text, they embrace the fame doftrines, and as to 
 things effential to falvation, at ieafl, they hold to the 
 fame fyftem or confeffion of faith. They have fellow- 
 ihip in mutual brotherly exhortation ; as required, they 
 exhort one another daily. Alfo in confolation and joy ; 
 they not only fliare jointly in the confolations of the 
 fpirit ; but have a feeling participation in each others 
 comforts and joys. In love, they are kindly aife6lion- 
 ed one to another in brotherly love ; cordial affeftion, 
 and to love as brethren is common to all the faints j ia 
 which they all have fellowihip* In humility and prop- 
 er fubmifiion : always ready to fubmit themfelves to 
 God, and one to another in his fear. In pity and 
 tender compafllon one to another. In prayer ; but 
 this being particularly noticed in the text, will of courfe 
 be confidered in its place. 
 
 Farther, chriftian fellowfliip includes a mutual 
 communication of benefits. " The multitude of them 
 who believed wa'e of one heart and t)ne foul ; neither 
 faid any of them that ought of the things which he pof- 
 fejGfed was his own ; but they had all things common." 
 The in tire union of thefe early converts is worthy of 
 remark and of imitation ; they were not merely one in 
 doftrine and fentiment, but one in affeftion, ** of one 
 heart <^nd of one fouL''\ 
 
 They 
 
•262 The Ufe and Importance Seii. XVT. 
 
 They were in reality what the members of the 
 chriflian church in all ages and places ought to be and 
 profefs to be, a band of brothers : An excellent pat- 
 tern for chriftians to imitate to the end of the world. 
 They behaved one towards another as members of the 
 fame body, animated by the fame head. Their ardent 
 love and fellow-feeling was not concealed in the heart, 
 it was operative, and exprelTed in its viffble genuine 
 fruits of liberality : " They called" and confidered 
 " nothing as their own, of all which they polTelTed," 
 when the necefiities of their brethren called for a diilri- 
 bution : The pofleffors of goods fold them and formed 
 a common flock, from which the poor equally as the 
 rich were fupplied ; for " they had all things com- 
 mon." 
 
 TiTis example however is not defigned to be a 
 pattern, which chriftians, in ordinary times, are requir- 
 ed to imitate ; bccaufe the ftate of the church, at that 
 time, was fuch as it never fincc has been, nor is it pro- 
 bable ever will be : It was then in its infancy, there had 
 not been opportunity to make provifion for the regular 
 jfupply of the wants of the poor, at lead of poor chrif- 
 tians ; the whole church was then contained in one ci- 
 ty, Jerufalem, and harraifetl by perfecution ; liable 
 foon to be difperfed, as they foon were in faft. This 
 important and necelTary inftrnftion however may be 
 gained from this extraordinary inilance of chriflian lib- 
 erality, that they to whom God hath given ability 
 ought, according to their ability, be it more or lefs, to 
 abound in ordinary, and as occafion may occur, in ex- 
 traordinary a£ls of charity. Chriflians in ail times and 
 places ought to exercife the fame love and tender affec- 
 tion one towards another as thefe primitive chriflians, 
 and to as high a degree, and be as ready to exprefs it 
 in outward a(5l whenever occafion may require. 
 
 Another andemminent inilance of chriflian fel- 
 lowGiip, in Vv'hich they continued fledfafl, was break- 
 ing of bread j not common but facramental bread, i. e. 
 
 in 
 
Ser. XVI. of Chrifiian Jnfi'Uutions. 2^3 
 
 in celebrating the Lord's fupper : So ardent^ v.t.s their 
 zeal and devotion that none of their religious aliemblies 
 were held in which they did not folemnly commemorate 
 the death of Chrift at his table : They feem to have 
 confidered their other public exercifes of religion as in- 
 complete without this. 
 
 The Saviour's blood was yet warm, and they 
 wiihed to keep it warm in their hearts, by a frequent 
 remembrance of it, at his holy table. Their conftancy 
 in celebrating this chrifiian inllitution, as a mean, gave 
 life to all their other religious fervices ; and qualified 
 them both for doing and fufFering their Lord's will. 
 Their frequent partaking of the cup, that fymbol of 
 Chrift's blood, feemed to fire them with zeal and for- 
 titude in (bedding their own blood in his caufe. 
 
 Alas I "What account will men give, a day of 
 accounts is approaching, for having, of their own 
 choice, negle^ed fo ufeful and fo neccflary an inftitu- 
 tion, always in their offer ! 
 
 Are they apprized that it is the inflitution of a dy- 
 ing Saviour, appointed by infinite wifdom and love, as 
 a mean highly important to the falvation of his redeem- 
 ed people ! 
 
 Are men now above thefe helps to a good life, 
 and preparation for heaven, v/hich chriflians once fo 
 highly efteemed and fo carefully improved ! Have we 
 not as great need to ufe the bed means to arm our- 
 fclves againft fin, the world and temptation ; and to 
 animate our exertions to fecure a bleffed immortality ? 
 
 Is n6t the true and obvious reafon v. by this inflitu- 
 tion is neglefted by fo many, becaufe men are not wil- 
 ling to be fo holy, fo ftri£lly bound by the rules of du- 
 ty, as they then were ufed as chriflians always ought 
 to be ? Are there not thofe, in great numbers whofe 
 own hearts bear them witnefs, if not void of all feri- 
 «us refle^^tion, that the holy facrament would bind 
 ihem to greater (Iriftnefs in religion than they can en- 
 inrcthe thought of fubraitting to ? If they join them- 
 
 felves 
 
264 Ihe Ufc and Importance Ser. XVi, 
 
 felves to the Lord and approach to his table, they arc 
 confcious, they muft leave their fins, depart from all 
 iniquity, deny themfelves of every unlav/ful gratifica- 
 tion, live foberly, righleoufly and godly, to which their 
 hearts arc utterly oppofed and are ready to revolt at the 
 very thought. They mufl forgive and love their ene- 
 mies, on whom they have vowed revenge, and which 
 they cannot be willing to relinquilli : They mufl: enter 
 into facred engagements, which they heartily v/ifli to 
 be free from : Are therefore reluctant and fliy of lay- 
 ing themfelves under perfonal obligations to love God, 
 keep his commandments, attend his ordinances or a- 
 bridge their fancied liberty to the contrary. If God, 
 by his fovereign authority, lays them under the obliga- 
 tions of his law and gofpel, to refrain from thofe v/ays 
 of lin, which perlifted in, would unavoidably ifTue in 
 deftruftion, and choofe the path of life, they can nei- 
 ther refifl nor avoid their force, though little felt ; yet 
 utterly thwarting to the governing inclination of their 
 hearts : and, was it in their power, would gladly burft 
 thefe bonds of divine reflraint and rid themfelves of ev- 
 ery tie to a religious life : Is it not hence clearly mani- 
 fell that, by whatever felf-flattering excufes fuch per- 
 fons may feek to quiet their own minds and keep them.- 
 felves in countenance, their negle<fl of this and other 
 ordinances is to be refolved into the prevalent wicked- 
 nefs of their own hearts ; their unmortilied love of fin, 
 and a criminal averfion to a religious life ? And they 
 would excufe themfelves and feel nearly blamelefs, 
 and perhaps in the way of duty in not attending chrif- 
 tian inilitutions, from the confideration of their own 
 unfitnefs, and thence conclude it is not their duty, but 
 would be fin to attend them ; but can difobedience 
 to the exprefs commands of God and a negleft of his 
 pofitive inftitutions be innocent ? Can tranlgrefhoii 
 and duty be the fame thing ? Then fin and duty 
 are the fame : But fuch negleftors would aft more 
 wifely and fafely would they fet tlicmfclves with ferious 
 
 folicitudc 
 
S£R. XVI. of Chriftian Injlhutions. 26$ 
 
 folicitude to examine and explore what it is that makes 
 up that unfitnefs which they confider and rely on as 
 fufficient to excufe and exculpate them in a negle(^ of 
 fpecial ordinances : Would they not eafily find it to 
 confift wholly in an evil heart of unbelief, which occa- 
 fions their departure from the living God, a criminal 
 averfion to an holy God, and his holy inditutions ? 
 That they love fin rather than duty, the perverfe wick- 
 ednefs of their own hearts, would be found their only 
 excufe. Was this their unfitnefs truly the grief and bur- 
 then of their fouls ; what they deleft, lament and tru- 
 ly wifli to be freed from, it would at once be removed ; 
 but inftead of this, it is what they love and cherilli, and 
 refufe to part with. 
 
 The lafl thing mentioned in the text, in which 
 the primitive chriftians continued iledfaft in fellowfliip, 
 is prayer, i. e. in folemn focial addrefiTes to God in their 
 public alTemblies ; in which they poured out their fouls 
 to him in fervent fupplications with thankfgiving. 
 
 Public prayers and intercefiions are always to 
 be ufed, and folemnly attended as an important in- 
 terefling branch of chriftian worfliip ; to be held in 
 high efteem by all ; this high efteem and a facred re- 
 gard for them ought to be witneifed, in a diligent 
 and feafonable attendance on them : pious caution 
 is to be ufed in avoiding an unnecefiary late attend- 
 ance on, and too early a withdraw from the public 
 adminiftratioiis of God's houfe. The whole con- 
 gregation, if it be prafticable, ought to be prefent 
 and compofed in their places, when divine woriliip be- 
 gins, and continue fo until it be ended. The ufe of this 
 caution would prevent feveral evils which fo far as may 
 be, ought to be avoided, fuch as thefe, viz. A flov/ 
 and tardy approach to the houfe of God, and a too 
 early departure from it, have the appearance of too 
 little efteem andrefpeft for divine inftitutions, and fliew 
 them to be burthenfome and grievous, whicli tends to 
 the diflionour of God, difefteem of his worfliip, dif- 
 K K ferve 
 
266 The Ufe and Importance Ser, XVL 
 
 ferve the caufe of religion, and encourage and ftrength- 
 en the hands of the irreligious and profane, " in their 
 neglect and contempt of chriflian inflitutions : This is 
 not ail the evil ; for the neglefl: of this caution, inter- 
 rupts the attention and profit of others and impedes the 
 worfhip of God : The worfliip of the Deity, in all 
 cafes, ought to be celebrated with profound reverence 
 and devout uninterrupted compofure. 
 
 The public exercifes of religion in general, of 
 prayer in particular, properly folemnized, ferve to glo- 
 rify God in the moft illullrious manner, are highly ac- 
 ceptable to him, keep alive fome fenfe of God and re- 
 ligion in the minds of men : No facrifice is more pleaf- 
 ing to God or beneficial to men than the united pious 
 homage of his people in their public aifemblies. The 
 Lord loveth the gates of Zion more than all the relig- 
 ious fervices in the private dwellings of Jacob. 
 
 The people of God, when with one accord, they 
 come up to his public worfliip, do at lead externally 
 give him public honour : In open view they give their 
 teftiraony that he is worthy and ought to be worfliip- 
 ed, and that they regard and reverence his authority 
 and inflitutions : and by their example openly and loud- 
 ly invite and encourage others t© come and with them 
 partake in the fatnefs of God*s houfe. On the other 
 hand, when profeiTors of religion fliew themfelves re- 
 mifs and negligent by their total or frequent abfence 
 from the worfliip of God, inftead of giving him hon- 
 our, in a public manner they reproach and diftionour 
 him ; for by their negle£l they bear public teftimony 
 that the authority and law of the Supreme Ruler are not 
 binding and may well be trampled on, and his inflitu- 
 tions fo far from being facredly important and ufeful 
 that they are vain and unprofitable, a grievous bur- 
 then, worthy to be treated with difregard and neg- 
 lect. Such unchrifcian example has great influence up- 
 on others, efpecially the bole and profane, to bring 
 religion in general, and its public inftitutions in partic- 
 ular. 
 
Ser. XVI. of Chriftlan Injliiutions. . 267 
 
 ular, into difrepnte and difufe, and thus fervcs to en- 
 courage and embolden them, not fimply to imitate, but 
 if poflible, to exceed the pattern. 
 
 Reading the bed books, the Bible not except- 
 ed, though joined with prayer or other religious fervi- 
 ces, in our own houfes on the fabbath, may not be fub- 
 llituted in the place of a perfonal attendance and fel- 
 lowfliip in the public exercifes of religion j for this at 
 beft would be a mere felfiila bufmefs ; but we are re- 
 quired to regard not every one his own benefit only, 
 but the good of others alfo : Such private devotion, 
 be it ever fo devout, does not give that public encour- 
 agement and animation to others, nor that vifible counte- 
 nance and honour to divine inftitutions which God re- 
 quires and is well pleafed with in preference to any or 
 all religious worfhip in private ; for thefe, as they are 
 timed, are mere humane inventions fet up in place of 
 divine inftitutions, with which God is not well pleafed, 
 nor the worfhipper really profited : " In' vain do they 
 "worftiip me teaching for doflrine the commandments of 
 men." Without the blefling of God fuccefs is not to 
 be hoped for ; but we are warranted to expeft hisblef- 
 fing only in the way of his own inftitutions ; to thefc 
 only hath he annexed and promifed it. It will one day 
 appear that God is acceptably worfliipped in no other 
 way but precifely in that which he himfelf hath prefcrib- 
 ed : we are not warranted to fubftitute any thing ^{^ in 
 the place of divine inftitutions. 
 
 Beside, we are to confider that the public exercif- 
 es of religion,ferve above all other inftrumental means, to 
 maintain and give life to true devotion and the fear of 
 God among men : They, who in a land of light, of 
 choice habitually negleft the former, fliew themfelves to 
 be without the latter : And that open difrcgard and 
 Jiegleft with which they treat religion in public, is a 
 proper index to point us to their negleft of it in pri- 
 vate. Hence we may juftly conclude that a prevailing 
 ntgled of chriftian inftitutions in public dire£lly tends 
 
 and 
 
s68 The Vfe and Importance Ser. XVI. 
 
 and iminently threatens to erafe from the minds of 
 men a proper regard for the Lord's day, and for relig- 
 ion in general, and in tills way to extirpate the church 
 with all its ineftimable privileges from among a people, 
 and fmk them down into a ftate more forlorn and hope- 
 iels than that of the heathen. 
 
 SuRjELY every true friend to the chriftian caufe, 
 will be vigilan-t and cautious, at leaft with refpeft to 
 his own conduct, to avoid every thing both in word 
 and example which might tend to forwai^cl fo deftru6l- 
 ivg. an evil j and llreauouily labour by every mean in 
 his power to cbilruft and prevent it. 
 
 The example of the primitive chriftians which we 
 have been contemplating is fruitful, in a variety of in- 
 fiances, in profltabie inilruftion relative to our own 
 duty. 
 
 I. A STEDFAST adherence to the doftrines of 
 chrillianity : That we embrace them in our underlland- 
 ings, and that in their genuine fenfe ; receive them as 
 divine and infallibly true : Approve and efteem them as 
 excellent above gold, highly interefiing and neceffary 
 to falvation : That v/e confalt and attend to them with 
 facred awe as the very word of God : With candour 
 fearch them daily, with a mind open to inflruftion, 
 with an hcneft aim, riot to fupport a favourite opinion 
 and becaufe it is fo, biit to learn the truth and avoid er- 
 ror. That we conftantly and devoutly attend and have 
 fellowihip with our fpiritualinftruflors, in their public 
 miniflrations : Solicitous to Come with minds free of 
 prejudice, open to the truth, eager to embrace and 
 pradlife it ; penetrated with the fentiment that our gov- 
 erning end in hearing fbould be that we may be doers 
 of the word, ■ forming both our hearts and pra^ices 
 by it. 
 
 n. That we are jftedfaft in fellowfhip one with 
 another t To that end our hearts mufl be warm with 
 love to God and man : We mufl imitate the example 
 ibefore us, in being of one hpart and oiie foul j having 
 
 a 
 
Ser. XVI. of Chrifiian Inflitutms, 269 
 
 a mutual fympathetic feeling as members of the fame 
 body, animated by the fame fpirit, governed by the 
 fame head : ftiaring in common the dignity, privileges, 
 duties, labours, trials and rewards of chriftianity. 
 
 It may be of fome ufe here to obviate a miflake 
 which enthufiafts have fallen into in their notions of 
 chriftian fellowfhip, who have made it to confifl eiTen- 
 tially in certain inward feelings which chriftians have 
 one towards another, a kind of undefcribable commun- 
 ion or rather communication of heart to heart, peculiar 
 to true chriflians, by which, they imagine, they are able 
 to difcera and diflinguifli, with infallible certainty ,the re- 
 al chriftian from others, by their own feelings towards 
 him ; in their own words they can feel him, and thence 
 know him to be a faint indeed : This they have confide 
 cred, if not the only, the moft exalted kind of chriftian 
 fellowftiip : By this they gain, as they imagine, abfo*. 
 lute certainty, both of their own fonfliip, becaufe they 
 love the brethren, and that of others, becaufe they 
 love them as faints, having jio refpe^l to the moral char- 
 ader or fruits of the one or the other : Of this kind of 
 fellowfliip the fcripture gives no account ; and it is de- 
 lufive, ufelefs and dangerous. A chriftian temper is to 
 love all as faints who profefs and appear to be fo : The 
 good man will exercife the fame love to the hypocrite 
 as to the faint, while he confiders him as a faint. 
 
 From the example in the text it appears that the 
 fellowftiip of primitive chriftians confifted not in fuch 
 inward feelings or emotions as imply an immediate and 
 direct intercourfe of heart to heart ; but in a common 
 participation of the privileges, ordinances, duties and 
 bleflings of chriftianity : They, it appears, had fellow- 
 ftiip in gofpei doftrine, in breaking of bread and in 
 prayers ; their fellowftiip confifted in a joint participa- 
 tion of thofe outward and ordinary means which God 
 hath appointed and given to his church for her ediiica- 
 t'on : Which are always to be ufed under the influence 
 of fupreme love to God, faith in his promifes and bro- 
 therly affeftion Qoe to another. Their 
 
270 The Vfc and Importance Ser. XVL 
 
 Their example invites and even binds us fo to 
 love one another as to be ready to every work of good- 
 nefs : Ready to communicate, according to the ability 
 which God hath given us, to relieve the neceflities of 
 others j efpecially to fupply the wants of our fellow 
 chridians. Perhaps no duty of our religion is more 
 frequently or with greater ardour inculcated in the New 
 Teftament ; yet how little attended to ? Certain it is, 
 it will be found of capital importance and influence ia 
 the decifions of the final judgment : This will then be 
 refpefted a.nd honoured above every other kind of good 
 works ; perhaps, becaufe by the want of this every 
 other v.'ill then be proved infmcere and hypocritical : 
 It feems to be eflablillied as the tell of the fincerity and 
 foundnefs of our perfonal religion : It will be alledged 
 by the judge hirafelf as the declarative ground of that 
 tranfporting fentence, " Come ye bleffed of my Fath- 
 er, inherit the kingdom prepared for you from the foun- 
 dation of the world ; for I was an hungred and ye gave 
 Kie meat, &c." And the want of this will be an- 
 nounced as the reafon of the awful fentence againfl the 
 ■wicked, depart from me, ye curfed, into everlafting fire, 
 &c. Fori was an hungred and ye gave me no meat, 
 &c. 
 
 III. The praclice of the primitive church may be 
 of ufe to inftruft and perfuade us as to our duty, with 
 refpe<St to the holy fupper. 
 
 Their ftedfaftnefs, zeal and frequency in cele- 
 brating that facred folemnity, with great force may ad- 
 monilli us to go and do likewife. When we view their 
 ardent love to Chrift, their fervour, ftedfaflnefs and de- 
 light in his woilliip and inftitutions what abundant rea- 
 fon have we to take fliame to ourfelves and in deep hu- 
 miliation before God, lament our want of love, at leafl 
 a warmer love to him ; our coldncfs in his fervice and 
 reluctance to approach to him in his facred inftitutions : 
 That we are no more conflant, confcientious, fervent, 
 devout nor delighted in attending them. 
 
 How 
 
Ser. XVL of Chrljilan In/itutiGm. 
 
 :7X 
 
 How much-is it to be regreted, and what catife 
 of deep humiliation before God, that the name of Chriil 
 is fo greatly difiionoured and his inftitutions, particu- 
 larly baptifm and the Lord's fupper, vilified by that 
 negled with which they are treated by great numbers, 
 even of thofe who would not be accounted the enemies 
 of the crofs of Chrifl ; nor even unfriendly to his re- 
 ligion : Nay, of thofe who, at lead, implicitly pro- 
 fefs to be his followers, his difciples and even his friends, 
 and that their only hope of falvatiou is through the 
 merit of his blood. 
 
 All, without exception, are to be confidered the 
 profeflbrs of the chriftian religion, who have and receive 
 the word of God as his word, acknov, ledge its divine 
 authority, and that they, equally as others, are hold- 
 en to obferve and obey it : Who commonly attend the 
 public prayers and inflru£tions of his houfe : All fuch 
 perfons do publicly, though implicitly own themfelves 
 under all the obligations of his covenant, his word i^ 
 this covenant, for tliat reafon is often called the book, 
 of the covenant : Such profeflbrs, in that they receive 
 the fcrlpture as the word of God, are under all the 
 obligations that the authority of God, in his word can 
 lay them, agreeably as the members of the church : 
 His pofitive command to the former equally as to the 
 latter is, " Obey my voice,*' and they are as ftri^tly 
 liolden to depart from 'all iniquity, be holy in all man- 
 ner of converfation, and negleft no part either of nat- 
 ural or inftituted woriliip ; no, not any one divine iu- 
 ftitution. Nor is it poffible that profelTors of the a- 
 bove defcriptlon, fliould be free of fuch facred obliga- 
 tions ; they cannot free themfelves, unlefs they can 
 fuccefsfully refifl: God and fhew themfelves ftronger than 
 he ; nor can God hirafelf free them, for in fo doing he 
 mufl deny himfelf, lay afide his kind regard for his 
 creatures, forfeit liis wdrd, become like to the fm- 
 ner and connive at tyanfgrefTion : Thus folemnly 
 and invincibly are they bound to believe and do all that 
 ! God 
 
272 'The Vfeand Importance Ser. XVL 
 
 God requires in his word, which he hath put into their 
 hands, and they receive as his word. 
 
 Dear fouls, your only wife and fafe courfe, in 
 this ferious fituation is, not to wifh. or feek to be freed 
 from thefe facred and falutary obligations, or to reduce 
 them to little j but chearfully and heartily embrace them 
 in all their extent ; becaufe it is your life : Subfcribe 
 them with all your fouls : Make open and public confef- 
 fion of their reafonablenefs and excellency and your full 
 confent and clofure with them : thus by your own per- 
 fonal vows bind yourfelves to the Lord as his willing 
 people, to walk in all his commandments and ordinan- 
 ces blamelefs, this do in a firm reliance on, and with 
 fervent prayers to God for his holy fpjrit to help you 
 both to vow and alfo to pay your vows in a manner ac- 
 ceptable to him and falutary to yourfelves. Amen> 
 
 SERMON 
 
i%.H^^>^t'^^#K-i-'^ 
 
 SERMON XVII. 
 
 I'ERSUASIFES TO AN ATTENDANCE ON THE LORD 
 SUPPER, 
 
 Luke xxii. 17. 'Isaft daufc. This do in remem- 
 brance of me. 
 
 ^UR blelTed Saviour, on thxC evening preceding 
 his crucifixion, aboHlhed the paffover, and inili- 
 tuted the facrament of the fupper. 
 
 The pafTover was a feafl annually celebrated, in 
 commemoration of the miraculous deliverance of the 
 Jewiih nation from their bondage in Egypt. A Lamb, 
 or figuratively, innocence^ was flain and eaten, in a fo- 
 lemn manner. 
 
 This Lamb was a type of the innocent Jefus, 
 who, as the Lamb of God, was flain from the founda- 
 tion of the world ; and was now ready to make an ac- 
 tual facrifice of hirafelf upon the crofs, for the libera- 
 tion of men from the bondage of fin. 
 
 This facrifice, -being an event of the firil impor- 
 tance, as it would demonftrate the love of God to this 
 loft world, and open the myfteries of redemption, 
 Chrift, while eating the paiTover, inftituted the fafrra- 
 ment of the fupper — appointed the fymbols — gave his 
 difciples an example of the mann<er he v/ould have it 
 L i- obferved — 
 
C74 Ferfuqftves to an Attendance Ser. XVII. 
 
 obferved- — explained the defign of the inftitution, and 
 by an explicit command, and in a folemn manner en- 
 joined their obfervance of it. And he took bread, and 
 gave thanks, and brake it, and gave unto them^ faying^ 
 This is my body which is given for you : — This do, in re- 
 membrance of me. Likewfe, alfo, the cup after fupper, 
 faying. This cup is the New Tefiament in ?ny blood which 
 is fhed for you ; or, according to St. Matthew, for the 
 remi//ion ofJi?2s, 
 
 The nature and defign of this facrament, togeth- 
 er with the time, place, and manner of its inftitution, 
 unite, to imprefs the refle£ling mind with a deep fenfe 
 of its importance. The death of Chrift is, indeed, the 
 central point of all the do(5trines and mylleries of re- 
 deeming love. 
 
 But however important ihe inftitution, however 
 explicitly, and folemnly, the obfervance of it is enjoin- 
 ed, yet many, who hope for acceptance with God, thro* 
 the merit of Chrift's atonement, difregard the injunft- 
 ions of t^ie Saviour, and treat the facrament with to- 
 tal negled. 
 
 For the confideration and benefit of fuch, this- 
 difcourfe is defigned. Read and contemplate with can- 
 dor, and a feeling concern for your fpiritual intereft, the 
 motives I here lay before you, to influence you to an 
 attendance on this commemorative facrifice of the Lord 
 Jcfus. 
 
 You have had your minds perplexed with vain 
 janglings, and intemperate difputes refpefting proper 
 fubjefts for this ordinance, and modes of admiilion to 
 it. This I lament, as it has weakened your fenfe of 
 obligation to the ditty, and has had a tendency to re- 
 move from your minds a confcioufnefs- of guilt, while 
 living in the open violation of the authority of the Sav- 
 iour. 
 
 But, from whatever caufe your negleft may have 
 arifen, fmce, what hope you entertain of pardon, and 
 of final admiffion into heaven is founded on the doift- 
 
 rines 
 
Ser. XVII. on the' Lord's Supper, 275 
 
 rines of the crofs, you can have no argument of fuffi- 
 cient force to juftify you in this negleft. That you 
 may be fenfible of this, and be ftimulated to an imme- 
 diate attention to your duty — I invite you, firft, to a 
 fcrious confideration of the defigns of the ordinance, 
 
 I. One great defign of it is, to preferve a lively 
 impreffion on the mind, of the death and palTion of the 
 Lord Jefus. 
 
 That this end might be anfwered, our Saviour 
 appointed bread and wine as fymbols of his body and 
 blood. That the bread (liould be broken, or bruifed, 
 as a vifible reprefentation of the bruifmg of his body on 
 the crofs. And that the wine being poured forth, 
 ihould lead us to contemplate his ftreaming blood. — 
 That, by the united influence of thefe fymbols, our 
 minds and hearts might be kept alive as to a fenfe of 
 his dying agonies. 
 
 Had there been no facrament inftituted for the 
 purpofe of calling back our naturally forgetful and wan- 
 dering minds, to the fufferings of the great objeft of 
 our holy religion, our fenfe of them would have been 
 weak, and to them our thoughts would feldom have 
 recurred. 
 
 Our feelings are naturally fympathetic. Obje^ls 
 in c^iftrefs malce deep imprelTions. And when the Lord 
 Jefus, who ought to be the object of our love and de- 
 pendance, is vifibly reprefented in all the agonies of the 
 crofs, we mufl do violence to ourfelves, to remain un- 
 afFefted. 
 
 This facrament you negleft. Is not this an evi- 
 dence that you have no defire to retain a fuffering, 
 bleeding Saviour in your minds ? But, you acknow- 
 ledge that what hope you entertain of falvation, is 
 founded on the atoning blood of Chrift. Does not that 
 hope forbid your forgetfulnefs of the anguifli he fuffer- 
 cd when flieding it on the crofs ? Are you not, indeed, 
 inconfiftent with yourfelves, when you indulge an hope 
 of pardon, and of acceptance with God, and yet neg- 
 
 iea 
 
27^ Terfuafi'ves to an Attendance S'-zr. XVlI. 
 
 lect the appointed means of recalling to your minds, 
 thofc fufTerings of the Saviour which he endured, to 
 procure thefe ineftimable bleffings for you ? Can you 
 lift up your eyes, and hearts, to Jefiis in heaven, for 
 the benefits of his crofs, and not feel the impropriety 
 of your condufl in neglecting the fymbols of his fufFer- 
 ings ? 
 
 ^ 2. The facrament of the fupper is defigned, to 
 exhibit Chrifl: in the higheft aft of his fufferings, as an 
 evidence of his unbounded love for us. 
 
 Greater love hath no man tlian this, that he lay- 
 down his life for his friends, but the love of Chrifl, 
 manifefted by his dying agonies, exceeds our highefl 
 thoughts ; while v/e were yet enemies he died for us. 
 His facred body was broken, and his foul prefTed down 
 under the Vv^eight of divine wrath, becaufe the chaftife- 
 ment of our peace was upon him. 
 
 What muil: have been his love for us, voluntari- 
 ly to have borne our (tripes inflidled in fuch a cruel man- 
 ner ? 
 
 This facrament being defigned to lead us to a con- 
 templation, and to revive in our minds a fenfe, of this 
 iove, with what propriety can it be omitted ? Does not 
 this omifFion evidence the highefl ingratitude ? Is it not 
 expreilive of fuch indifference to the love and compaf- 
 fion of the redeemer, as on refleclion, to excite a con- 
 fcioufnefs of unworthinefs ? 
 
 ^ You pretend to beheve in Jefus- — to cxercife an af- 
 leclion for hirn — to entertain a grateful fenfe of his 
 love, manifefted for you, in his fufferings and death ; 
 yet yen refufe the fymbols defigned to exhibit this love. 
 What is the language of this negle6l: ? It is, that you 
 are infenfible of the benevolence of your redeemer — ^ 
 are ungrateful to your divine benefa6lor ; and that all 
 your pretenfions to chriftian virtue, and to an aftedlion 
 for the Saviour, may, with propriety, be confidered on- 
 as pretenfions. Tliey, who love Chrifl, keep his com- 
 mandmeiKts. 
 
 3. Another 
 
Ser. XVII. ontljg Lord\ Supper. 277 
 
 3. Another defignof thefacramerit is, that all 
 fuch as hope for fatvation by the crofs, may, by an at- 
 tendance upon it, exprefs their humble and public ac- 
 knowledgment of the fundamental articles of the chri{^ 
 tian faith. — That the death of Chriji is the only ground of 
 hope for pardon. 
 
 A FIRM belief o£ this truth is effential to the 
 chriftian charafter. For, without the ftieding of blood, 
 there is no remiffion. 
 
 To the virtue and efficacy of Chrift's blood' you 
 look for falvation. What poffible reafon can you give 
 why you fhould not publicly acknowledge it, by your 
 attendance on this commemorative facrifice ? Are you 
 aftiam,ed of the foundation of your hope ? If io^ will 
 not Chrift be aihamed of you in his kingdom ? 
 
 4. The facrament of the fupper is defigned as a 
 {landing witnefs to the world, of their infidelity, and 
 ingratitude. As oft as ye eat this bread and drink this 
 cup, ye do fliew the Lord's death till he come. Chrifl 
 is exhibited in this facrament, not only for the benefit 
 of believers, but as a teflimony againfl the unbelieving 
 world. There are three %vho bear record in heaven^ the 
 Father y the Word, and the Holy GImJI, and thefe three 
 are one. And there are three that hear witnefs in the 
 earthy the Spirit, and the Water, and the blood ; and 
 thefe three agree in one. 
 
 Whatever may be fignified by the witneiTes in 
 heaven, it is probable that by the blood, one of the 
 witneffes in the earth, is meant, the facrament of the 
 fupper. They, who, as the friends of Chrifl, attend 
 on the eucharill, make to the vs^orld a public manifefla- 
 tion of his death, which was the witnefs of his love, 
 and of his placing himfelf in a condition to beflow ev- 
 erlafling bleffings on fuch as believe on him. 
 
 If thefe remarks are juil, it follows, that you arc 
 fo far from being witnefl'es for Jefus, or from ufing 
 your influence to prefervethe witnefs of him in the world, 
 that you are included wqth others, againfl whofe infi- 
 delity, 
 
278 Perfiiaji'ves to an Attendance Ser. XVII. 
 
 delity, negligence, and ingratitude this facrament bears 
 teflimony. Whatever the fecret exercifes of your heart 
 may be, and however amiable your private charafter, 
 yet in a public view you are out of the kingdom of 
 Chrill, are unbelievers, vifibly in the kingdom of dark- 
 nefsj and feparated from the commonwealth of Ifrael. 
 
 5. The facrament of the fupper is defigned to re- 
 cal to our remembrance the exceeding fmfulnefs of fin, 
 together with the holinefs, and jullice of God. 
 
 What can prefent to our view in more lively 
 colours the nature of fm, and the divine difapprobation 
 of it, than a reprefentation of the fufferings of the Son 
 of God ? When we conlider his true chara(fter, as the 
 only begotten of the Father, in whom dwelt the ful- 
 nefs of the godhead, and that when he took upon him 
 the form of a fervant, he could not be accepted as a 
 mediator, until he had fuifered the full penalty of the 
 broken law, the nature of fm, and the juftice of God 
 niufi: be forcibly imprelTed upon our minds. 
 
 Why did Chrilt agonize in the garden ? Why, 
 on the crofs did he cry out in anguifh, and in bitter- 
 nefs of foul — My God, fny God, why haji thou forfak- 
 en me ? It was becaufe he was preffed down under the 
 weight of our iniquities. Though he knew no fm, he 
 was made fin for us. The chaflifement of our peace 
 was upon him. He was involved in the wrath of God. 
 The fupporting influences of heaven were withdrawn 
 from him — and he funk into death 
 
 In various inftances God has manifefted his in- 
 dignation againfl; fin. The rebel angels, or the morn- 
 ing (tars he thruft down from heaven, into darknefs, 
 without hope of recovery. Man he expelled from the 
 earthly paradife — The old world he dellroyed by a flood 
 of waters — and the cities of Sodom and Gomorrah he 
 confumed by fire. In all thefe inftances there was a 
 wonderful difplay of divine wrath. In none of them, 
 howevei-, was there fuch an exhibition of his inflexible 
 jullice, as in his frowns upon the Saviour. When 
 
 Chrifi: 
 
Ser. XVIL onihe Lord^s Supper, 279 
 
 Chrifl: was chaflifed for our peace, and God. hid his 
 face from him, and denied him every divine comfort, 
 under his greateft diftreifes, then it was that his indig- 
 nation againfl fin was manifefted, and his holinefs and 
 juftice were difplayed. It was evident God could not 
 fpare even his own Son when our iniquities were upon 
 him ; but juflice purfued him as a fugitive, and criminal, 
 and required of him full fatisfadion to the broken 
 law. 
 
 But, the facrament which exhibits thefe things^ 
 you negleft. Is not this negle£l a painful evidJSnce that 
 you have but a faint impreffion on your minds of the 
 jufticc of God, and of the nature of fin ? Can it be, 
 that you are difpofed to obliterate from your fouls 
 every impreflion of the wrath of God, in which the 
 Saviour was involved, when your iniquities were up- 
 on him ? Surely not ; why then negleft the inflitut- 
 cd means of recalling thefe things to your minds ? 
 
 6. Another defign of the Lord's fupper is to 
 remind us of the bleJled fruits, and eifeds of Chrid's 
 death. 
 
 Hereby the law, as to believers, was difarmed 
 of its condemning power- — Chrifl having palled to the 
 end of it. Hereby the prince of darknefs was van- 
 quiflied ; for by the crofs ■'Chrift fpoiled principalities 
 and powers, making a fiiew of them openly, triumph- 
 ing over them in it. Hereby the hand writing of or- 
 dinances, which was againfl us, was blotted out, being 
 taken away, and nailed to his crofs. As a blelfed fruit 
 of Chrifl's death the Holy Ghofl is fent into the world^, 
 by whole powerful operations the believer is born a- 
 gain, and receives earnefls of a glorious immortality^ 
 
 These are only a fpecimen of the benefits of the 
 atonement. And do younegleft thafinflitution which 
 is defigned to imprefs your minds with a jufl fenfe of 
 fuch bleffings ? If fo, does it not follow that you oughf 
 in JiiJiicCy to be deprived of the enjoyment of ev^y 
 
 bleffmg 
 
2Sc Ferjuafives to an Attendance Shr. XVII. 
 
 blefTing flowing from the crofs of Chrifl: ? I leave you 
 to anfwer the queftion to your own minds. 
 
 7. The facramefit of the fupper is defigned for a 
 Handing confirmation of the covenant which God, by 
 his Son, has altered into with man. And our altend- 
 ance upon it, is a praftical confeilion of our grateful 
 acceptance of the conditions of pardon offered in that 
 covenant ; of which the biood of Chrifl was the feal. 
 The Teflament was not of force whilft the teftator hv- 
 ed, but by his death received its eflicacy. That facra- 
 ment, therefore, which is appointed as a memorial of 
 the fealingof the covenant, is of the firfl importance r 
 And our attendance then on it is' the ftrongelf external 
 evidence we can give, of our grateful acceptance of the 
 pardon it offers. It follows, that fuch as refufe this 
 fealing ordinance give the flrongefl evidence, that they 
 xefufe to accept of pardon on the conditions of the 
 covenant. 
 
 I Will not further enlarge en the nature and 
 defigns of the inftitution ; but will turn your attention 
 to other confiderations, tending to imprefs your minds 
 with a fenfe of the importance of an immediate atten- 
 tion to this chriflian facrament. 
 
 You are not infcnfible that the Lord Jefus, by a 
 pofitive command, has enjoined your attendance on this 
 inflitution ; and that, as an indifpenfable requifite in 
 the chriflian charafter. And it is impoffible, you can 
 be fo ignorant, as to fuppofe, that you can recommend 
 yourfelves to him by difobedience. What pofTibJc rea- 
 fon can you have to hope, that the Great Head of the 
 church will receive you into favour, and make you the 
 fubjefts of his grace, when you are the praftical def- 
 pifers of his authority, and of the riches of his ta- 
 ble ? 
 
 Possibly, you may have, in fome refpe£ls, raii"- 
 underflood the command, by confidering it as binding 
 on ,nonc but thofe who have very fati§fa<5lory evidence 
 
 of 
 
$EK. XVII. GHihe Lord's Supper. 28 1 
 
 of their regeneration, and union to Chrifl ; and there- 
 fore, have not felt the criminality of difobediencc. 
 
 If you confider the command in this light, yon 
 labour under an error. All the commands of Chrilfc 
 are binding. And a perfonal difqualification to keep 
 them, is an aggravation of the fm of difobediencc :-— 
 For, if a perfonal difqualification is a fufficient juflifica- 
 tion of difobediencc it follov/s, that it is in the power 
 of men to render void all the commands of God. Let 
 thera love and praftife fin, till the habits of iniquity arc? 
 become rooted, and they are difqualifled from keeping 
 the commands. 
 
 But you, who endeavour to juflify your difobe- 
 dience to the command of the redeemer refpe^ling the 
 eucharift, would be furprifed, to hear a man plead his 
 voluntary incapacity, to keep the divine law, as a mat- 
 ter of felf-j unification. Yet> where is the difference 
 between his condujfl and your own ? Here is a com- 
 mand which you acknowledge to be binding on believ- 
 ers ; but you have not certain evidence that you are 
 believers ; therefore not binding on you : The confe- 
 quence unavoidably follows, that you juflify fin, by 
 fin ; for you will not pretend but that you are bound 
 to believe. Does not this appear like trifling with the 
 authority of God ? And is it not virtually fubjefting the 
 laws of the Redeemer to your own v>?ill. 
 
 You confider the Lord's fuppcr as a folemn fac- 
 rament, defigned for the benefit of fuch as hope ia the 
 righteoufnefs of Chrift, In this you are right. Your 
 error lies in the confcquenKZc you draw from this impor- 
 tant truth, which is, that you are not fufficiently holy, 
 and are not poflelTed of that fatisfa<5lory evidence of 
 your title to the benefits of Chrift's purchafe, which 
 gives you a right to the ordinance. At the lame time 
 when a/ked on what foundation you hope for eternal 
 life, you fay, on the atonement of Chrifl. But, how 
 can you hope lx)r life and happinefs on this foundation, 
 and yet be difqualified to keep that command which h 
 ,'M M j^efigned 
 
282 F erf uafi'vcs U a^ Attendance Ser. XVIL 
 
 defigned to preferve on the mind a lively fenfe of the 
 fufferings of the Saviour. If you have hope in Chrift, 
 according to your own conflruflion of the command, 
 you have a right to the facrament, and all its important 
 bleilings. 
 
 The evidence, fay you, that your hope is well 
 founded, is weak — too weak to juflify your attendance 
 on a facrament of fuch folemnity and importance. I 
 enquire — Has your Saviour made a weak hope, the 
 want of aiTurance, or of certain evidence of fanftifica- 
 tion a bar againfc communicating his dying love in the 
 cucharift ? There is no fuch thing in the New Tefta- 
 ment. If there were, who could obey ? But is difo- 
 bedience a proper courfe to be taken, in order to 
 ftrengthen the evidences of grace ? If you reafoned 
 wifely you vv^ould conclude, that this is the caufe of your 
 doubts, and fears, and that while the means of ftrength- 
 ening are neglefted you will always remain feeble. 
 
 You feem to fear obedience to this command bc- 
 caufe of the folemnity of the facrament. You confid- 
 er it more folemn and awful, than any other inftitution 
 of divine appointment. Whether you are right in 
 drawing this comparifon, and in affixing different de- 
 grees of folemnity to the ordinances of God, I will 
 Hot decide. Every religious duty ought to be perform- 
 ed with reverence and Godly fear. Is there any thing- 
 more folemn in calling the mind back to a contempla- 
 tion of the fufferings of the Saviour, by external fym- 
 bols, than there is' in addreffmg the infinite Jehovah by 
 prayer ? But you will not, furely, juflify the neglect of 
 this duty on the principle of its being folemn. You go 
 to the throne of grace, and fpeak to God, though fen- 
 lible you cannot order your fpeech a4-ight. You do not 
 negleft the duty becaufe of its awfulnefs. Neither 
 ought you on this account to negled the facrament. 
 If you confider it, a folemn ordinance you ought to at- 
 tend to it for that very reafon ; You need folemnizing. 
 
 And 
 
Ser. XVII. on the Lord's Supper. 283 
 
 And this will tend to flrengthen your hope, and re- 
 move the gloomy apprehenfions you entertain of your- 
 felves. 
 
 Further, as a motive to influence you to attend 
 on this commemorative facraiice, you ought to contem- 
 plate your baptifmal obligations. Baptifm is an exter- 
 nal feal of the covenant of grace : And an evidence 
 that you are folemnly dedicated to the fervice of God. 
 "^ Know ye not that fo many of us as were baptized in- 
 to Jefus Chrift, were baptized into his death, therefore 
 we are buried with him by baptifm into death, that like 
 a.s Chriil was raifed up from the dead, by the glory of 
 the Father, fo w-e alfo fhouldwalk in newnefs of life." 
 From hence it appears that you are vilibly in Chrifl, and 
 are members of his houfehold ; lying under covenant 
 obligations to walk in obedience to all his commands. 
 You, therefore, v/ho, having received baptifm into 
 Chrift, feperate yourfelves from the communion, are 
 covenant breakers. You turn from the holy command- 
 ment, in violation of that covenant which is fealed by 
 baptifm. You are vifibly of the houfehold of God, 
 but refufe to partake in the provilions of the houfe ; or 
 to fubmit to the authority of the mafter. Inftead of 
 poflefling that temper, in the cxercife of which, you 
 would receive with thankfulnefs and joy the crumbs of 
 his table, you have not a difpofition to obey the com- 
 mand, to partake of the full provilions of your mafter'a 
 houfe. This, you mud be fenfible is walking in the 
 cQurfe of the world ; and not in that newnefs of life 
 which your Saviour requires. 
 
 Consider alio, the bene€ts to be derived from 
 this holy ordinance, a3 a motive to iniiiience you, to an 
 immediate attention to your duty. JTou cannot fup- 
 pofe that the benevolent redeemer, whofe objeft was 
 the joy and falvation of men, would have intlitutcd 
 this folemn facrament, without intending it as a medi- 
 um through which to communicate fpecial bleflings. 
 Accordingly he has proiiaHed his gracicais prefence with 
 
 the 
 
Si §4 Perfuqfives to mi Attendance Ser. XVII. 
 
 the miniftration of it. This has a dire£l tendency to 
 baniHi fear, and to promote joy and gladncfs of heart, 
 to increafe the graces of faith, hope, meeknefs and 
 love — to excite in your fouls a defire to fulfil all right- 
 eoufnefs— to wean you from the vanities of the prefent 
 world— to lead you to contemplate with unfliaken con- 
 fidence, the pOvver and majefty, of the glorious redeem- 
 er — and to familiarize the thoughts of immortality — to 
 enable you to look forward to the appearing of the 
 great God, and your Saviour with a compofed mind and 
 a glorious hope. What then does yonr negleft imply ? 
 Have you no wiili that your fiiith fliould be ftrengthened, 
 your hope, love, and joy increafed ; nor, indeed, that 
 any of the graces of the fpirit ihould be revived in your 
 heiirt, or appear in your life ? 
 
 TiiE dangers alfo, to which you expofe yourfelves 
 by difobedience to this command, you ought ferioufly 
 to contemplate. Does not your violation of the au- 
 thority of Chrilf, in this important inllance, amount 
 to a revolt from his fovereignty ; and to a voluntary en- 
 liflment of yourfelves under the banners of the prince 
 of difobedience ? True, you have not had this appre- 
 henfion of the nature ©f your conduct : And may be 
 furprifed to hear it fuggefled. But, contemplate the 
 words of the Saviour. — " Whofoever lliall confefs me 
 before men him will I confefs alfo before my Father who 
 is in heaven. But whofoever iliall deny me before 
 Mtien, him will I deny before my Father wjio is in hea- 
 ven." What does Chrift defign by this fonfeffion ? 
 is it not the giving of public teftimony that you are his 
 difciples, and that you look to the crofs for falvation ? 
 But you make no public confeJQlon. And do you find 
 in any of Chrift's difcourfes, that he confidered fuch as 
 his difciples who, from any caufe, did not make a pub- 
 lic confelTion of their belief ? This declaration of our 
 Saviour is folcmn, and requires the clofe meditation of 
 iieglectors. 
 
 Tow 
 
Ser. XVII. 6ntbe Lord's Supper > <i^s 
 
 You pretend that you are chriflians : What evi- 
 dence do you give that you are fo, when a pofitivc 
 command of Chrift is by you, openly difregarded, a fo- 
 lemn inftitution negleifted— a fpccial mean of prepara- 
 tion for heaven flighted, and the prefence of the glori- 
 ous redeemer avoided ? What greater evidence of an 
 unchriflian temper tlian this, can be given ? How can 
 you pretend that your hope is founded on the crofs of 
 Chrift ? Alk a Jew, or Mahometan, whether you give 
 evidence that you are Chriftians : He will anfwer that, 
 ** you have no part, or lot in him, on whom you pre- 
 tend to believe/* The argument niay, indeed, be 
 brought into a very narrow compafs. " He that is not 
 with me, is againft me" — faid the Redeemer : Are you 
 with, or againft him ? There is no middle ftand : Can 
 you be with him and yet live in the open violation of 
 his authority ? If you can — ^what is it to be againft 
 him ? This queftion, I leave for you to anfwer to your 
 own minds. 
 
 Were Chrift prefent, we may well fuppofe he 
 would addrefs you in the following language. " In 
 love and compaffion for you I have died a cruel death. 
 I command you to remember me, in the exercife of a 
 benevolent temper. Senfible, from my perfect know- 
 ledge of the human heart, and the temptations of the 
 world, that you are expofed to loofe a lively fcafe of my 
 death and paflion, I have in mercy appointed an impor- 
 tant facrament calculated to diftinguifli you from the un-' 
 believing world, aad have adapled it to your particular 
 ufe and advantage. This facrament you neglecl, tho' 
 as a friend^ I have folicited your attendance, and as 
 your Sovereign have commanded it. As your friend^ 
 and Saviour I ftill continue my folicitations. I urge you 
 by the love and compaiTBDn of my nature— by the fuf- 
 ferings I endured, and by the bleilings you may receive 
 from a compliance with my will, to defer no longer. 
 If you have any love for me, who have loved you un- 
 to death. If you have any reverence for mj memor)^ — 
 
 any 
 
286 Perfuajives to nn Attendance Ser. XVIL 
 
 any gratitude for the important fervices I have render- 
 ed you, or any fear of punifhment hereafter, for difo- 
 bedience to my laws, immediately come forward and 
 take the vows of the akar, • I entreat you, not to fuf- 
 fer an ill-grounded fear to operate as a felf juftifying 
 argument for difobedience. Fear of obeying my com- 
 mand, left you OiFcnd, yc^ know to be unjuft. I de- 
 light in your obedience, not in that flavilli fear which 
 leads you to a violation of my authority. 
 
 " You know that all things are ready — the fead 
 is prepared — Come, then, oh friends ! Eat and drink, 
 yea drink abundantly, that your fouls may be fatisfied 
 vith the riches of my houfcv'* Amen. 
 
 SERMON 
 
,»* .J 
 
 f%^^^^^%|4^|^^ 
 
 SERMON XVIII. 
 
 INFANTS OF BEIIEVFRS MEMBERS OF THE CHURCH 
 OF CHRIST. 
 
 Genesis xvii. 7. Aiidl luill eftahlifi) my cove^ 
 nanf between me arid thee, and thy feed after thee in their 
 generations, for an ever lofting Covenant^ to be a God un-^ 
 to the£, and to thy feed after tfce. 
 
 GOD made a Covenant with Abrabam, fayiiig-j 
 " Unto thy feed have I given this land." (Gen, 
 XV. 18.) 
 
 This promife refpe£led Abraham in his natural 
 pofterity, and thefe in the line of Ifaac ji and was 
 God's covenant with him, and with them. The pro- 
 mife, (Gen. xxii. 18.) " In thy feed fliall all the na^ 
 tions of the earth be blefTed,'* was God's covenaat 
 with Abraham, and all nations of the earth, Jews and 
 Gentiles. Therefore the Jews are laid,- to be " chil- 
 dren of the covenant, which God. made with their 
 fathers ; faying unto Abraham, in thy feed Ihall all 
 kindreds of the earth be blefled.'* (A^ts iii. 25.) 
 And the Gentiles are faid, to be " fellow heirs of the 
 fame body, aiijd partakers of his promife in Chrifl, by 
 the gofpel." (Ephe. iii. 6.) The word of God by 
 Mofes, wa^ liis covew-ant with him, and the children of 
 
 Ifrael 
 
288 hfanis of Belk'vers Members Ser. XVIIL 
 
 Ifrael. ** Write thou thefe words ; for after the tctior 
 of thefe words, I have made a covenant with thee, and 
 with Ifrael. (Exod. xxxiv. 27.) Of the fliew bread 
 it is faid, (Lev. xxiv. &.) He fhall fet it in order be- 
 fore the Lord continually, being taken from the chil- 
 dren of Ifrael by an everlafting covenant ;** that is, by 
 a perpetual Jiatute. (See ver. 28.) God*s promife, to 
 continue the pricfthood in the line of Phinehas, was 
 his covenant with him. " Behold I give unto him my 
 covenant of peace ; he fliall have it, and his feed after 
 him, even the covenant of an everlafting pricfthood.' 
 (Numb. XXV. 12, 13.) The ten commandments were 
 God's covenant, fee (Jilxod. xxxiv. 28. and i Kings 
 viii. 9, 21.) Tbreatnings, and curfes, as well as 
 promifes of the word of God, are his covenant, " All 
 the curfes of the covenant that are written in this book 
 of the law." (Deut. xxix. 21.) Thefe then were 
 conftituent parts of the covenant. The whole word 
 of God, is his covenant with fuch as have his word. 
 Hence the l^,w by Mofes, and the gofpel by Chrift, are 
 God's covenant. "' If that firft covenant had been 
 faultlefs, then (liould no place have been fought for 
 the fecond." This, and other paffages of fcripture a- 
 bove, fcrve to fliew, that the M'ord of God to men, is 
 his covenant with the«n, in the fenfe of the fcriptures ; 
 in which fenfe we are to fpeak of God's covenant with 
 us ; at le'aft in divinity. For the things contained in' 
 God's covenant with Abraham, we muft: confult the 
 book of Genefis, the revelation, and promifes made to 
 him by God, and the injunctions given him. 
 
 In God's covenant with Abraliam, Gen. xvii, 
 the words of my text are important, and claim our par- 
 ticular attention. Such things therein, as appear to . 
 me moft materia'l, will be noticed under feveral particu- 
 lar heads of difcourfc. 
 
 I. In the text God's covenant is the fame, with 
 his feed after him in their generation^, a$ with Abra- 
 ham himfelf. *' My covenant between me and thee, 
 
 and 
 
Ser. XVlII. of the Church of Chiji. aSg 
 
 knd thy feed after thee in their generations.^^ Then fol- 
 low the words of the covenant. To be a God unto thee, 
 and to thy feed after thee : This may be confidered as 
 a promife to Abraham, to be a God to him ; and as the 
 fame promife to his feed after him in their generations^ 
 to be a God to them, or the whole may be confidered as 
 a promife to Abraham ; to be a God to him, and to his 
 feed after him. And (thus confidered) the fame prom- 
 ife is implied to his feed ; to be a God to them, and to 
 their feed after them : Otherwife God's covenant v*'ith 
 Abraham in the text, is not his covenant luith his feed 
 , after him in their generations ; contrary to the text it- 
 felf, my covenant betivccn me atid thee, and thy feed after 
 thee in their generations. In either view of the prom.- 
 ife — fiich as it was to Abraham, fich it was to his feed 
 after him -, and therefore to the believing Gentiles ; his 
 feed in the fenfe of the promife. I am not difpofed to 
 contend for either of the above conftruftions of the 
 words, in oppofition to the other. Suffice it, that 
 God's covenant with Abraham, is his covenant ivith 
 his feed after him in their generations. 
 
 II. The opinion, that the promife in the text, 
 implied the promife of eternal life, is, at leaft, mpba- 
 ble. It is much favoured by our Saviour adcracing 
 thefe words, / am the God of Abraham^ of Jfaac, a?jd 
 ef Jacob, in evidence of the refurreftion, and a future 
 life. The covenant of grace is alfo fummarily exprefl- 
 cd, by being their God. " I will fet up one fhepherd 
 over them, my fervant- David, he fliall feed them, and 
 I the Lord will be their God." And the token of the 
 covenant with Abraham, being ^ y?^/ alfo cf the right- 
 eotfnefs of faith, is a further evidence, that it was the 
 covenant of grace, fummarily exprefTed, and implied a 
 promife of eternal life : For righteoufnefs is by faith, 
 according to the covenant of grace ; and was by faith 
 according to God's covenant with Abraham in the text. 
 If righteoufnefs had not been by faith, according to 
 this covenant with Abraham, the token ©f it would 
 
 N N rot 
 
»9® Ihfanls of Believsrs Members Ser. XVIIL 
 
 sot have been a fecil^ (or token) of the righteoufnefs 
 of faith. And whatever the promife in the text impli- 
 ed with refpeft to Abraham, 'it implied with refpeft to 
 his feed after hira. If it was a promife of eternal life 
 to him, it was fo to fuch as are his feed, in the fenfe 
 of the promife, and to one on the fame condition, as 
 to the other, for the covenant (wliatever it was, and 
 •whatever it implied) was the fame with his feed after 
 him, as with x4,brahara himfelf. 
 
 III. Thy feed after thee, as far as to be under- 
 ftood of the natural pofterity of Abraham, refpe£ted 
 fuch in the line of Ifaac. " Thou inalt call his name I- 
 faac, and I will eflablifli my covenant with him, and 
 with his feed after him." In Ifaac fjall thy feed be calU 
 ed. Efau was excluded from the covenant, for his im- 
 pious flight of its bleilmgs. 
 
 IV. Not only the poderity of Abraham in the a- 
 bove line, but the believing Gentiles alfo, are the feed 
 of Abraham, in the fenfe of the text. " If they 
 which are of the law be heirs, faith is made void, and 
 the promife of none effeifl ; therefore it is of faith, that 
 it might be by grace ; to the end the promife might be 
 fure to ail the feed : Not to that only which is of the 
 !aw,]Pbt to that alfo, Vi'hich is of the faith of Abra- 
 ham ; who is the father of us ail, as it is written, I 
 have made thee a father of many nations." In the con- 
 text, God faid to Abraham, " My covenant is with 
 thee, and thou fr/all be a father of many nations ; a 
 father of many nations have I made thee ;" and in the 
 text, " I will eflablifli my covenant between me and 
 thee, and thy feed after thee, for an everlafting cove- 
 nant.'* The connexion of the text with what pre- 
 ceded, (if the Apoille had faid nothing) would feem to 
 teach us, that more are intended by thy feed, than the 
 pofterity of Abraham in the line of Ifaac. But, after 
 the Apodles comment, it is beyond doubt, that it ref- 
 pefts believers of all nations ; of whom, the Apoillc 
 faith, Abraham is the father, before God* Iii the view 
 
 of 
 
Ser. XVIII. of the Church of Cbr'i/t. ■ 291 
 
 of God, and in the fenfe of his covenant in the text, 
 Abraham is the father of believers, (Jews or Gentiles) 
 and all fuch are the feed of Abraham. And this (ac- 
 cording to the Apoflle) was early prefigured, in Ifaac 
 ;(a child of promife) being the heir of the promife. 
 " They are not all Ifrael that are of Ifrael : Neither 
 becaufe they are the feed of Abraliara, are they all 
 children : But in Ifaac ihall thy feed be calleJ. That 
 is, they which are the children of the flefh, thefe are 
 not the children of God j but the children of the pro- 
 mife are counted for the (tzd.. We brethren, as Ifaac 
 was, are the children of promife.*' The believing 
 Gentiles are the children of Abraham, according to the 
 promife, or in the fenfe of it ; and are heirs of the 
 promife, as Ifaac, (the child of promife) \;as. The a- 
 bove, and other paffages of the Nev/ Tefiament, teach 
 us, that fnch as are not his natural poflerity, are the 
 feed of Abraham, in the fenfe of God's covenant with 
 him. The children cf promife are counted for the feed. 
 Alluding to the promife in my text, the Apoflle faith, 
 " Is he the God of the Jews only ? Is he not alfo of 
 the Gentiles ? Yes of the Gentiles alfo." They (faith 
 he) which are of faith, the fame are the children of 
 Abraham." John teacheth the fame, faying, ^ Think 
 not to fay, we have Abraham to our father ; " r I fay 
 unto you, that God is able, of thefe flones to raife up 
 children unto Abraham. He did not intend an irapoffi- 
 bility in the nature of things ; that God could chano-e 
 ftones into men, who, being fo formed, fhouldbe the 
 natural pofterity of Abraham : But that God was a- 
 ble, of flones, to form men, who fliould receive the 
 gofpel, and be children of Abraham, in the fenfe of 
 God's promife : In the fenfe of which fuch as believe 
 the gofpel, are the feed or children, of Abraham, 
 with whom God's covenant was made in their genera- 
 tions. " My covenant between me, and thee, and 
 thy feed after thee in their generations.*' 
 
 V. How 
 
2^2 Infants of Believers Members Ser. XVIII. 
 
 V. How was God's covenant with Abraham ? 
 
 And how is it with his feed after him in their genera- 
 tions ? By the v/ord of God to Abraham, (by him be- 
 lieved to be the word of God) God's covenant was 
 with him ; and by his word to them, (believed by them 
 to be the word of God) his covenant is with his feed 
 after him in their generations. Having the word of 
 God, his covenant v/as v/ith Abraham \ and is in the 
 fame manner, with his feed after him. For the word 
 of God h his covenant ; and fuch as have his word, 
 with them' is his covenant made ; and this without any 
 promife, or engagements made by them, on their part. 
 Two parties mntually bound to each other, is all that 
 is effential to a covenant between them. This cannot 
 be, but by mutual confent and engagements, when the 
 parties are on equal ground ; neither having power o- 
 ver the other, to bind him, but by his own confent, 
 and acl. It is otherv/ife with refpeft to God and man ; 
 mutual obligation exifls, between God and man, by the 
 v;crd and will of God only. Thereby man is bound 
 to whatever God requires of him, and is entitled to 
 whatever God promifes him, on the condition of the 
 promife ; and, in cafe of failure, is fubjefled to the 
 penalty, by the will, authority, and power of God on- 
 ly ; aiii God, by his v/ord, binds himfelf to the per- 
 formance of it. All that conftitutes mutual or cove- 
 nant obligation, and relation, ;V, with refpeft to God 
 and man, by the v^ord and will of God only. So by 
 the word of God to Abraham, his covenant was with 
 him, and Abraham in covenant with God ; and fuch 
 as have the word of God, iiith theni is his covenant, 
 and they are in covenant with God. The fcriptures 
 fpeak of his word, as God's covenant with men, and 
 we are fo to confide r it. To imagine that there cannot 
 be a covenant of God with men, without confent, and 
 promife, on the part of man, is in direfl contradiftion 
 to the fcriptures. Revelation Vv'as made to Abraham, 
 and continued to his poflerity, in the line of Ifiac and 
 
 Jactb. 
 
Ser. XVIII. of the Church of thrift. 25$ 
 
 Jacob. Thefe had his word, and were, thereby, in 
 covenant with God. God often fpeaks of his covenant 
 with them, and of their breach of it. To them, faith 
 the Apoflle, pertained the covenant, and the promifcs. 
 It was not fo with the reft of the natural pofterity of 
 Abraham. The word of God, or revelation, was not 
 continued to them in their generations ; and his cove- 
 nant was not with them. To them the oracles of God 
 were not committed, as to the Ifraelites. Thefe, hav- 
 ing his word, were God's covenant people, while the 
 reft of the natural pofterity of Abraham, were not. 
 In the fame manner as the Ifraelites were, the believ- 
 ing Gentiles are^ in covenant with God ; having the 
 word and promifes of God, under the prefent difpen- 
 fation, as the Ifraelites had, under the former : The 
 promife is unto you, faith the Apoftle to the Jews, and 
 to your children, and to all that are far off, even as 7nany 
 as the Lord our Godfhall call. The Gentiles are here 
 refpefted, as far off, and the promife, as being to 
 them, when they fhould receive the gofpel, fent to 
 them, and be, (as many as fliould receive it) called by 
 it the promife, refpefted by the Apoftle, is, probably, 
 the promife made to Abraham in the text : The ivord 
 •which he commanded to a thoufand generatioiis ; the cofue- 
 nant which he made ivith* Abraham. 
 
 The believing Gentiles are refpe<5led as Abra- 
 ham's feed, when called the children of Ifrael. " Call 
 his name Loammi ; for ye are not my people, and I 
 will not be your God. Yet the number of the children 
 »f Ifrael fhall be as the fand of the fea : And it fliall 
 come to pafs, that in the place where it was faid unto 
 them, ye are not my people, there it fliall be faid unto 
 them, ye are the fons of the living God. When the 
 Jews were broken oft' from the ftock of Abraham by 
 unbelief, the believing Gentiles were grafted in, and 
 became, as the Jews liad been, the vifible church of 
 God. Therefore to Zion (the church) it is faid, " the 
 «Mldren which thou ihalt have, after thou haft loft the 
 
 othei:^, 
 
•294 h fonts cf Believer i Members Ser. XVIIL 
 
 other, fliall fay, the place is too jflrait for me ; for 
 more are thp children of the defolate, than of the mar- 
 ried wife. Thy feed fhall inherit the Gentiles." Of 
 the believing Gentiles, as graffed into the llock of A- 
 braham, and fucceeding the Jews, (broken off by unbe- 
 lief) as the vifible church or people of God, the Apof- 
 tle treats particularly in 9th of Rom. and God's re- 
 ception of the Gentiles to be his people, upon their re- 
 ception of the gofpel, and forfaking idolaters, and their 
 idolatry, is thus expreiTed. " Come out from among 
 them, and be ye feperate, faith the Lord, and touch 
 not the unclean thing ; and f will receive you, and will 
 be a father unto you, and ye fhall be my fons and my 
 daughters, faith the Lord Almighty." 
 
 VL The external token of God's covenant with 
 them, belongs to the infant pojleriiy of fuch as are the 
 feed of Abraham, in the fenfe of the text. With ref- 
 peft to his natural poflerity, this is beyond a doubt by 
 the context, V. lo, 11. 
 
 Therefore God's covenant was with their infant 
 pofleri!:y. For the token of it could not, with any 
 propriety, belong to them, if the covenant was not 
 with them, and there had been no covenant between 
 God and their infant poflierity. And if the infants of 
 fuch of the natural poflerity of Abraham, as were his 
 feed in the fenfe of God's covenant, were in covenant, 
 and the token of the covenant belonged to them ; 
 why not to the infants of the believing Gentiles, who 
 are as truely the feed of Abraham, in the fenfe of 
 God's covenant with him and his feed after him, as the 
 Ifraelites were ? 
 
 Infant Ifraelites received the token of God's 
 covenant by divine appointment. This teacheth us, in 
 what light the infant poflerity of fuch as are the feed 
 of Abraham, in the fenfe of God's covenant with him, 
 and his feed after him, are to be conlldered, and were 
 confidered by God himfelf ; viz. as thofe with whom 
 his covenant is made, and to whom the token of it be- 
 longs. 
 
Ser. XVIII. cf the Church of Chrijf. 195 
 
 longs. Such infants were in covenant under the former 
 difpeufation, and, by divine appointment, had their 
 covenant relation recognized, in the adminiflration of 
 the token of the covenant to them. The believing 
 Gentiles, as hath been fliewn, are the feed of Abra- 
 ham in the fenfe of God's covenant with him. The in- 
 fants of fuch, certainly, had a right to the token of 
 the covenant under the former difpenfation. Hath 
 Chrift difannulled their covenant relation under the 
 Gofpel difpenfation, by difowning of it ? Hath he not 
 rather avowed it ? By faying, " Suffer little children to 
 come unto me, and forbid them not ; for of fuch is the 
 kingdom of Heaven ;" and by receiving them into his 
 arms, laying his hands upon, and bleffing them. Such 
 was the mode of adopting into the number cf the 
 church and people of God. Witnefs Jacob's adoption 
 of the fons of Jofeph, to be of his feed, and of the 
 covenant people of God, with others of his poderi- 
 ty. He laid his hands upon and bleffed the lad f 
 Chrifl did the fame to the little children brought to 
 him. Of the lads Jacob faid, " Let my name be call- 
 ed upon them, and the name of my fathers, Abraham 
 and Ifaac :" The flime as faying, Itt them be of the vi- 
 fible church and covenant people of Gcd. What our 
 Saviour faid of little children brought to him, of fuch 
 is the kingdom of Hea-ven^ is of the fame import, 'ivith 
 refped to fuch, as the words of Jacob v/ere, with ref 
 peel to the fons of fofcph^ v.'hen adopted by him to be 
 his, and the feed of Abraham, and Ifaac. And there 
 is the fame reafon v/herefore the token of God's cove- 
 nant with us, fhould belong, of right, to us, from in- 
 fancy, as there was with refpe^l to the Ifraelites. They 
 were the feed of Abraham in the fenfe of Gcd's cove- 
 nant with hhn and his feed after him in their genera- 
 tions ; and with them, by his V\'ord, God's covenant 
 was made. The fame is true of the believing: Gen- 
 
 •1 
 
 . tiles. And as God's covenant was by his word with the 
 Ifraelites in their generations, therefore the token of 
 
 it 
 
'Ig6 Infants of Believers Me?nbers Ser. XVIIL 
 
 it belonged to them from their infancy ; and God's cov- 
 enant is, by his word, with us in our generations, and 
 is equally a reafon wherefore the token of the covenant 
 fliould belong to us from our infancy. And baptifm is, 
 by the Apoftle, called //> circumcifton ofChrifi, import- 
 ing it to be the token of the covenant, as circumcifioQ 
 had been. 
 
 With refpe£l: to God's reception of the be- 
 lieving Gentiles, and the federal holinefs of his cove- 
 nant people, the Apoftle faith " That the offering up 
 of tine Gentiles might be acceptable, being fanftified by 
 .the Holy Ghoft." 
 
 Upon the Gentiles that received the Gofpel, the 
 Holy Ghoft was flied down, in his extraordinary gifts. 
 In this, God gave his teftimony of his reception of 
 them as his people. As faith the Apoftle, " God, 
 which knoweth the hearts, bear them witnefs, giving 
 them the Holy Ghoft, even as he did unto us. Again, 
 *' After that ye believed, ye were fealed with the Holy 
 Spirit of promife.'^ (Received this divine token, or 
 feal, of God's reception of them). — And, upon fuch 
 divine teftimony, the Apoftles knew the reception of 
 the believing Gentiles, to be the will of God. And 
 when it was given, in the firft inftance, Peter did not 
 hefitate, to acknowledge their covenant relation, by 
 their baptifm. " Can any man forbid water, that thefe 
 fhculd not be baptized, who have received the Holy 
 Ghoft as well as we ? And he commanded them to be 
 baptized." When called in queftion for what he had 
 done, he faid, " As I began to fpeak the Holy Ghoft 
 fell upon them. For as much then as God gave them 
 the like gift as he did unto us, what was I, that I could 
 withftand God ?" To this evidence they all fubmitted. 
 When they heard thefe things they held their peace. The 
 Apoftles alfo, baptized, not adults only, but the hoife- 
 holds of fuch ; them and theirs, as appears by the in- 
 ftances of the Jailer, Lvdia, and Stepbanus. 
 
 It 
 
Ser. XVIII. of the Church of Chr'tft. 297 
 
 It maybe faid, " If the word of God is his cov- 
 enant with us ; and if his covenant is with fuch as have 
 his word ; and if fuch with whom his covenant is, have 
 a right to the token of it ; all this doth not reach the 
 cafe of infants, that fuch fliould be confidered as having 
 the word of God, and in covenant ; and as having a 
 ri^ht to the token of God's covenant with them. For 
 they know nothing of, nor are to be confidered as hav- 
 ing, the v/ord of God, that his covenant fliould there- 
 by be with them." This objeftion, if it would prove, 
 that infants cannot be confidered as having a right to 
 the token of it, vvould prove, that the infant Ifraelites^ 
 could not be in covenant, and have a right to the token 
 of it ; contrary to known fad. It therefore would prove 
 too much. 
 
 Nor is it faB^ that Infants are not to be confide 
 ered, as having, and believing the word of God, when 
 their parents have it, and educate their children in the 
 belief of its being the word of God ; and inflru6l 
 them in the truths of it. Children are, in the facred 
 fcriptures, regarded, as having, with their parents, and 
 with them believing, the revelation, iii the belief and 
 truths of which, they are educated, and inflrudted by 
 them. In this manner our Saviour confiders them, 
 when he faith, one of thefc little ones, which believe in 
 Tiie. 
 
 The word of God is to us, and to our children 
 in our generations. Thus God himfelf fpcaks of his 
 covenant in my text, lliis word, the promifes, and 
 precepts of it, refpe^l-, not any one generation only, 
 but t\iQ prefe7it^ and fucceeding generations ; " My cov- 
 enant between me and thee^ and thy feed after thee in 
 their generations ;" and as the word of God refpc^ls 
 the prefent, and fucceeding generations, it is not for us 
 to fay, that his word is not to our children, nor his 
 covenant with them ; and that it cannot ^(?, becaufe of 
 their infancy. The word of God in the text, was his 
 covenant with Abraham, and with his feed in their gen- 
 O o erations. 
 
298 Infants of Believers Members Ser. XVIII. 
 
 erations. His feed the believing Gentiles are ; and 
 with them (as the feed of Abraham in the fenfe of the 
 covenant) is God*s covenant, in their generations, as it 
 was vvim the Ifraelites. And it is, in ordinary j^<:7, 
 that children, educated in. the beHef of revelation by 
 their parents, and by them inftrufled in the truths and 
 precepts of it, do (when become capable of under- 
 ftanding) believe and acknowledge the revelation, which 
 they were educated in the belief of. And they are, 
 in the outward admlniflration (or difpenfation) of the 
 covenant, regarded as believing and having divine revr 
 elation, with their parents ; and as being together 
 with them, in covenant. They were fo coniidered un- 
 der the former difpenfation, and Chrift fo confiders 
 them, when he fpeaks of little children as believing in 
 him* 
 
 Deists deny, revelation as fabulous, and are not 
 to be confidered as having divine revelation j nor can, 
 properly, be fo confidered. As the Jews, who de- 
 ny revelation by Chrill, and the truth of the gofpel, 
 cannot, properly, be confidered as having the gofpel, 
 but in propriety of fpeech, have not the gofpel ; fo 
 dcifls or iniidels, are not fuch as have the word of God, 
 in the fenfe of this difcourfe ; nor are they, (accord- 
 ing to this difcourfe) in covenant, as thofe who have 
 the word of God. Nor are their children to be confid- 
 ered as having the word of God, and therefore as in 
 covenant ; but as denying the word of God with their 
 parents, by whom they are educated in the denial and 
 rejciflion of it. Neither are fuch parents, or their 
 •^ children, to be regarded as thofe that have the word of 
 God, and are in covenant, any more than the heathen, 
 previous to their belief or reception of the gofpeh — 
 Neither can fuch parents as deny the gofpel, and divine 
 revelation, in any felfconfiftency, either receive the to- 
 ken of the covenant themfelves, or defire it for their 
 children, as a divine inflitution. 
 
 But 
 
Ser. XVIII. of the Church of Chr'ijl. ago 
 
 But having his word (the revelation which God 
 hath made to men) we are in covenant : (His word be- 
 ing God's covenant with us) and denying and rejedling, 
 the revelation which God hath made, we have not his 
 word, and are not in covenant ; and it is inconfiflent 
 with being in covenant. This we learn, by the Jews, 
 broken olf from the flock of Abraham, and their cov- 
 enant relation to God, by their denial and reje^lion of 
 the gofpel ; and by the Gentiles, being brought into 
 the flock of Abraham, and covenant relation, by the 
 belief or reception of the gofpel ; and by this alfo, 
 viz. that the Jews, if they continue not in the unbelief, 
 or rejeflion of the gofpel, fhall be gralfed (or brought) 
 in again into their former covenant relation, from which 
 they were broken off, by their unbelief. 
 
 If the denial of the revelation God hath made, 
 had confifled with being in covenant, the Jews fliould 
 not have been broken off, by their unbelief and rejec- 
 tion of the gofpel. On the other hand, if we are not 
 in covenant, by the belief and acknowledgement of 
 the revelation God hath made to us, the Jews will not 
 be brought, or graffed in again, if they abide mtjiillin 
 their unbelief : But that they fhall be, is the exprefs 
 affertion of the Apoflle. As long as the Jews acknow- 
 ledged the revelation God made to them, they contin- 
 ued in their covenant relation to God. (Branches of 
 the flock of Abraham) — when they denied the revela- 
 tion made to them by God, they were, by their unbe- 
 lief broken off from the flock of Abraham, (from their 
 former covenant relation) and the Gentiles, who be- 
 lieved the gofpel, were graffed in ; brought into the 
 covenant relation, from which the Jews, by their infi- 
 delity, were broken off. 
 
 Then commenced the accomplifhment of the pro- 
 phecy abovementioned,- — " Ye are not my people, and 
 I will not be your God. Yet the number of the chil- 
 dren of Ifrael fliall be as the fand of the fea. Where 
 it was faid unto them, ye are not my people, there it 
 
 fliall 
 
30G ' Infants of Believers Members Sep.. XVIII. 
 
 flirJl be jfaid unto them, ye are the fonsof the living 
 God." Further — while the Jews were God's vifible 
 covenant people, the token of his covenant belonged 
 to them in their generations ; and from their iyfancy^ 
 The fame rnay be faid of the believing Gentiles, fuc- 
 ceeding them as God's vifible people. 
 
 VII. The advantage of being God's covenant 
 people, confifts in that which conjlitutes their covenant 
 relation to God. Viz. havinQ- the oracles of God — 
 the lights— the precepts — the ordinance of his word and 
 worfhip. From thefe advantages, the infidel is exclud-^ 
 ed, by his infidelity ; for he regards revelation as fic- 
 tion^ and its inriitutions as mere human in=vention — its 
 precepts as v.'ithout divine authority — and its truths as 
 fabks. It is the increafe of infidelity, and of fuch as 
 deny the covenant relation of the children of chriftian 
 parents, that have a threatening afpeft upon the vifible 
 church of God at prefent. 
 
 "With refpedl to revelation, and covenant rela- 
 tion, infidels are no better than the heathen, ignorant 
 of revelation ; " Aliens from the commonwealth of If- 
 rael, ftrangers to the covenant of promife." But the 
 believing Gentiles, are " Fellow heirs, and of the fame 
 body, and partakers of his promife in Chrift, by the 
 gofpel. ISlo mere firangers 2Jidi foreigners, but fellow 
 citizens with the faints, and of the houfehold of God." 
 The adult heathen are to be baptized upon their con- 
 verfion to ChrilHanity, or profefTed belief of the gof- 
 pel. So are infidels or deifis, who before denied the 
 truth of the gofpel. But fuch as acknovv^ledged divine 
 revelation^ and are baptized, are in external covenant 
 relation to God ; and to them belong all the priviledg- 
 es, and they are bound to all the duties, belonging to 
 thofeof Chrifl's vifible church, as they become capa- 
 ble of them ; unlefs they cut themfelves off from the 
 vilible church, by apoflacy, (or infidelity) or are cut oil 
 by excommunication for fome fcandal and obftinacy, on 
 ficcount of \;h!ck, as our Saviour teachcth us, they 
 
 are 
 
Ser. XVIII. of the Church of Chrijl. 301 
 
 are to be regarded no otherwife than the heathen. Of 
 baptifm, as the chriilian circumcifion, and the token of 
 the covenant, it may be faid, " That it is a feal of the 
 righteoufnefs of faith ^ and cannot, therefore, belong to 
 infants, incapable of faith. 
 
 But this makes not any thing againft the admini- 
 flration of the token of the covenant to infants. For 
 it is a feal of the righteoufnefs of faith ^ as a feal or to- 
 ken of fuch a way of jultification, viz. by faith ; and 
 the feal or token of this way of jufHfication, belongs to 
 infants, with the fame propriety as to adults ; fuch be- 
 ing the way of juftification for thofe of every genera- 
 tion ; for the parents, and their children after them. 
 Such being the way of juftification for both, the exter- 
 nal token of it belongs, with equal propriety, to eith- 
 er, (or both.) That by faith, is the way of juftifica- 
 tion for thofe of every generation ; and the external 
 token or feal of this way of juftification, (according to 
 the covenant) belongs as properly to thofe in covenant, 
 of a fucceeding, as to thofe of a preceding genera- 
 tion. 
 
 Was not the token of the covenant, a feal of 
 the righteoufnefs of faith, (or of fuch a way of juftifir 
 cation, viz. by faith) Vv'hen it was received by Abra- 
 ham ? Was not the fame the way of juftification for his 
 fon Ifaac^ and for thofe of the poflerity of Ifaac in fuc- 
 ceeding generations ? And did not Ifaac, and others 
 in his fucceeding generations, receive, the token of 
 the covenant, diud feal of the righteoifnefs of faith, at 
 eight days old ? The feal of the righteoufnefs of faith, 
 (the way of juftification for both) was to be received 
 by parents, and their children, according to divine ap- 
 pointment. The token of the covenant, being a feal 
 of the righteoufnefs of faith, did not import, the faith 
 and righteoufnefs of the fubje£ls, when it was received 
 by them. This could not be, with refpect to all the 
 Ifraelites, at eight days old. It was rather a token, or 
 jfeal, of the covenant, andof righteoufnefs by faith ac* 
 
 cording 
 
302 Infants cf Believers Members Ser. XVIII. 
 
 cording to it ; which God gave to Abraham for him- 
 felf, and for his poderity in their generations. And 
 baptifni, confidered as a feal of the righteoufnefs of 
 faith, is not therefore to be denied children, anymore 
 than circumcifion was to be denied fuch, for the fame 
 reafon. Nor is the covenant being a promife of eternal 
 life, any reafon wherefore the token of it (hould not 
 belong to infants : For it is as much a promife of eter- 
 nal life tQ our children, (and on the fame terms) as to 
 ourfelves ; and the token of fuch a promife, (as doth 
 the promife itfelf ) as properly belongs to their children, 
 as'to adult parents. 
 
 The advantage of being in covenant (agreeable 
 to what has been obferved already) is, in having the 
 oracles of God ; the light, precepts, promifes, and all 
 the motives of his word ; together with the divine in- 
 ftitutions of it. Thefe are means of that fpiritual and 
 everlafting good, which God beitows upon thofe of his 
 vifible church, according to his good pleafure. Among 
 thefe advantages and means of fpiritual and everlafting 
 good, is the adminiftration of the external, and vifible 
 token of God's covenant with us ; minding us of his 
 covenant with us, and with our children, and a mean 
 of our faith and hope in God, for ourfelves and our 
 children : and of excitin'^ and encouraging us, to feek 
 to God, for the blellings of his covenant, for ourfelves 
 Und our's. By the token of it, admin'iftered to our chil^ 
 dren^ we are minded of God's covenant with us, and 
 our children : this (as a mean) is alfo adapted to excite 
 the parents, to a care to keep God's covenant them- 
 felves, and to inculcate this on their children. By the 
 token of God's covenant the remembrance of it is to 
 be kept up, and perpetuated, for our benefit as above : 
 for the token of the covenant adminiftered by divine 
 appointment to our children, imports that the grace and 
 bleiimgs of it, extend to us in our generations, and 
 that, for ourfelves, and ours, Vv'c may feek to and hope 
 in God for them. 
 
 But, 
 
Ser, XIX, of the Clmrch of Chrijt; 303, 
 
 But, whatever the advantages of external cove- 
 nant relation may be, it is for us to remember, that 
 having the word of God, and being in covenant, is 
 one thing ; and keeping God's covenant (whereby we 
 are entitled to the future bleffings of it) is another. 
 Many Ifraelites, when in covenant, did not keep God's 
 covenant with them ; and many nominal Chriflians do 
 not. Thefe may fay, Lord, Lord^ open to us. We 
 have eaten, and drunk in thy prefence, and thou haji 
 taught in our Jireets. Btit he will fay, / know you not': 
 depart from me. If we Obey not the gofpcl of our Lord 
 yefus Chri/i, fahation will be far from us. " He fliall 
 be revealed from heaven, with his mighty angels, in 
 flaming fire, taking vengeance on them that obey not 
 his gofpel. And it iliall be more tolerable for Sodom, 
 in the day of judgment than for fuch." 
 
 It would have been agreeable to me, to have 
 clofed here, and not to have added another difccurfe ; 
 and riliould have done it, had not the opinion of many 
 worthy, charafters, been an objeftion to the preceding 
 difcourfe, which it will be thought needful, and appears 
 reafonable, for me to take notice of. This requires a 
 fecond difcourfe ; and that I clofe tlie firil here. 
 
 S E R MO N XIX. 
 
 j_;T will be obje£led to the fcntiraents of the pre- 
 ceding difcourfe, " That when the fcriptures fpeak of 
 the belie-ving Gentiles as the feed of Abraham, fuch as 
 have faving faith are intended : fuch therefore are thofe 
 who are in covenant, and their children with them. 
 The parents then, who have a right to baptifm for 
 their children, are fuch only as have faving faith, and, 
 are themfelves truly, pious : and, confequently, muft 
 be fuch as are (in the judgment or opinion of the church) 
 chriftians indeed.'* This, I apprehend, to be the great 
 
 objeftion 
 
304 Infants of Believers Members Ser. XIX.- 
 
 obje^lion to the preceding difcourfe. Some attention 
 mufl, therefore, be given to it. 
 
 It is not denied, that the fcriptures fpeak of be- 
 ing children of God^ and the feed of Abraham in the 
 higheft fenfe ; fuch as implies faving faith. But, this 
 iiotwithftanding, they alfo fpeak of y^//Z>, oi being chil- 
 dren of God^ and the feed of Abraham^ with a refpeft 
 to external covenant relation, and that belief of the gof- 
 pel which is common to nominal chriftians j and that 
 whence they are fo denominated, 
 
 PAR.TICULAR texts may be true of, and applica- 
 ble to faith. The children of God, and feed of Abra- 
 ham, in either, or each of the above fenfes : neither 
 is it very uncommon, to find pr^.flages of fcripture true, 
 in a twofgld fenfe. But it is fufficient to my purpofe, 
 if the fcriptures teach us, that external covenant rela- 
 tion is by fuch a belief and acknowledgment of the rev- 
 elation God hath m.ade, as is common to nominal chrif- 
 tians : and this is the truth, as appears by the cafe of 
 the Jews, as flated in the New Teftaraent. They were 
 broken on from their olivetree, that is, from the vifible 
 church of God, and their former external covenant re- 
 lation, by denying the truth of the gofpel, the revela- 
 tion God hath made by his Son. Not only fo, but. 
 If they abide not flill in unbelief, they ihall be graifed in 
 again ; be again brought into their covenant relation, 
 as before. We know the unbelief whereby the Jews 
 were broken off, viz. denying the gofpel — the word o£ 
 God, and revelation by Chriit. And, according to 
 the Apoflle, if they do not continue in the unbelief 
 whereby they were broken off, fhall be graffed in a- 
 gain — be again brought into their former covenant re- 
 lation. This is fufEcient to teach us thefe two things — 
 lirfl:, that denying the revelation God hath made to 
 men, is inconfiftent with being in external covenant re- 
 lation to God — and 2dly, that we are brought into it, 
 by the acknowledgment, or belief of the revelation 
 God hath made. For otherwife, the Jews would not 
 
 have 
 
Ser. XIX. of the Church of ChriJ}* 305 
 
 have been broken off from their covenant relation, by 
 denying the revelation God hath made in the gofpel ; 
 nor will be again brought into it, v/hen they fliall no 
 longer deny, but acknowledge fuch revelation made. 
 By fuch belief, therefore, or acknowledgment of 
 divine revelation as is oppofed to infidelity, and com- 
 mon to nominal Chriftians, we are in, and the Jev/s 
 iliall be again brought into, external, and vifible cove- 
 nant relation to God. The Jews, broken off from ex- 
 ternal covenant rel;.uion, by denying the revelation God 
 hath made, and to be brought into it again, whenever 
 they iliall no longer continue their denial of it, puts it 
 beyond any reafonable doubt what an unbelief it is, 
 which is inconfiflent vv'ith being in external covenant 
 relation, viz. the denial of the revelation made to us ; 
 and what that belief is Vv^hereby vv^e are externally in 
 covenant, viz. that belief or acknowledgment of rev- 
 elation, which is oppofed to the denial and rejection of 
 it, and is common to nominal ChrilHans. And this fur- 
 ther appears by the 8th of Afts, where it is faid of the 
 Samaritans^ " When they believed Philip, preaching 
 the things concerning the kingdom of God, and the 
 name of Jefus Chrill:, they were baptized, both men 
 and women. Then Simon himfelf believed alfo ? and 
 ivhcn be was baptized, Iffc** The facred hiilorian, 
 when he wrote this, knew (of Simon at lea(l)»Lhat he 
 had f»ot any fiving belief of the gofpel. Notwith- 
 flanding, he affirms the fame belief of Simon, as he 
 doth of the reft ; and that he was, theretipon, baptiz- 
 ed, as v/ere others who believed ; and makes not the 
 leaft diflinftion betvx'cen the belief of Simon, and that 
 of the reft, v/ho were baptized ; faying, that they be- 
 lieved, and that Simon himfelf alfo believed. This (if 
 words can be) is affirming Sinion's belief of the preach- 
 ing of Fhilip, as well as that of the reil: who were bap- 
 tized by him ; and it Ihews that the facred hiftorian is 
 not to be underftood, as fpeaking of a faving faith in 
 thofe baptized ; but of a belief common to them, 
 
 P p Simon 
 
3o6 Infants of Believers Members Ser. XIX. 
 
 Simon with the reft. Others of them, indeed, might 
 have a faving faith, when Simon had not ; but fuch 
 is not the belief refpefted by the writer, in the account 
 he gives ; but a belief, common to Simon and others, 
 who heard him preach, and were baptized by Philip. 
 Therefore the belief refpefted by the facred hiftorian, 
 can be no more than fuch as nominal chriftians have of 
 the truth of the gofpel revelation. But Sim.on's be- 
 lief of his preaching, was regarded by Philip as receiv- 
 ing the gofpel he preached, fo as to be in covenant, and 
 to have a right to the external token of it in baptifra ; 
 which was adminiftered to him. 
 
 It may be objeded, " If Simon was in covenant 
 by his belief of the doctrine of Philip, and had a right 
 to have his covenant relation recognized by baptifm ; 
 how could the Apoftle fay to him. Thou haji neither 
 part ?ior lot in this matter ? 
 
 This admits of feveral anfwers. i . Philipj and the 
 Apoftles in their preaching, doubtlefs taught falvation 
 by Chrift in eternal life. And this may be what the 
 Apoftle refpefted, when he laid to Simon " Thou 
 haft neither part nor lot in this matter ; for thy heart 
 is not right in the fight of God. For I perceive that 
 thou art in the gall of bitternefs, and in the bond of 
 iniquity." Accordingly the Apoftle exhorted him to 
 repentance, requifite to future falvation ; as is the duty 
 of the minifters of Chrift, towards fuch of the vifible 
 church, as are of a charafter fimilar to that of Simon. 
 
 If we are not fatisfied with this, and confider the 
 Apoftle as refpefting the vifible church, and a ftanding 
 therein, when he faid to Simon, " Thou haft neither 
 part nor lot in this matter :" Then 
 
 2dly. Simon rauft be confidered tis one of thofe 
 our Saviour fpeaks of, who for a tvhile believe, and af- 
 leruoards fall aivay. Though Simon, v/ith others, be- 
 lieved the word preached by Philip, and had with them, 
 been baptized, as one that believed, he might after- 
 wards apoftatize, or relapfe into infidelity again, and 
 
 ^thereby 
 
Ser. XIX. of the Church of Chrijf. 307 
 
 thereby be cut off from his external covenant relation, 
 agreeable to what has been faid of infidelity in the 
 preceding difcourfe. And the Apoftle, by his condu6t, 
 diicovering the apoftacy of Simon, by which he was 
 cut off from the vifible church, tells him, " Thou haft 
 neither part nor lot in this matter;" that is, was no 
 longer of, nor had any connexion with Chriftiaps, or 
 ftanding in the vifible church. And this may be the 
 right view of Simon's cafe. Whatever belief he had 
 entertained of the doftrine of Philip, his relapfe to in- 
 fidelity, (inconfiflent with his remaining in, and belong- 
 ing any longer to the vifible Chriftian church) appear- 
 ed, by his conception of what was done by the Apof- 
 tles, when the Holy Ghoft was given through the lay- 
 ing on of their hands, as done by fome magical art, 
 which he did not underfland, and hoped to obtain of 
 them by m.oney. This appearance of his apoftacy (up- 
 on the principles of the preceding difcourfe) fully ac- 
 counts for the words of the Apoftle to Simon above 
 cited, if we confider them r s a denial of his belonging 
 to the vifible church. Whether this or the preced- 
 ing anfwer, are either of them fatisfaftory, or not, 
 yet 
 
 3dly. One thing is evident, and fufficient to ob- 
 viate the objeftion, viz. whatever the Apoftle intended 
 by his words to Simon as above, he did not intend, that 
 he (Simon) had not believed the preaching of Philip — 
 had not been in covenant, and had his covenant relation 
 recognized by his baptifm ; or that (being baptized in- 
 to Chrift) he had not been received into the number of 
 the vifible church. For that he did believe the preach- 
 ing of Philip, had been baptized, and, by his baptifm, 
 had been received into the vifible church, were certain 
 fads ; and the Apoftle did not^ by the words in queft- 
 ion, mean to deny them. The evidence, therefore, 
 of being in covenant, by that belief of the gofpel which 
 is common to nominal Chriftians, arifing from the be-< 
 
3o8 Infants of Believers Members Ser. XIX. 
 
 lief and baptifni of Simon, fuffers no diminution bj 
 the words of the Apofcle, upon which the objeftion, 
 under confideration, is founded. 
 
 The word of God, according to the preceding 
 difcourfe, is his covenant with us ; and fuch as have 
 ]iis word (believed, or acknowledged, by them, to be 
 the v/ord of God) with them his covenant is made ; 
 and they are in covenant with God. This we have 
 now found confirmed, by what the Apoftle faith of the 
 Jews^ broken oi^ by their denial of the gofpel, viz. 
 tiiat tliey iliall be graffed in again (or brought again in- 
 to covenant relation) if they abide not Jiill in unbeliefs or 
 in their denial and rejection of the gofpel. We find 
 the fame confirmed alfo, by the baptifm of Simon, up- 
 on his belief of the gofpel, which could be no other 
 than fuch as is common to nominal Chriitians. 
 
 It fhould alfo be confidered — that our relation to 
 God, by a faving faith, is fpiritual, and invifible ; and 
 not that which belongs to the vifible church of Chrift, 
 collectively : And thefe appellations, Ha/y, Children of 
 God^ feed of Abraham, Is'c. when given to thofe col- 
 leftively, who are of the church of Chrifl, are not 
 given, to denote their faving faith, and their hidden, 
 fpiritual, and invifible relation to Chrifl ; but their 
 common, external, and vifible covenant relation. 
 
 Of the Ifraelites, and their external covenant rc- 
 latiori, it is faid, " The Lord abhorred them, becaufc 
 of the provoking of his Sons and his Daughters,'* 
 (Deat. xxjiii. 19.) And fuch among the Gentiles arc 
 fo ca'led as receive the gofpel, and forfake idolatry. 
 (2 Cor. vi. 17.) V/herefore come ye out from among 
 them, and be ye feperate, faith the Lord ; and I will 
 receive you — and ye fhall be my Sons and Daught- 
 ers. 
 
 Theth faith alfo, when aSrmed of Chriflians 
 colleftively, (or of Churches) refpefts the faith com- 
 mon to nominal Chriitians, and to churches of fuch, 
 " Ye are all the children of God, by fuith in Chrifl: 
 
 Jefus,- 
 
Ser. XIX. of the Church of Chrlfi. 309 
 
 Jefus," faith the Apoftle to the churches of Galatia. 
 However true this might be of many individuals of 
 them, and of faving faith, and filial relation to God 
 in the highefl fenfe, yet it is not reafonable to think, 
 that the Apoftle here intended it, or expefted to be 
 underftood, of faving faith, and filial relation to God 
 in the higheft fenfe ; for he affirms it of all of them, 
 without exception. And it is improbable at leaft, that 
 it was true of all of them, (underftood of faving faith, 
 and of filial relation to God in the higheft fenfe) and 
 we cannot reafonably fo underftand it, of all that be- 
 longed to the churches of Galatia. Hence there is 
 reafon to believe, the Apoftle had not, in the words 
 above, refpeft to faving faith, and filial relation in the 
 higheft fenfe ; but to their external covenant relation. 
 The epiftle he wrote to them is a further evidence of 
 this ; for by it the Apoftle doth not, feera to think of 
 them all, as being children of God, by faving faith in 
 Chrift. *' I marvel that ye are fo foon removed from 
 him that called you into the grace of Chrift. Who 
 hath bewitched you, that ye ftiould not obey the truth ? 
 My little children of whom I travail in birth again, un- 
 till Chrift be formed in you. I am afraid of you left I 
 have beftowed upon you labour in vain." Thefe texts, 
 have not the appearance of the Apcftle's thinking them 
 all children of God by a faving faith in Chrift. He 
 refpeds rather, the belief of the gofpel, and that cov- 
 enant relation, which were common to them, and to all 
 nominal Chriftians, w^hen he faith, Te are all the chiU 
 dren of God by faith in Chrifi Jefus. 
 
 And the manner in which the Apoftle fupports 
 this alTertion, is a further evidence of it ; viz. by their 
 baptifm. " For as many of you (faith he) as have been 
 baptized ir^to Chrift have put on Chrift. There is nei- 
 ther Jew nor Greek — ye are all one (church or body J 
 in Chrift." The Apoftle then, in his preceding aller- 
 tion, had refpcft to their Chriltian baptifm, and com- 
 mon covenant relation to God. If he did not, refpecl 
 
 their 
 
3IO Infants cf BeUe'vers Members Ser. XIX. 
 
 dieir bapiifra, and exrernal covenant relation, in faying, 
 Te are all the children of God by faith in Chrift yefus^ 
 why doth he fupport, the aflertion by their being bap- 
 tized into Chrill, and being all, of whatever nation, 
 one church, or body, in Chrilb ? The Apollle, when 
 he filth "= Ye are all the children of God by faith in 
 Chriil; Jefus,'' rcfpe<^3 their reception of the gofpel, 
 and external covenant relation ; for in this refpeft only, 
 were his words true of all of them. 
 
 There are paiTages of the fcripture, argued in 
 fupport @f this opinion, viz. that none ought to be re- 
 ceived into the Chriftian Church but fuch as are vifibly 
 pious perfons, or Chrillians indeed. It v/iil be thought 
 incumbent on me to take fome notice of thefe. Our 
 Saviour's parable of the good feedy and tares, appears to 
 be urged the mofl plaufibly, in favour of this opinion. 
 In it our Saviour expounds the goodfeedj of the children 
 cf the kijigdom, and the tares, of the children of the 
 wicked one ; and reprcfents the former, to be of his fow~ 
 ingy and the latter, to be of the devifs. Eul by this 
 prj-able we cannot, with any certainty, determine the 
 -will of Chrifl, that fuch only be received into his church 
 as are pious perfons ; and therefore, that fuch only, 
 (as far as we can judge) are to be received as members 
 pf it. 
 
 The kingdom of heaven, in the Evangelifl.s, is. 
 put for the difpenfation of the gofpel and the bleiungs 
 of it, as well as for the vifible church ; and it is put 
 for the gofpel difpenfation, or the blefTmgs of it, in 
 other parables in the chapter, which contains this of th^ 
 good fted^ and tares : and is, probably, fo ufed in this 
 parable. The ivorld is the field, in which the good 
 feed, and tares are fown ; and (underftanding the king- 
 do'/ii of heaven of the difpenfation of the gofpel) the 
 parable teacheth us, the eiticacy of the gofpel with 
 fome, by the pow^r and grace of Clirift ; and the 
 v.iekednefs of others, under the difpenfation of it, by 
 the indrumentality of Satan. And the kingdom of hea-. 
 
 len 
 
Ser. XIX. ef the Church of Chrijt. 311 
 
 *ven being put for the difpenfation of the gofpel, the 
 pious, are properly the children of the kingdom^ as thole 
 begotten by the gofpel ; or ilich with whom the gofpel, in 
 the difpenfation of it, hath its proper and faving ef- 
 fect ; and the children of the •wicked one, are thofe dii- 
 obedient to the gofpel — living in fin under its difpenfa- 
 tion, and children of the devil. Thus confdered the 
 parable teaclieth us the faving eincacy of the gofpel 
 withfome, and not with others : rather than fuch, as 
 it is the will of Chrift ihould belong to his vifible 
 church. 
 
 In the parable preceding this of the good feed, and 
 fares, viz. that of the fower and the feed foijun, the 
 kingdom of heci'Ven is the difpenfation of the gofpel ; 
 for, in his expofition of it, our Saviour calls the gof- 
 pel the word of the kingdom. And in the parables which 
 follow this of the good feed and fares, the kingdom of 
 heaven is put for tiie gofpel difpenfation, or the blef- 
 fings of it. And the kingdom of heaven being ufed for 
 the difpenfation of the gofpel, or the bleffings of.it, 
 in other parables of the chapter, increafes the rcafon 
 for fo underftanding it, in this parable of the good feed 
 and tares. In one of the parable's that follow in this 
 chapter, our Saviour likens the kivigdo?n of heaven, io a 
 net cajl into the fea, ivhich gathered of every kind ; 
 which, when full, was drawn to the (liore, and a fep- 
 eration made of the good and bad ; in the applicaticn 
 of which, our Saviour faith, " So fliall it be at the 
 end of the world ; the Angels (hall fever the Vvicked 
 from among the juft, and fliall cafl: them into the liir- 
 nace of fire.'* This parable XQ.{\^t^%the gfpel dfpenfa- 
 iion, and the clofe of it at the end of the world, and 
 in the fame manner, our Saviour applies the parable of 
 the good feed and tares ; which is an evidence of the 
 fame intended by the kingdom of heaven, in each para- 
 ble. 
 
 As I have faid. The kingdom of heaven, is the 
 difpenfation of the gofpel. The ivorld, the field, in 
 
 which 
 
312 hifants of Believers Mejiibcrs Ser. XIX. 
 
 which the good feed, and tares are fown. The good 
 feed, are thofe begotten by the gofpel, or obedient to 
 it, and, therefore, children of the kingdom. The tares 
 are the wicked, who obey not the gofpel, and are 
 children of the devil. The parable admits, (at lead) of 
 this conftruftion ; and doth not, therefore, afford any 
 certain conclufion (to fay the lead) that it is the will of 
 Chriil, his vifible church fhould confift of fuch only, 
 as are truly pious, and that none be received into it, 
 but thofe, who are vifibly fuch. 
 
 " But Chrift fpeaks of the good feed as fown by 
 hirafelf, and the tares by the devil ; and this fliews 
 that the former are of his church, agreeably to his 
 will ; and that others being in it, is of the devil.** It 
 ihews that the pious of the earth, are fo by his gofpel, 
 grace, and agency ; but not that it is his revealed vvill, 
 that fuch only iliould conftitute his vifible church, and 
 that none fhould be received into it but thofe, who are 
 ■uiiibly fuch. (Chrift may be faid to fow good feed, as 
 his gofpel injoins piety, and, is adapted to it, as a mean 
 thereof ; and as the pious in the v/orld, (which is the 
 field) are fuch by his efficacious power and grace. 
 Nor does Chrift, fowing the good feed, feem to be of 
 diftercnt import, from what is faid of his vifible 
 church of old, I had planted thee a noble vine, wholly a 
 right feed. Again, my beloved hath a vineyard : he 
 [owed it — and planted it with the choiceft vine. 
 
 But none pretend, that, by the revealed will of 
 God, the Jewifli church was to confift of fuch only, as 
 v/ere pious perfons ; and that fuch only were to belong 
 to it, as were, vifibly pious, why then fliould this be 
 inferred, with refpe6l to the Chriftian church, from 
 (his being faid to {ow good feed in his field, which he 
 tells us is the world) and the devil tares. It is common 
 in the fcriptures to afcribe what is good, to God, and 
 wickcdnefs, to the Devil, and to the lufts of men j and 
 Chrift teacheth us, by this parable, to do likewife y 
 
 alfo, 
 
.; 
 
 S£R. XlX. / />&^ C/j«r^/j of Chriji, 
 
 alio, not to attempt to feperate the righteous and wick- 
 ed here ; but to leave this to be done by him, at the 
 end of the world. 
 
 But, after that which came upon Ananias and 
 his wife. ^^ Of the reftdurji no man join hlmfefto them ; 
 but the people magnified them ; and believers 'nrre, the 
 more added to the Lord" This teacheth us, that after-' 
 ward, none of thofe, who did not believe the do&ine 
 and teftimony of the Apoftles, durll join them, yet 
 what was done, and known, proved a mean, of ma- 
 ny believing the word preached by the Apoftles ; fo 
 that hence, the more believed their word, and joined 
 the Apoftles, and their followers. Whether the faith 
 was fiich as is faving, is not faid. With fome of them 
 it might be, and with others, nothing more than a be- 
 lief, or perfuafion, of the truth of the gofpel, com- 
 mon to profefled and nominstl Chriftians. 
 
 " But Philip told the Eunuch, he might be bap- 
 tized, if he believed with all his heart." This import- 
 ed his right to baptifm, if he was indeed convinced and 
 perfuaded, that Jefus, whom Philip preached to him, 
 was Chriit the Son of God. And the Eunuch anfwer- 
 ed, / believe that Jefus Chrift is the Son of God. Ail 
 Judah, and Benjamin, and ftrangers of Ephraim, and 
 of other Tribes, when gathered at jerufalem, entered 
 into a Covenant^ to feek the God of Ifrael^ with all their 
 heart and foul. And all fudah rejoiced at the oath : 
 For they had fwDrn ivith all their hearts : (i. e. With 
 a fmcerity, which men may have in their promifes, in 
 diftin£lion from any intentional deceit.) — 'It is not cred- 
 ible that all Judah were indeed pious men ; and made 
 this oath, with a pious, and gracious fmcerity of 
 heart. 
 
 " But the Apoftle faith of the Lord's fupper. He 
 that eateth and drinketh uniuorthih., eateth and drinketh 
 damnation to himfelf not difcerning the Lord^s body. 
 Therefore, to partake of this ordinance, not having 
 faving failh, is to our own damnation." By eating and 
 O Q_ drinking 
 
314 Infants of Believers Members Ser, XIX. 
 
 drinking unworthily, the Apoflle intends doing it, not 
 in a folemn and religious, but in a diforderly and riot- 
 ous manner, (as did the Corinthians) to fatisfy their 
 hunger, and indulge their appetites to excefs. Not 
 dfccrning the Lord's body, is not underftanding and re- 
 garding the elements, as the emblems of the body, 
 and blood of Chrill, broken and fhed for us, and to 
 be received as fuch, and in remembrance of him j and 
 not diftinguiihing eating and drinking in the ordinance, 
 from that which is to fatisfy hunger, and gratify the 
 appetite. Such diforderly, irreligious, riotous eating, 
 and impious profanation of the ordinance as was among 
 the Corinthians, the Apoflle refpeds, when he fpeaks 
 of eating and drinking unworthily, and to damnation ; 
 and not their eating without faving faith. To be fatis- 
 fied of this, we need only to notice the direction the 
 Apoflle gave, how to avoid it ; (i. e. eating and 
 drinking to damnation.) " If any man hunger, let 
 him eat at home ; that ye come not together imto damna- 
 tion," (The fame word as in V. 29th.) — We know 
 there is no connection between a full flomach and fav- 
 ing faith, or piety of heart ; or between the exercife 
 of either at the table of the Lord, and eating before 
 lue go from hojne ; and had the Apoflle intended, by 
 eating and drinking univorthily, and damnation to himfelf 
 doing it without faving faith, and piety of heart, he 
 would not have given fuch a diredion for avoiding it, 
 as eating at home^ before they came to the table of the 
 Lord. 
 
 With refpe£l to the marriage fupper. The King 
 coming to fee the guefls, and faying to one of them, 
 " How comefl thou in hither, not having on a wedding 
 garment ?" This clofe of the parable, refpe£ls the fi- 
 nal judgment, and teach eth us, that though we are of 
 his vifible church, if void of real religion., Chrifl, at 
 his fecond coming, will not own, but rejeft, and con- 
 demn us to the puniihment of the wicked. 
 
 As 
 
Ser. XIX. of the Church of Chrijl, 315 
 
 As far as my limits allow, I have noticed objeft- 
 ions to the preceding difcourfe ; according to which, 
 fuch as have divine revelation (believed by them to be 
 his word) have the word of God, whereby his covenant 
 is made with them ; and, being baptized, have the to- 
 ken of his covenant with them, and are in external cov- 
 enant relation to God. The children alfo of fuch (ed- 
 ucated by their parents in the belief of revelation, and 
 by them inflrufted in it) are confidered in the preced- 
 ing difcourfe as having, and believing the word of God, 
 cr divine revelation with their parents, and in covenant 
 together with them. 
 
 Such children (as they become capable of it) are 
 bound by the word and will of God to all the duties, 
 and have a right to all the privileges of God's covenant 
 people ; are to obey the precepts, and to obferve the 
 inflitutions of his word. 
 
 Heathen, ignorant of revelation ; Jews, who 
 deny revelation by Jefus Chrift, and rejeft the gofpel ; 
 and Deifts, who deny all revelation, are out of the 
 queftion. But, as under the former, fo under the gof- 
 pel difpenfation, fuch as have the revelation God hath 
 made (believed by them to be the word of God) with, 
 them is his covenant, and they .are to obferve well di- 
 vine commands and inflitutions. This is incumbent on 
 all nominal Chriftians, come to years of fufficient un- 
 derftanding, or capacity 
 
 It may be faid " If we baptize the children of all 
 baptized parents, who educate their children as men- 
 tioned above, we may in fome, if not in many injflan- 
 ccs, baptize children of parents who are offenders, and 
 not free from fcandal." If parents are fcandalous of- 
 fenders, in any refpeft, they are to be dealt with a- 
 greeable to the gofpel, for their good, and in brotherly 
 love ; but that their children (educated in the belief of 
 it, and inftrufted in divine revelation) are not to be 
 confidered as believing revelation, and having the word 
 of God, and in covenant ; and that they are not to 
 
 receive 
 
3i6 Infants of Believers Members Ser. XIX. 
 
 receive the token of God's covenant with them, be- 
 caufe of forae offence of their parents, is doubted. 
 
 Their parents are fuppofed to educate them in 
 the belief of revelation, and to inftru',^ them in it j 
 and fuch children (for the reafon that any are) are to 
 be confidered as having, and believing divine revelation, 
 and in covenant. Infidelity, as hath been confidered, 
 cuts off parents, and their children with them, from 
 covenant relation ; and the excommunication, of fuch 
 as cannot be reclaimed, may do the fame. For fuch 
 Chrift teacheth us, are to be accounted by us, as the 
 Heathen. But difcipline, previous to excommunication, 
 doth no'c deflroy covenant and church relation. " If 
 any man obey not our word, note that man, and have 
 no company vi^ith him, that he may be afliamed. Tet 
 count hlm^ not as an enemy, but admonifb h'nn as a broth' 
 ^r.** A man then, may be under the cenfure and ad- 
 monition of the church, and (till continue in his cove- 
 nant and church relation, and is to be regarded, and 
 admoniflied, as a brother. And, if children are' in 
 covenant with their parents, how are they cut off from 
 it by that in the parent, which doth not cut off the pa- 
 rent hirafelf ? 
 
 " But if children of parents above mentioned be 
 admitted to baptifm, difcipline will be greatly weaken- 
 ed, if not deftroyed." The weight of gofpel difcipline 
 is in itfeif, or in what it is ; and we are not to expeft 
 to give weight to it, by what doth not, but by that 
 which doth, belong to it. 
 
 The difcipline Chrifl: hath enjoined, with refpeft 
 to an offending brother, all nominal Chriftians are bound 
 to obferve towards fuch a one, when made acquainted 
 with his offence ; and if all fuch, v/ould faithfully re- 
 prove, and admonifii him of his crime, in the fpirit of 
 raeeknefs and brotherly love, the offender, would have 
 all his neighbours and brothers, acquainted with his er- 
 rors, kindly, and affeftiotiately, noticing him of, and 
 cautioning him againfl it, and endeavouring, by their 
 
 influence 
 
Ser. XIX. of the Church of Chrijl. 317 
 
 influence, to reclaim him. (Ind'w'idually^ and atone In 
 thefrjl infiance.) This would be a mean of convinc- 
 ing and reforming him, which, it would feem, could 
 rarely fail of its effeft. But if it fliould, and all thofe 
 abovefaid, fhould again admoniili him as before, two 
 or three of them at the fame time (trying their united 
 influence with him) fuch their further repeated admoni- 
 tion, and joint influence, added to the former, muft be 
 of greater weight ftill with the olTender, for his con- 
 vidion and reformation. But if this alfo fliould fail, 
 his oftence is to be told to the church ; (or an afiem- 
 bly of Chrifl:ians) and their joint influence, as a body, 
 'and the weight of their cenfure, and admonition, if 
 need be, are to be tried with the oflender. This dif- 
 cipline, duly obferved, and the offender avoided, that 
 he may be afliamed, few, very few, would be found 
 proof againfl:. But if any are, Chrifl teacheth us to 
 regard them no otherwife than as heathen or infidels, 
 no more in covenant or church relation. Let htm be un- 
 to thee as an heathen man and a publican. But until 
 this takes place, and as long as the oflender is under 
 difcipline for his recovery, the words of the Apoftle 
 above cited, teach us, he is to be regarded as a broth- 
 er. With refpe£t to his children, (fuppofed to have a 
 Chriftian education) they are, according to the preced- 
 ing difcourfe, to be confidered as thofe that have the 
 word of God, and are in covenant. The reafon which 
 hath been given wherefore any children are in cove- 
 nant, and have a right to the token of it, is, by the 
 fuppofition, true of the children in queftion. 
 
 " But if the Chriftian Church, confifts of ail 
 fuch as have the facred fcriptures, (acknowledged by 
 them to be the word of God, or a divine revelation 
 \yhich God hath made to us) and are baptized into 
 Chrifl-, it will be impoflfible to fiipport difcipline in it." 
 Say then, that Chrift is a hard mofier, injoining that 
 which cannot be done. 
 
 All 
 
3io Infants of Believers Members Ser. XIX. 
 
 All nominal Chrlftians are to obferve the injunc- 
 tions of ChrilT: ; let them do this (which they acknow- 
 Jedge to be their duty, and that they are bound to do 
 it, by the will and authority of Chrift, and in obedi- 
 ence to him.^ and Chriftian difcipline will be among 
 them. There is no greater difficulty in it, than that of 
 obferving Chrift*s laws j and this, all ihat have the 
 gofpel, believe it to be a divine revelation, and acknow- 
 ledge the divine milTion of Chrift, muft own themfelves 
 bound to, by the higheft authority. 
 
 " But can we have any proper evidence that pa- 
 rents will educate their children in the belief of revela- 
 tion, and inflruft them in the truths and precepts of it, 
 fo long as the parents themfelves do not publicly pro- 
 fefs their belief of revelation, made to us in the fcrip- 
 tures of the Old, and New Teftament ; and do neg- 
 le£l any of the inftitutions of the gofpel ?" — I have no 
 obje<5tion to their making a public profellion of their 
 belief of a divine revelation contained in the fcrip- 
 tures. 
 
 With refpe<5i: to their neglecting any of the infti- 
 tutions of Chrift, fuch fcruples have been raifed in thd* 
 minds of many, by the opinion of fome pious divines, 
 refpe^ling their right to a participation of the Lord's 
 fupper, that notwithftanding their negleft of it, there 
 may be many inftances in which it is reafonable to be- 
 lieve, of parents who neglefl to attend upon and par- 
 take of the Lord's Supper, that they will give their 
 children a Chriftian education j and, in particular caf- 
 es, the churches and minifters of Chrift muft judge, 
 refpe<51:ing the education of the children, as the fenti- 
 ments, and chara^er of the parents give reafon to be- 
 lieve ; and baptize fuch children, as they have reafon 
 to expect will have a Chriftian education. 
 
 CONCLUSION. 
 
 WX were, in our forefathers, Oeniilcs far rff ; 
 
 but 
 
Ser. XIX. cf the Church of Chr'ijl. .319 
 
 but are now brought tiigh, by the gofpel-^are children^ 
 net of the night, and of darknefs, but of the light, rmd 
 of the day — ?iot of the, bond women, hut of the free. The 
 promife, made to Abraham, is unto us, and to our 
 children, and to as many as the Lord our God iliall cali. 
 And on the terms of the covenant the everlafling blef- 
 lings of it fliall be ours, a-nd our children's. Thefe 
 things call for gratitude to him, who hath brought us 
 out of darknefs into marvelous light, and calleth us to 
 his kingdom and glory — unto his eternal glory, by Je- 
 fus Chrift. " In every nation, he that feareth God, 
 and worketh righteoufnefs, is accepted with hira. The 
 partition wall is broken down, and there is neither Jew, 
 nor Greek, Barbarian, Scythian, bond or free.'* All 
 are one in Chrid, who came preaching peace to them 
 that were far off, and to them that were nigh. '* We 
 are no more flrangers and foreigners, but fellow citizen^ 
 with the faints, and of the houfehold of God." But 
 let not any of us forget the wide difference there is, be- 
 tween being in external covenant relation to God, and 
 being entitled to the great and everlafling bleffmgs of 
 his covenant. External covenant relation is by God's 
 word to us, which is his covenant made with us ; it is 
 by the gofpel of the grace of God. The gofpel of our 
 falvation fent unto us, believed or acknowledged by us 
 to be the word of God. But an interefl in the everlafl- 
 ing blefiings of the covenant, is not without the belief 
 of the Vt'ord of God in which we keep his word. 
 Therefore, having the word of God^ let us believe it, 
 and in the Saviour the Son of God, according to it ; 
 not with an inoperative dead faith, but that which is 
 influential, and pradical ; productive of a fpirit and 
 practice, defires, and hopes, correfpondent to the truths 
 believed. And, having the promfes of God, let us 
 cleanfe ourfelves from all fikhinefs of fiefli and fpirit, 
 perfecting holinefs in the fear of God ; and live, as the 
 grace of God, which bringeth falvation, teacheth us ; 
 denying ungodlinefs, and worldly lulls, foberly, right- 
 
 eoufly, 
 
320 Infants of Belicuers Members Ser. XIX. 
 
 eoufly, and godly, in this prefent world. Otherwife, 
 having the word and promifes of God, will, ultimate- 
 ly, profit us nothing. " For if we fm wilfully, after 
 we have received the knowledge of the truth, (or live 
 in wilful finning, under the light of the gofpel) there 
 remaineth no more facrifice for fins ; but a fearful look- 
 ing for of judgment, &c. The Lord Jefus fliall be re- 
 vealed from heaven, with his mighty angels, in flaming 
 fire, taking vengeance on them that know not God, 
 and obey not the gofpel." Doctrinal knowledge, or 
 profefTion, alone, will not avail to our final falvation. 
 " The wrath of God is revealed from heaven againft 
 all ungodlinefs, and unrighteoufnefs of men, who hold 
 the truth in unrighteoufnefs.'* 
 
 That we may not receive the grace of God in 
 vain, the gofpel of the grace of God, a?2d of our faU 
 vation, fent tons, we mufl receive the truth in the love 
 of it ; believe his word, and keep it. " God giveth 
 us all things, pertaining to life and godlinefs, through 
 the knowledge of him that hath called us to glory, and 
 to virtue.'* Therefore, " Giving all diligence, add io 
 faith virtue, knowledge, temperance, patience, godli- 
 nefs, brotherly kindnefs, and charity. So an entrance 
 fliall be miniftered unto you abundantly, into the ever- 
 lafting kingdom of our Lord and Saviour Jefus Chrift. 
 As obedient children follow Chrift ; not fafliioning 
 yourfelves according to the lulls of our former igno- 
 rance. " But, as he that hath called you is holy, fo 
 be ye holy in all manner of converfation ; becaufe it is 
 written, be ye holy, for I am holy.'* The everlafting 
 bleffings of the covenant, are all our falvation ; let 
 them be all our defire. Be not languid in your defire, 
 nor negligent in your purfuit of them. '* Reaching 
 forth towards that which is before, prefs forward tow- 
 ards the mark, for the prize of the high calling of God 
 in Chriit Jefus." " Ofthefe things I will not be neg- 
 ligent, to put you in remembrance. Yea, I think it 
 meet, as long as I am in this tabernacle, to ftir you up, 
 
 by 
 
Ser. XIX. of the Church of Chriji. 32 J 
 
 by putting- you in remembrance ; knowing, that (liort- 
 ]y I mud put off this tabernacle. Moreover, I will 
 endeavour, that ye may be able, after my deceafe, to 
 have thele things in remembrance." 
 
 With refpeft to external covenant relation — For 
 all advantages of it be thankful ; — feek fpiritual and 
 everlafting benefit thereby ; and neglccl: no divine in- 
 flitutions for that end. Baptifraj. the token of it, minds 
 us of God's covenant v/ith us, and our children, that 
 our hope may be in God for ourfelves and ours. He 
 kecpcth covenant and mercy to a thouf and generations ; 
 and re member eth his covenant forever : The luord which 
 he commanded to a thoufand generations ; his covenant 
 with Abraham, and oath unto Jfaac. Adults, that 
 live without baptifm, and parents, neglecting that of 
 their children, do (in their meafure) contribute to God's 
 covenant being forgotten, and not kept in remembrance 
 by his appointed token of it. They rather live (by 
 the negle£^ of its memorial) in xhc denial o^ God's cov- 
 enant, than in the acknowledgment of it. Let not the 
 ordinance of God, (infcituted to be a token of his cov- 
 enant, and to be obferved in remembrance of it) be 
 neglefted, or his covenant forgotten. His truth and 
 faithfidnefs ; his name and 7nemorial, endure throughout 
 all generations. 
 
 Christ, who gathers the lambs in his arms, and 
 carries them in his bofom, faid, " fuiier little children, 
 and forbid them not to come unto me ; for cf fuch is 
 the liingdom of heaven ;" laid his hand on fuch, and 
 bleffed them. Fail not to bring your children to him in 
 his ordinance, for his bleiling, in thankful remembrance 
 of his covenant with them, and with prayer to, and 
 hope in God for them. The children of his ancient 
 people, God calls fons and, daughters ^ which they had 
 borne unto him ; the prophet faith of the church under 
 the gofpel, They are the feed, of the bleffed of the Lordy 
 (or of Abraham) and their offspring with them ; Chrift 
 ikith, Of fuch is the kingdom of heaven ; and his apof* 
 R R tie. 
 
32 2 Infants rf Believers Members Ser. XIX. 
 
 tie, The prcraije is nnto you and yom dyAdrai" Deny- 
 ing our children the token of God's covenant, hath a 
 different la.nguage, with refpeft to them, from the a- 
 bove in facred writ. Its language is, a denial of God's 
 covenant being with, and of his promifes to them ; 
 and is too much like feying to them, 7'^e are not of the 
 LorcTs heritage : go ferve other gods. When God and 
 his prophet, Chrifl and his apoftle, held the above lan- 
 guage refpecting children, fliall we not regard them as 
 the lambs of Chrill's flock, who faid Feed ?ny lambs ? 
 When Chrift is faid to feed his flock like a Ihepherd, to 
 gatlier the lambs in his arms, and to carry them in his 
 bofom, fliail we forget that God's word and promifes 
 are to our children, and his covenant with them, and 
 deny them his token of it ? 
 
 The vv^ord of God, in the truths, and grace it 
 reveals ; in its precepts and promifes j and in the hope 
 it brings, is as truly to our children, as to ourfelves ;. 
 and is his covenant with them, as well as with us. 
 God's covenant is with us in our generations, by his 
 word ; as it was with the pofterity of Abraham in the 
 time of Ifaac. None doubt that liis covenant was with 
 them in their generations ; or their right to the token 
 of it from their infancy. And wh}'' doubt it with ref- 
 peiTc to us, to whom his word and and promifes afe, as 
 they were to them in the former difpenfations ? Cer- 
 tainly God's covenant was vith Abraham, and his feed 
 after him in their generations, for an everlafting cove- 
 nant. His feed the believing Gentiles certainly are. 
 Is it not then with them in their generations ? Yes with 
 them in their generations alfo ; and to them in their gen- 
 erations, belongs the token of his covenant Vv'ith them. 
 
 I v/iLL not hint at a limitation of the divine mer- 
 cy, v/ith refpe^l to children that die without baptifm, 
 through the neglecl of their parents. 
 
 Wherein the word of God is not explicit, wc 
 are not to venture upon affertion. But, where there is 
 no claim, God, if he fees fit, may fufpend his favour 
 
 to 
 
Ser. XIX. of the Church of Chrift, 323 
 
 to our children, upon their parents obferving his infti- 
 tution refpe£ling them. And we find, that God faid of 
 the uncircumcifed child, nat foul foall be cut off from 
 among his people ; which imports fome material evil to 
 the child. Our Saviour alfo faith, unlefs any one (See 
 the Greek) be born of tuater, and of the fpir'it^ he can- 
 not fee the kingdom of God ; which refpeds baptifmal, 
 as well as fpiritual regeneration. Thefe palfages of fa- 
 cred writ, deferve the ferious attention of parents. 
 They (at leaf!:) fliould learn to beware of negle^ing 
 any divine inflitution, with refpeft to tlieir children. 
 
 The growth of infidelity, the encreafing negleft 
 of infant baptifm, and confequent difregard of the in- 
 flitution, are of threatening afpeft upon the vifible 
 church of Chrift among us ; and are to be fincerely 
 regretted. 
 
 Let us believe, and obey the gofpel of Chrift, 
 and reform all negleds of his inflitutions. So fliall, He 
 that walketh in the midft of the golden candlefticks, 
 and holds the ftars in his right hand, be with and 
 blefs us. 
 
 gER?TON 
 
^^^f>€f^^^(0^^ 
 
 
 ^-^^/b 
 
 ERMON XX. 
 
 UPOIi TH£ DISCIPLINE OF CHUIST S CHURCH. 
 
 Matthew xviii. 15, 16, 17, 18. Moreoijcr^ifthy 
 brother jhall trcfpafs againjl thee, go and tell him hh fault 
 between thee and him alone : if he fhall hear thee^ thoU 
 haji gained thy brother. 
 
 BuT^ if he will not hear thee^ then take zvith thee 
 one or two more^ that in the mouth of two or three wit- 
 ncjjh every word ?nay be eftablifoed. 
 
 And if he foall negkci to hear them-, tell it unto 
 the church : but if he tieglcd to hear the church, let him 
 be unto thee c.s an heathen man and a publican. 
 
 Verily I fay unto you, Whatfoever ye fhall bind on 
 earth fhall be bound in heaven ; and, whatjoever^ ye fhall 
 loofe on earth foall he loofcd in heaven. 
 
 TN human foclety government and fubordination arc 
 Jl. necefTary for the prefervation and well-being of it's 
 jiieinbers. Man as a rational being is accountable 
 and the proper fubject of law. His happincfs and dig- 
 nity are effentially promoted by fubjeftion to authority 
 and diicipline. 
 
 For this caufe, the Redeemer of the world, when 
 he c^me down from heaven to fet up a kingdom amiOngd 
 men and to feleft to himfelf a family from the apoflate 
 ;i-ace .of Adam thought, it necelTary to iiiflitute a fj-ftem 
 
SeR. XX. of ChrijVs Church. 325 
 
 .of laws and ordinances for the government of his fol- 
 lowers. By the obfervance of thofe laws and ordinan- 
 ces they will effectually confult their own befl interefts 
 and fecure the favour of their divine King and Saviour. 
 
 Christ, a§ King exercifes a providential dominion 
 over all the creatures of God ; and a fpiritual domin- 
 ion over his church upon earth, and the innumerable 
 hofts of fanftified fpirits in heaven. Among his fpirit- 
 ual fubjefts he reigns by the power of truth. His king- 
 dom is within them, a kingdom of light and perfuafion. 
 His laws are obeyed, only, with the confent of the af- 
 fections. A main defiijn of his adminidration is to ren- 
 der his fubjefts happy in the way of obedience and to 
 prepare them for the unmixed enjoyments of his love, 
 by making ihcra " a peculiar people zealous of good 
 works." 
 
 The methods he has taken to eftablillr his author- 
 ity in his vifible church ought to be diligently fludied 
 and well underftood by us, as we would wifh to prove 
 ourfelves to be his legitimate offspring. 
 
 My deiign is to treat of the difcipline and govern- 
 ment of Chrift's church upon earth. Previous to a 
 confideration of the main fubjeft I fliall premife feverai 
 truths which bear a relation to it. As 
 
 ift. Christ Jesus is the fole Legiilator of the 
 church. 
 
 He is King in Zion. All things are put under 
 Him. All judgment is committed to Him. And He is 
 head over all things to the church. Having fmiflied 
 his teflimony of divine truth he denounced a heavy curfe 
 upon all who fliould prefume to add any thing to his 
 word or diminiili any thing from it. He has left no au- 
 thority either with men or angels to prefcribe any laws 
 or ordinances for the government of his members. ' The 
 writers of our facred oracles while under the miraculous 
 influences of the Spirit revealed to men the truths and 
 inftitutions of Chrift : But without fupernatunil ajQift- 
 ance from., the fpjrit of Jefus no man has authority to 
 
 irapofe 
 
.526 upon the Difcipline Ser. XX. 
 
 impofe do^rincs or duties upon his difciples. The 
 power of making laws being referved by Chrift in his 
 own hands, no church, nor any officer of the church 
 lias a right to ordain rites and ceremonies of worfliip or 
 rules of difcipline for the gofpel-kingdom. 
 
 2dly. The rules for the government of the church 
 are all publi(hed in the holy fcriptures. 
 
 Those writings are the criterion and flandard to 
 which every ordinance of difcipline is to be referred, 
 and a fyfiem of difcipline is to be approved, only, as 
 it harmonizes with that unerring ftandard the fcrip- 
 tures, not the cuftoms and praftices of any church up- 
 on earth mult determine what is right and proper in 
 difcipline. The fcriptures. muft controul all fteps and 
 proceffes in the church. It is, therefore, a very pre- 
 fumptious error in thofe who fubjeft the church of Chrid 
 in the conduft of their fpiritual and religious interefls, 
 to the laws of civil communities or to the authority of 
 ecclefiaftical rulers* The holy oracles are the only mea- 
 fure of right and wrong in conducting the concerns of 
 the church and it*s members. 
 
 3dly. Tke rules Chrifl has given in his word arc 
 ample and fufficient for all the purpefes of chriffcian dif- 
 cipline and holy living. 
 
 He has taken a wife care to provide fuitable and 
 fufficient rules for the trial and iffiie of all caufes in his 
 cartlily kingdom. Thefe rules are not accommodated, 
 merely, to the primitive, apoffolic church, but to the 
 family of Chrifl in all countries and ages to the end of 
 time. His laws are all perfeft -, they are promulged ; 
 they are plain and intelligible to thofe who fmcerely wifli 
 to underfland them.. 
 
 His officers are merely executive, confined to 
 what they find written in the fcriptures of truth. As 
 far as they confine themfelves to that unerring rule they 
 liave all power to bind and loofe : when they depart 
 from that rule they have no power at all. In the law 
 
 and 
 
Ser. XX. cf Chriji's Church, 327 
 
 and teflimony we lliall find ample direftlons for the gov- 
 ernment of Chrift's church and kingdom upon earth, 
 
 A SUMMARY of chriflian difcipline is comprifcd 
 in our text and the felutary ufes and elle^ls of it are 
 pointed out. I fliall now endeavour to explain tlie 
 principles of gofpel adminiftration in matters of difci- 
 pline in a variety of particulars — And 
 
 I. I SHALL point out the purpofes and ends to be 
 anfwered by chriftian difcipline. 
 
 The obvious defigns of difcipline are, to fecure 
 the beauty, order and peace of the church — to mani- 
 fcfl the dignity and glory of Chrift as the Saviour of 
 the church — and to bring the members into a drift con- 
 formity to their head. Difcipline is to render Jefus and 
 his laws precious to his children and refpeftable to thofe 
 who are without — As the glory of Chrift confifted in 
 his moral reftitude, in being holy, harmlefs, undefiled 
 and feparate from fmners ; fo the honour of his mem- 
 bers confifts in their manifefting the fame mind which 
 
 O 
 
 was in him — in exercifmg that love of righteoufnefs, 
 that obedience to the law and that zeal for God which 
 were the cliarafteriilics cf their Redeem.er. 
 
 One purpofe of difciplining Chrift's members is, 
 to take off from the church all reproach as tolerating 
 offences againft their Mafter — -as negligent of his glo- 
 ry — and inattentive to their mutual improvem.ent and 
 fanftification. It is to remove the reproach of the wick- 
 ed who ftigmatize the body for the faults of its mem- 
 bers, and calumniate the whole for the delinquences of 
 individuals. 
 
 Gospel difcipline is to render the family of 
 Chrift refpeftable and terrible in the eyes of the world. 
 The world continually fcrutinizes the principles and 
 praftices of Chrift's members ; and the end of difci- 
 pline is the prefervation of pure do£i:rine and virtuous 
 practice in the church. That the beauty of that holy 
 fociety may filence the tongue of reproach and convince 
 th€ eonfcience of enemies that they have no weii 
 
 grounded 
 
328 tJpon the DifdpHne S'er. XXv 
 
 grounded objections to alledge againfi; the followers of 
 the lowly Jefus. 
 
 Other ends of this divine inftitution are, to 
 confirm believers in duty — to quicken them in their 
 fpiritual progrefs — and to recover thofe who may have 
 erred from the truth. 
 
 In purfuing difcipline chriflians fliould aim at the 
 purity of the whole body — the admonition of all their 
 members — the restoration of Ouenders, if poiTible, ta 
 a better life, and if not, to wipe away the reproach of 
 their offences from the church by a due tellimony a- 
 gainft them. Thus by evangelical difcipline chriftians 
 will command the religion of Jefus to the veneration 
 and love of all who behold their purity, benevolence 
 and zeal. 
 
 Purity is the firft object of difcipline ; then- 
 peace, a peace grounded on purity— The good of the 
 whole and efpecially of the perfon offending is an indif- 
 penfable purpofe to be anfwered in a courfe of difci- 
 pline — Let this be always remembered, That the exer- 
 eife of authority, in the church is defigned not for the 
 deflruftion but for the edification of the body. 
 
 II. I Will mention the temper of mind which 
 ought ever to prevail in the exercife of chriflian difci^ 
 pline. 
 
 The tender affecliions of cordial brethren fhould 
 pervade the whole tranfaftion according to that apoftol- 
 ic dire6i:ion i. Cor. xvi. 14. " Let all your things be 
 done with charity.** Love is the cement of chriflian 
 fociety ; mutual efleem and kind affeClion are the lead- 
 ing charafteriflics of chriflian profelTors. Hence our* 
 Lord told his followers " A new commandment give I 
 imto you, That ye love oneanother." Nothing is un- 
 dertaken and purfued among chriflians in a right and 
 acceptable manner which is not di(51ated by a principle 
 of unfeigned love. This heavenly affection fliould 
 originate and condu61 every procefs of difcipline in the 
 church of Chrift. When this tender afteflion does 
 
 not 
 
Ser. XX. cf GhriJPs Church. 329" 
 
 not manifeil itfelf the procefs is irregular, tinfcriptural 
 and injurious to that caufe of Chrift which it pretends 
 to fupport. 
 
 A SPIRIT of retaliation, of revenge, of oflenta- 
 tion arid pride is totally repugnant to the wholefome and 
 fuccefsful difcipline of Chrifl's houfe, and tends to mar 
 it's beauty and order indead of advancing thern. This 
 then is a leading maxim in difcipline, that the perfori 
 who undertakes it muft have a heart warmed v/ith fu- 
 preme love to Chrifl and an unfeigned love to his of- 
 fending brother. Again 
 
 III. I SHALL defignate the perfons who are to un- 
 dertake and purfue a courfe of difcipline. 
 
 AiJU Chrifl's members have a mutual care and 
 overfight of each other ; and are directed to exhort 
 and admonifli one another ; and to watch over each 
 other in the Lord. The relation they bear to one anoth- 
 er is reprefented by the intimate union which fubfifts 
 between the limbs and members of the fame body. So 
 that, " If one member fuffer all the members falter 
 with it." It is, therefore incumbent on every individ- 
 ual of Chrifl's body the church, . to feel themfelves un- 
 der obligation to regard the welfare of every other 
 member, and to purfue the benefit of all their brethren 
 in the way of difcipline, if it be found necefl'ary. 
 
 But it concerns Chriflians firfl to difcipline them- 
 felves, by fubduing their own hearts and lives to the 
 laws of Chrifl. Before they enter upon the recovery 
 of their brethren they mufl correct and amend their 
 own offences. This is agreeable to that precept of our 
 Saviour. " Firfl cafl out the beam which is in thine 
 own eye and then fhalt thou fee clearly to cafi: out the 
 mote which is in thy brother's eye." It is incongruous 
 and irregular for one grofs offender to attempt by difci- 
 pline the correclion and reformation of another. This 
 would involve him in the abfurdity of the one who is 
 reprehended by the Apoftle in Rom. ii. 21, 22. Thou.; 
 therefore, " Which teachefl another, teachefl thou noc- 
 
 S s thyfclf? 
 
33^ Upon the Difcipline Ser. XX. 
 
 thyfelf ? Thou that preached a man fliould not fleal, 
 doll: thou fteal ? Thou that fayeft a man Ihould not 
 commit adultery, doft thou commit adultery ? Thou 
 that abhorrefl idols, doft thou commit facrilege ? One, 
 who is himielf an offender, cannot be thought fo wife 
 and faithful in m.anaging difcipline as a Chriftian of a 
 fair character ; nor can he aft fo much from true love 
 and pious zeal as though he were himfelf governed by 
 the laws of Chriflian love and purity. It is not proper 
 that fuch an one ftiould indulge himfelf, or be allowed 
 by the church in commencing and purfuing a courfe of 
 difcipline with an ofFender, until he be recovered to a 
 more inoffenfive walk v/ith God. A church procefs, 
 conduced by a profelfor of a faulty and exceptionable 
 charafler, difhonours Chrift and v/ounds religioflT Our 
 Lord does not allow it in his gofpel kingdom. But this 
 he requires, that all Chriftians do fo purify themfelves 
 as to be duly qualified for fo benevolent and ufeful an 
 employment. 
 
 Well would it be for religion if members emi- 
 nent for piety, for meeknefs, for wifdom, for felf-gov- 
 ernment and for their affeftion to Chrift and his mem- 
 bers lliould manage cafes of difcipline : But when they 
 omit it, even the fraileft and weakeft of his difciples 
 muft enter upon it as a teftimony of their zeal for him 
 and love to their brethren. "When offences come none 
 are excepted from earneft endeavours to remove them ; 
 but it is peculiarly incumbent upon the Officers and Fa- 
 thers of the church to take the lead in the difcharge of 
 this important and,folemn truft. 
 
 IV. I PROCEED to fhov/ Vvrho are the proper fub- 
 je& of gofpel difcipline. 
 
 These are all the members of Chrift's vifible 
 family who through the prevalence of temptations have 
 fallen into grofs doctrinal error or immoral pra£lices. 
 The fcriptures view men as tranfgreffors for' corrupt 
 fentimeats in religion as well as for their immoral and 
 
 loofe 
 
Ser. XX. of Chrift's Church. 33 j 
 
 loofe praftices. Both Heretics and diforderly walkers, 
 when they prove incorrigible, are to be rejected. 
 
 None by their place and rank in the church, or 
 by their civil dignities are exempt from the fiilutary re- 
 flraints and corrections of Chrifl's laws. 
 
 Having once determined who belong to Chrifl:*s 
 vifible kingdom we have found who are liable for their 
 offences to anfwer at the tribunal of his church. With- 
 out entering into the argument to prove the point I 
 fliall take it for a gofpel truth, that all perfons baptiz- 
 ed into the name of Chrift are fealed his members, are 
 under reciprocal obligations to watch over each other, 
 are bound to fubmit to the authority of the church, 
 and art!'*tntitled to the privileges of Chridian difcipline 
 in our Lord's vifible family. So that thofe who negleft 
 a care of baptized perfons, children and youth, negleft 
 their duty and deny to them one main benefit of their 
 baptifmal covenant. 
 
 This queflion of the right and privilege of bap- 
 tized perfons to the holy ordinance of difcipline is not 
 to be decided by the opinions and practices of negligent 
 and flothful churches who omit the care of their fouls : 
 But it is to be decided by the authority of Chrifi: fpeak- 
 ing in the fcriptures, who has told us, " That of thefe 
 is the kingdom of heaven." All baptized perfons, of 
 age to receive the benefit of difcipline, are entitled to 
 the important and facred privilege from the care of 
 Chrifl's churches and from the individuals compoling 
 thofe churches. Again, 
 
 V. I AM to mark the offences which are proper 
 matter of difcipline. 
 
 Here I obferve, that all the faults and errors of 
 Ghriflians are proper matter for friendly rebuke and ex- 
 poftulation ; but they are not all matters which require 
 Chriflian difcipline. For this Vvould render proceiTes 
 in the church endlefs and imprafticable. We are to 
 bear one another's burdens and infirmities and not make 
 
 each 
 
JJ' 
 
 upon the Difcipline Sep.. XX, 
 
 each other oiTenders for a word, for every incautious 
 aclion or for every mifiaken fentirnent. 
 
 Those faults only are to be confidered, as offenr 
 ces requiring difcipline, wiiich, when perfiffced in, en- 
 danger a man's falvation. Thofe faults demand difci- 
 pline v.'hich betray a difregard and contempt of the 
 Chriftian religion and draw into queftion the reality of 
 grace in the heart. Trefpalfes inconfiflent with the 
 Chriilian profellion and which, when perfevered in, 
 mull: exclude a man from the kingdom of heaven are 
 the proper matters of formal difcipline in the church. 
 But thofe failin^^s to which orood men are incident even 
 when their general reputation for religion is exemplary 
 are to be correfled by the common exhortationstaad re- 
 proofs of a preached gofpel and by the friendly offices 
 of brotherly love and private counfel. But profeiTors 
 may not be called upon trial before the tribunal of the 
 church for thofe incidental failings to which virtuous 
 and pious men are liable every day of their lives. 
 
 When any condu(ft themfelves in a manner palpa- 
 bly repugnant to their covenant vows and their facred 
 relation to Chrifl:, and in a way reproachful to the 
 Chrifcian name and character, then are they to be called 
 to repentance by a fet courfe of Chriilian difcipline and 
 to be proceeded with, to their recovery or to an iilue 
 in which the h^onour of Chriflianity fliall be vindicated 
 from the reproach of countenancing fuch abufes. 
 
 Twis didinclion of ofiences is both reafonable in 
 iifclf and is fuppcrted by thofe declarations of holy 
 writ which afibre us, that the power of the church is 
 to be exercifed not for the deflrudion but for the edifi- 
 cation of the body. Our text fuppofes, that the tref- 
 pafs mull be of fuch a nature and aggravation as to be 
 inconfiilent with grace, and when the offender contin- 
 ues in it, will juflify his brethren in confidering and treat- 
 ing liim, as a heathen man and a publican j i.e. " as a per- 
 fon v.'ho holds Chrifl and his lav/s in habitual con- 
 lemr.t. 
 
Ser. XX. of Chrift's Church. 333 
 
 In thofe cafes mentioned by the Apoftle as prop- 
 er matters of difcipline fuch vices are fpecified as mani- 
 fefl: a deeprooted depravity of heart viz. a contentious 
 diforderly deportment in the church — fornication — cov- 
 
 ctoufnefs — idolatry — railing — drunkennefs extortion 
 
 and fimilar grofs violations of the moral law. 
 
 In another place, v^^e learn that herefy is a crime 
 which claims the judicial cognizance of the church. 
 By herefy we are to underftand, not the leiTer diifer- 
 ences of opinion which take place among Chriftians : 
 But thofe grofs and fundamental errors which are pal- 
 pably repugnant to gofpel doftrine, and which deny the 
 leading articles of our holy faith. For fuch herefies 
 profelTors may incur the heavieft cenfures of the church 
 and a jEnal exclufion from it. But for thofe fmaller va- 
 riations of fentiment which may be reconciled to gof- 
 pel laith and obedience, in the main points, the church 
 may not proceed to cut them off from the outward or- 
 dinances and privileges of the kingdom. 
 
 If any of this defcription do fo differ from us that 
 they cannot walk with us to edification we mud labour 
 to enlighten and to retain them ; but we may not pro- 
 ceed to treat them as heretics and contemners of the 
 gofpel. 
 
 Further : No offences of whatever nature arc 
 proper matter of a public procefs in the church which 
 do not admit of fcripture proof ; that is, where the 
 fafts alledged cannot be fubflantiated by evidence equal 
 to the teflimony of two witneffes." For at the mouth 
 of two or three witneffes every word is to be eftablifhed 
 in the church. 
 
 We may ufe frequent and urgent endeavours of 
 a private nature to reclaim a fecret offender, but we 
 may not prefume to bring fecret offences into public 
 procefs. 
 
 VI. I SHALL note the fteps which are to be takes 
 with offenders in the church of Chrift. 
 
 It 
 
334 Upon the Difciplind Ser. XX. 
 
 It has been long controverted among Chriftians, 
 whether the dire^ions in our text apply to public of- 
 fences as well as to thofe which are private and perfon- 
 al. The rule, evidently, applies to all trefpalTes of a 
 private and perfonal nature. Some divines have al- 
 ledged, that, by analogy or a parity of reafoning, the 
 rule extends to thofe offences which are generally 
 knov/n and are direflly againft the v/hole church as the 
 body of Chriil:. Without deciding, confidently, in 
 this cafe, againfl the judgment of many great and pious 
 interpreters of the fcriptures, I obferve, that the rule 
 does not in it's letter extend only to thofe trefpafles 
 which are of the nature of perfonal injuries and to fuch 
 as are known oniy to a few where religion has not been 
 openly fcandalizcd. It would feem that our Lord's 
 views extended to fuch trefpalTes, as might be fejtled 
 and fatisfadion made for them, in a private way with- 
 out coming to the cognizance of the church to deter- 
 mine upon the nature of the fatisfaftion to be rendered 
 by the tranfgrellbr. 
 
 A GOOD reafon may be afTignedwhy alfoilences 
 Ciould not come under the limitation of what are call- 
 ed, the firft and fecond fleps of difcipline, and why 
 private and perfonal offences Ihould be treated in that 
 way. 
 
 In private offences the guilt of the tranfgreffor 
 ought not to be made public ; unlefs contumacy rend- 
 er it nccelfciry for his recovery. In perfonal trefpafles 
 or injuries there is fuch a liabiiity, in the injured per- 
 fori, to mrfapprehenfion and prejudice, that it is fitting, 
 even in public oiTences, that he fhould take meafures 
 to heal the wound by a perfonal treaty iipon the fub- 
 jecb, and by the interpoiltion of fome friendly media- 
 tor. For fuch attempts often convince the offended 
 perfon of his raifiLike ; and he would certainly have a 
 fairer opportunity by his placability to convince his of- 
 fend in-? brother of the VvTon:^. 
 
 But 
 
Ser. XX. of Chrift's Church.. 335 
 
 But when the ofTcnce is public, all feem to be 
 equally interefled in convincing and reclaiming the of- 
 fender and of feeing the particular proofs that he is 
 convinced and reclaimed. No plea can be made, that 
 the procefs was diftated by prejudice or with an inten- 
 tion to expofe to open Ihame fnice the offence is already 
 known. In a private fettlement the marks @f penitence 
 cannot be generally known and even a pablic acknow- 
 Jedcrement in fuch cafes mufl be void of the mod fatis- 
 
 O 
 
 faftory marks of a fmcere contrition for fm. 
 
 I THINK it fliould have weight againfl: extending 
 the rule to all public oiiences, that the Apoftle Paul, 
 in giving his dire£lions concerning the incefluous per- 
 fon, enjoins it upon the church, as a body, to proceed 
 againft him for his offence. 
 
 Nor in the cafe of an heretic, who is an open 
 offender have we an intimation of any fteps to be taken, 
 but fuch as are of a public nature. Let each chriftian 
 determine for him.felf and when he is convinced that pri- 
 vate fleps are, in all cafes, to be taken, he is in con- 
 fcience obliged to purfue them. Thofe fteps will not 
 mar the procefs. Nor do I imagine, that the omilTion 
 of thofe fleps ought ever to be plead in bar of a pro- 
 cefs againfl open and public offenders, unlefs in cafes of 
 perfonal injury. 
 
 In private and perfonal offences which, probably, 
 include the greater number, the rule is plain and ex- 
 prefs, that the perfon offended fhall go to the offender 
 and in the fpirit of Chriflian meeknefs and love tell him 
 his fault in a fecret manner. In flating his trefpafs he 
 mufl labour to convince him by recounting the evidence 
 of the fadl and naming the witneffes ; that the offender 
 may be fatisfied that the trefpafs has been committed 
 and can be proved. He mud labour to bring his broth- 
 er to a better temper and conduft in future and with af- 
 furances of this tenor, apparently fmcere he miift reft 
 fatisfied and reflore him in the fpirit of meeknefs. 
 
 When 
 
33^ tipon the Difcipline Ser. XX. 
 
 When this flep fails of it's deiired fuccefs, he is 
 next, to choofe fome meet perfon of the church, (and 
 reafon dictates, that he fliould be one acceptable to the 
 offender) or he may take two perfons of this charafter 
 and treat the matter over again, employing the labours 
 of the attending brethren to convince and reclaim. If 
 the offender be convinced — ^humble hi mfelf and engage 
 future amendment and render due fatisfaftion, he is to 
 be reflored. 
 
 If he continue in his trefpafs he is to be reported 
 to the officers and brethren of the church. Kis offence 
 fliould be plainly and explicitly ftated to the church, 
 and the allegations being carefully and impartially ex- 
 amined judgement mufl be given according to evidence. 
 "Where the evidence amounts to the teftimony of tv/o 
 credible witneffes, the accufed muft be convifted and 
 gofpel fatisfa6tion recjuired. Otherwife he muft be ac- 
 quitted. 
 
 When the procefs has not been conduced ac- 
 cording to our Lord's directions it may not be fuftained 
 but the accufer after better information and faithful re- 
 proof be required to take the previous fteps before he 
 claim an hearing of the church. 
 
 Provided, the offender refufe to hear the church 
 and return to his duty he lliould be adraonifhed a firft 
 and, if ncceffary, a fecond time. When all this pain- 
 ful exertion of the church prove ineffectual he mufl be 
 cut off from the church in a participation of gofpel or- 
 dinances and privileges and be treated with feverity as a 
 traitor to the caufe and religion of Chrift. His breth- 
 ren are bound to refufe him thofe common marks of 
 l-efpeCt which they may with propriety render to the 
 men of the world, who know nothing of Chrift nor 
 yield any refpeCt to his laws. Chriftians are prohibit- 
 ed fo much fociety with excommunicated perfons as to 
 cat with them at a common table. 
 
 This feverity, exprefsly, enjoined by our bleffed 
 Saviour, is the lalt and highell exercife of Chriftiaii' 
 
 tendernefs- 
 
S^R. XX. of Chr'ifCs Church. 337 
 
 tenderncfs and fidelity j and when perfeveringly exhib- 
 ited will produce powerful effects ; it will probably 
 fubdue the adamant heart of the offender. When he 
 repents and manifefls tlie fincerity of his repentance he 
 is to be reftored to forfeited privileges and to all the ten- 
 der endearments of Chriitian love. 
 
 VII. I SHALL notice the effecls v/hich will ufual- 
 ly follow a cdurfe of regular gofpel difcipline in the 
 church of Chrifl. 
 
 No Inditntion of our Saviour is more repugnant 
 to the lufls and trying to the paliions of men, than the 
 difcipline of his church. 
 
 The motives and defigns of Chriflians in this 
 matter are,' often, mifunderftood and grofsly milrepre- 
 fented. Indeed criminal motives, too frequently inter- 
 mix themfelves with the zeal of believers. 
 
 As nothing is more tifeful and necelfary, and con- 
 ducive to the honour of Chrifl and the reputation of 
 his members ; fo there is nothing which the adverfary 
 of the church oppoies with I'o much energy as a courfc 
 of gofpel difcipline. He, continually, raifes reproach- 
 es and contentions againfl: the faithful advocates of 
 Ghriflian order and purity. 
 
 Formalists, hypocrites, falfe brethren, the 
 world and the devil all unite and combine againll this 
 good and benevolent work. Hence fome of the fii-il. 
 effeiSis of gofpel difcipline appear to be unhappy and 
 difaflrous. But charity and peace grounded upon pu- 
 rity being the end of this holy inflitution they will in 
 the ifTue refult from a courfe of wife and faithful difci- 
 pline. 
 
 In this way the church will become refpe^table in 
 the world and terrible to her enemies : She will be 
 guarded againfi; the intrufion of corrupt and v^^icked 
 members : She will be healed of her formality, hike- 
 Warmnefs and hypocrify. Hypocrites in Zion v/ill be 
 J'fraid. Believers will grow in grace and fall ripen for 
 the pure employments and delights of heaven. Chrift 
 
 T T as 
 
<)J 
 
 8 Uponthe Difcipline Ser. XX. 
 
 as the Saviour of the church lliall be covered with 
 glory. The church as his redeemed and fanftified 
 bride, fliall enjoy his enlivening prefence and joyous 
 approbp-tion. 
 
 Whatever the church fiiall perform in' a right 
 manner and from purs motives fliall be eftabliOied ; no- 
 e-ibrts againfl her meafures lliall prevail ; no daring- 
 offender fliall elude the avt^ful effcfts of her difpleaf- 
 ure ; no humble penitent foul fliall find her confolations 
 vain. For whatfoever ilie diali bind on earth rnail be 
 bound in heaven and "whatfoever flie fhall loofe on 
 earth fliall be loofed in heaven. 
 
 But alas Vv'hen this holy difcipline of the church 
 is defpifed or negle^ed, then iumers in Zion arc care- 
 lefs and fecure in their error and vsriclcednefs. Men 
 grow bold in their tranfgrefTions — diflblute unprincipled 
 members are introduced into the viiible family of Chriil 
 and the faithful fervants of God are grieved and en- 
 dangered by the m.ultitudes of falfe and deceitful breth- 
 ren vv'ho have crept in amongfl them. The glory of 
 the church is tarnidied : The name of Jefus is blaf- 
 phemed ; irreligioji and iniidelity gain a temporary 
 triumph ; and great occafion is given to the enemy to 
 feoff and blafpheme. The church degenerates and foon 
 learns to fymbolize with this evil world and the way is 
 prepared for the difplay of God's v/rath againft his re- 
 voking heritage, until in the ifluehe will remove their 
 candleflick out of it's place. , Seeing then fuch mani- 
 fold evils refult fi-om the abnfe and negleft of Chrill- 
 ian difcipline, and fuch abundant and certain benefits 
 follow the wife, conilant and faithful adminifh'ation of 
 it let each profeffor cf Jefus and every friend of his 
 eaufe and kingdom apply himfelf watchfully and refo- 
 lutely to this momentous duty. With, cur fmcere en- 
 deavours we fliall be fiire of divine cooperations to ren- 
 der them in fome eminent manner fuccefsful and ufeful 
 to the glory of Chrift and the profperity of his church^ 
 
 Relying,- 
 
Ser. XX. of Chrifi's Church. 339 
 
 Relying upon this eiFeclual aid, let us enter upon our 
 niafter's fervice and commend ourfelves unto him in well 
 doing. 
 
 *' Now to him that is of power to eilablifli you 
 according to our gofpel and the preaching of Jefus 
 Chrift, (according to the revelation of the myflery 
 which was keDt fecret fince the world bec][an, but now 
 is made manifeft, and by the fcriptures of the prophets, 
 according to the commandments of the everlafling God, 
 made knovv^n unto all nations for the obedience of 
 •faith.) To God only wife, be glory through Jefos 
 Chrifl for ever. * Amen, 
 
 SERMON 
 
|^i^^#^^^4^|C*^ 
 
 SERMON XXI. 
 
 DISSUASIFES FROM EXCESSIVE AND SINFUL LTVER-^ 
 
 SICNS. 
 
 EccLEGiASTES II. I, I /aid in mine hearty go tt 
 now^ I will pro-ve thee iviih mirth ; therefore enjoy pleaf- 
 y,re : and behold^ this alfo is 'vanity ! 
 
 SOLOMON received from God, in early life as a. 
 fpecial favor, didinguidied wifdom. His firll de- 
 fires for it v;ere laudable. Perceiving the necelTary con- 
 nexion between the happinefs of his people, and the 
 prudent adminiflration of their public concerns, he 
 carneflly fought wifdom, that he might be enabled to 
 difcharge the duties of his exalted llation, with pru- 
 dence and fidelity , that his own honor, and the na- 
 tional profperity, and glory might be fecured. But 
 whatever were his firfl relle^lions and delires on the fub- 
 jecl, he aftervv-ards falfely fuppofed, that contentment 
 and happinefs might be obtained by an increafe of 
 knowledge in natural philofophy. Pofleifed of this de- 
 lufive idea, he purfued his ftudies of the works of na- 
 ture with unremitted exertions. He fpake of trees, 
 philofpphically, from the hylFop to the cedar. And 
 gave iiis heart to feek and fearch out by wifdom, con- 
 cerning all things done under the fun. But, in the if- 
 fue was difappointed of the fatisfaftion he expefted. 
 
 Remaining* 
 
SiiR, XXl. andfinful Diverfiom, 34? 
 
 Remaining uneafy, and being unwilling to con- 
 clude that happinefs and contentment, were not attain- 
 able, in the things of the prefent world, — he refolved 
 to purfue another courfe : — " I faid in mine heart, go 
 to now, I will prove thee with mirth ; therefore eujoy 
 pleafure.'* Having formed this wild refolution, he im- 
 mediately entered into all the extravagancies his riches 
 could procure, his heart defire, or his lively imagina- 
 tion invent. When one object failed of gratifying his 
 irrefiflible propenlity for pleafure, he turned to another,. 
 For a feafon, he gave himfelf undue liberty in the ufe 
 of wine — ran to the highed extravagance in buildings 
 — to a vain raifpence of vealth, in planting and orna- 
 menting gardens of pleafure — in forming pools of wa- 
 ter, and in furrounding himfelf with fervants. He fill- 
 ed his palace with muf:cians of all kinds — his royal 
 manfions with women of various nations ; and finally 
 gave himfelf up to all the impunities of unhallowed 
 love. 
 
 After having fpent fome time in the purfuit of 
 pleafure ; and proving his heart with mirth, in full 
 conviction of his folly, he faid : " Behold this alfo is 
 vanity.'* He found by experience that his unv/ife relr 
 olution had led him into a vexatious purfuit after that, 
 which exifled only in imagination. 
 
 Disappointment is the lot of all who feek for 
 happinefs in a round of diverfions ; or in any of the 
 alluring objecls of this world. But few, if any, en- 
 joy fuch advantages for the accomplifliment of their de- 
 fires, as were in the power of the king of Ifrael. His 
 difappointm.ent ought, therefore, to convince all of 
 their folly, who give themfelves up to this vain purfuit. 
 
 It is not fuppofed, however, that this remark, 
 refpefling the vanity of pleafure, refers to diverfions of 
 every kind, and degree : or, to the indulgence, on 
 proper occafions, of a merry heart, which does good 
 like a medicine. Some diverfions are confillent with 
 
 piety; 
 
342 Diffi'Mfivcs from exceffl've Ser. XXI. 
 
 piety ; are a great relief to the mind j and are highly 
 improving and ornamental. 
 
 To diilinguilh. between diverfions innocentj or 
 vicious in their nature, it is necellary only to remark, 
 that the former are fuch as have a natural tendency, to 
 |:referve the health of tlie body— to improve the mind, 
 iuid manners — to increafe the innocent enjoyments of 
 ibciai life, and to omeliorafe the heart : — The latter, 
 have a contrary cfFe<5i, — they tend to corrupt and de- 
 prefs the mind — to encourage,, inflame and ftrengthen 
 t lie evil propenfities of the heart — rto impair the health 
 of the body — to render the manners brutal, and to 
 miniiler to ungodlinefs. 
 
 To fceL: diverfions in fcenes of cruelty — in the 
 ■ilghtings, and miieries of animals — in the dangerous 
 exercife of racings-r-in the violent, and needlefs exer- 
 tions of flrength — in the idle exhibitions of uncom- 
 mon courage, and extraordinary feats — in the myfteri- 
 OU3 tricks of comnion iur^olcrs — in the merriment of 
 inebriating cups —in tlie wantonnefs of impure love-— 
 in the indecencies .of corrupt theatres, or in the impi- 
 eties of a card-t.iblc, tends to all the evils and miferies 
 above mentioned. 
 
 Such divei-fions as are innocent in their nature, 
 become criminal, when carried to excefs. They are ex- 
 cedWe, v/hcn conlidered of importance, and are pur- 
 fued vvidi ardor, — "When the mind and heart, by their 
 infiuence are diverted from the duties of life, and the 
 great concerns of eternity ;— v>'hen they are unfeafona- 
 ble, and cxpenfivs ;— and when no care is taken to 
 render them ferviceable. In ailthefe cafes they aredi- 
 recl: evils. Behold they are altogether vanity ! 
 
 I v/iLL now proceed to lay before thofe who pur- 
 fue fniful and excellive diverlions, fuch confiderations iis 
 may have a tendency to diiTuade them from their incon- 
 fiderate courfe. 
 
 '1'he fubjecc is fuch as requires plainnefs. I will 
 not, through a falfe delicacy, bury my ideas in obfcure 
 
 lanQ:ua?[e. 
 
SiiR. XXI. nnd Jinfiil Dlverfions. 343 
 
 language. Such as are given to pleafarc may cxpctl a 
 friendly opennefs. 
 
 I. This purfuit is injurious to your health. 
 
 The human fyftcm is not capable of iullaining ex- 
 celTes, any length of time. Irregularities weaken the 
 uniinal powers, deprefs the fpirits — irritate the nerves 
 and nourifli the feeds of diffohition. "Where do you 
 look for early debility, and a premature dtalh ? Is it 
 hi thofe who regularly follow their callings in life ; 
 carefully avoiding ^nitd diverfions, and thofe fporiive 
 fcenes which would expofe them to various kinds of in- 
 temperance ? Orj in fuch as involve themfelves in pleaf- 
 ures — are daily found in the purfait of feafual gratifi- 
 cations, and are regardlefs of the nature or degree of 
 their fports ? Whilil you perceive the former enjoying 
 the pleafures of health, do you not often obferve the 
 latter fofferiflg the pains of difeafe .? And, indeed, ev- 
 ery other diflrefs — wlio hath wo — who hath forrov/ — - 
 who hath contentions-— v.'ho hath bablings — who hath 
 wounds without caufc-— who hath rednefs of eyes ? 
 They, who, in the purfuit of mirth and pleafure, tar- 
 ry long at the wine, and feek mixed wine for revelings 1 
 But in the end, thefe rex^lings bile like a ferpenr, and 
 fling like an adder. ^ They poifon the body — waile the 
 flrength, and portray on the features the lineaments of 
 death. This is a natural caufe, why the Vv'icked ihail 
 not live out half their days. 
 
 Be wife. — Confider the fevere reflections you m-ufc 
 endure, when faiiering the pain of thofe difcafes your 
 cxceiTes will produce. And learn to avoid thofe errors 
 which have involved thoufands in mifery. 
 
 II. By purfuing fmful cind exceffive diverfions vou 
 are in a courffc which tends to poverty. 
 
 The aftual expcnfes of men of pleafure are great.- 
 A portion of time, in v/hich ihey ought to be attend- 
 ing to their temporal concerns, is jiiifpent. Their af- 
 fairs become embarraired. ^Arid they foon plun'^e 
 themfelves into the miferies of want. They beggar 
 
 their 
 
344 Difuqfives fro?n exceffive Ser. XXt- 
 
 tlieir families, and prefs them dovv^n with forrows de- 
 rived from their own follies. " He 'ujho lovcth pleajure 
 JJoall be a poor man.'' Yea, he fliall be poor in eftate — 
 poor in name — poor in mental improvements-— and poor 
 in fpiritual enjoyments. " He who followeth vain per- 
 fons" — piirfuers of mirth and pleafure — " Shall have 
 poverty enough" — thoiigb " He confidereth not that 
 poverty will corne upon hijn." He is like that ilothful 
 lervant, on the deranged c®ndition of whofe field, So- 
 lomon remarked : — " Lo, it was all grown over with 
 thorns, and nettles had covered the face thereof^ and 
 the Hone wall thereof was broken down !■ — And con- 
 cerning the owner he laid, " So fliall thy poverty come 
 as one that travelleth, and thy want as an armed 
 man.'* 
 
 III. "When you have faid to yonr heart-—" I 
 will prove thee with mirth ; therefore enjoy pleafure" — 
 have you obtained the pleafure you fought ? Rather 
 have not your purfuits been attended with perplexity, 
 and followed with difappointment ? 
 
 When you have fpent a day in i-dle fports ; or a 
 I'light in reveling, lewdnefs, or gambling ; having giv- 
 en yourfelves up to the gratification of your wild de- 
 fu-cs — deprived yourfelves of your neceifary repofe — 
 difluxbed tlie peace and order o-f your families, wound- 
 ed the feelings of your connexions and friends, and 
 have retired from the fcene of your confafion, and vice,, 
 have you then found pleafure in refiecling on what was 
 pall ? 
 
 I Vv^iLL not enquire what fatisfa6tion you- received 
 when engaged in your excelfes, for whilfl the time was- 
 palling you was devoid of refleftion ; as devoid of re- 
 flection as the ox that Is led to the llaughter j or the 
 fool to the correction of the flocks. But, when the 
 fcene is ended, reflection returns. You find that you 
 have reveled — have gambled — have fpent your time in 
 wickednefs, impairing your health — corrupting your 
 minds — violating the laws of fociety-— fpcnding your 
 
 wealth-— 
 
Ser. XXL and fmful Dherftom, 345 
 
 wealth — offending your God, and degrading human 
 nature. When relieving on thefe things, do you find 
 the pleafure fufficient to counterbalance the pain ? 
 
 Probably, you endeavour to exclude reflection, 
 and ftrive to preferve the appearance of calmnefs and 
 eafe ; and afFcft a total indifference as to any fenfibility 
 of your wickednefs. Do you not, to your companions 
 in folly, fpeak of your exceffes with an apparent fatis- 
 faftion ? At the fame time, is your heart free from the 
 anguifli of remorfe ? Does it not upbraid you of du- 
 plicity ? And do you not find that, " the way of fm- 
 ners is hard.'* 
 
 When Solomon fpake of the pleafures of lewd- 
 nefs, he obferved that, " The lips of a llrange wo- 
 man drop as the honey comb ; and her mouth is fmooth- 
 er than oil :" — But, obferve the fequel, " Her end is 
 bitter as wormwood, fharp as a two edged fword. Her 
 feet go down to death ; her fteps take hold on hell.'* 
 Here is the pleafure. The honey drops are convert- 
 ed into wormwood. The fmooth and infmuating lan- 
 guage of fedu£lion, by which the fimple are led affray 
 ends, as in the anguifli of a double edged fword en- 
 tering the heart. The much fair fpeech of the z;/:- 
 pure, with her deceitful kiffes, together with her per- 
 fumed, and alluring bed terminate in the reproaches of 
 confcience, which, as a dart, ftrike through the guilty 
 foul. Such as purfue this pleafure, are as a bird which 
 hafleth to the fnare, not knowing that it is for his life. 
 The lev^d have caff down many wounded ; yea, many 
 ftrong men have been flain by her. Her houfe is the 
 way to hell, going down to the chambers of death. 
 
 And, where is the pleafure ? True is that decla- 
 ration of Solomon, " Thou fiialt mourn at the laft.'* 
 
 From a contemplation of the miferies of lewd- 
 nefs, I would turn your attention to thofe of reveling, 
 and gambling. 
 
 You have fpent a night at the card table. What 
 have you won .'' What have you loft ? What time have 
 
 U u yoii. 
 
346- Dijfuafives from enceffwe Se r. XXI.- 
 
 you mifpent ? What laws have you broken ? What 
 oaths and imprecations have you uttered ? 
 
 Suppose you have won : can you receive your 
 winnings with an approving confcience ? You mufl be 
 fcnfible that you have no right to fport with property ; 
 or to leave it needlefsly to the decifion of a lot. To 
 expofe it by gambling, is making the providence of 
 God fubfervient to vile purpofes. When a lot is fane- 
 tilied by the civil power to efte£l: forae valuable, or be- 
 nevolent obje^, it may be juflifiable to become intereft- 
 ed : But in this cafe, you expofe it wantonly, need- 
 lefsly, to gratify the vile paffion of avarice, or to ob- 
 tain a momentary pleafure. What fatisfa£lion then can 
 you take, in receiving, and ufmg property acquired in 
 this manner ? FoUibly you may have become fo hai'den- 
 cd, as to have ioit all fenfe of the evil. If fo, it is to 
 be feared, you are beyond the liope of recovery. 
 
 O.^ the other hand, what are your reflections 
 when you have loft ? If one gains, another neceflarily 
 loofes. When you have left your property to the de- 
 ciiion of chance ; and chance has been againft you ; 
 and in a fev/ hours you are dripped of the earnings of 
 many days : Does this give you pleafure ? I truft you: 
 will readily anfwer in the negative, v/hen you refleft 
 upon the pailions excited ; and call to mind the horrid 
 oaths — imprecations^ — curfes, and blafphemies uttered 
 againft chance ; or otherv/ife againft the providence of 
 God, in confequence of this lofs. 
 
 Wbere then is the pleafure of gaming ? It can- 
 not rcafonably confift in gaining or loofmg. Does the 
 charm lie in a reiteration of the fame round of thought- 
 lefs play ? And is this a diverfion of fo much import- 
 ance as to be worth purfuing ? Will the pleafure it gives 
 counterbalance all its attendant evils ? 
 
 The inexperienced, who hafve juft entered on this- 
 myftery of iniquity, have not a proper fenfe of the e- 
 vils to which it tends. They begin by fpending an 
 hour or two at the table, merely as a matter of diver- 
 
 fion^ 
 
Ser. XXL B}id finful Diver/ions. 34j^ 
 
 fion. This habituates them to the game. Finding it 
 but a dull round of thoughtlefs a£lion, in order to ftimu- 
 late engagednefs, they begin to expofe property— a little 
 at firft, only to excite attention ; this little loon loofes 
 its effeft, and larger fums are expofed. The wicked 
 and inconliderate diverfion is now ended, and the game 
 becomes an objeft of property and avarice. The win- 
 ner is willing to continue to increafe his gains ; and the 
 lofer feels that he has a right to continue, to recover 
 what he has loft. Temptations to fraud and injuftice, 
 become violent. Heaven is irapjoufly invoked. Paf- 
 fions rife, and foul language fucceeds. In this manner 
 the night is fpent, and the way is now prepared for the 
 continuance of the fame baneful praftice. They repeat 
 it, and foon loofe all fenfe of the evil. The ifiue of the 
 gambling table is commonly intoxication, which produces 
 revelings, uproar, confulion, -broken glaffes, violence^ 
 fwinifli condu£t, beaftly ftupidity, and the horrid orgies 
 are ended only by the burial of reafon in the rotten grave 
 of inebriety. 
 
 IV. Excessive and finful diverfions, deprefs the 
 mind, corrupt the heart, and deftroy the character. 
 
 You muft be fenfible that the pleafures you purfue 
 are of an ignoble kind. Calculated to gratify the evil 
 propenfities of the annimal nature. Of confequcnce 
 they muftbedebafmg to the foul, by rendering it fub- 
 fervient to the beaftly appetites. A fenfe of moral ob- 
 ligation is hereby weakened. Every fecial aifeclion is 
 deftroyed. You become unfeeling, as to the diftrefies 
 of your fellow creatures ; and infenfble of the duties 
 you owe to your God. Every mean of improvement 
 in the knowledge of divine things is laid afide. And 
 when not engaged in more wicked diverfions, your time 
 •■is fpent in trifles. 
 
 But remember, that God has endowed you v.'ith 
 rational fouls ; and has bound you to conduct virtuoiifty 
 by laws, by love, by mercy, by prorcifes of happinefs, 
 and by threatnings of judgment. Turning your atten^ 
 
 tion, 
 
34 § DHJuafives from excejji-ve Ser. XXI. 
 
 tion, therefore, to fuch fatisfa£lions as arife from excef- 
 five and fmful divcrfions, evidences fuch a falfe eftimate 
 of true happinefs ; fuch a difregard to the divine good- 
 nefs, and fuch a depravity and degradation of the intel- 
 leftual powers as muft, on refieclion, fill you with fhame. 
 You are thwarting the kind purpofes of heaven : And 
 wliilfl: boafting of reafon, are afbing a mod unreafona- 
 ble part. 
 
 Your charafler fuifers. What right have you to 
 €xpe£l the deference and good will of your fellow crea- 
 tures, when you pay fo little attention to your own char- 
 ader, to virtue, or to the falutary laws of fociety ? 
 Surely you fall under the deteftation of the virtuous. 
 By purming this courfe you will foon be afliamed to ap- 
 pear among men of principle and charafter, becaufe you 
 have neither. And you will feel that your prefence is 
 a difgrace to men bf virtue and refpeclability. 
 
 How much better is it to conllder and purfue thofc 
 things which are lovely and of good report ? 
 
 V. Excessive and finful diverfions are in viola- 
 tion of the law of God, enfure the divine difpleafure, 
 and render fmgularly awful tl\e fcenes of death and 
 judgment. 
 
 Every rational creature is refponfible for his coii- 
 duft to his Creator. Reafon and refponfibility are infep- 
 erably connected. Accordingly God hath appointed a 
 day, in which he will judge the world in righteoufnefs. 
 All muft ftand before the judgment feat of Chriil, and 
 receive the things done in their body^ whether good or 
 evil. 
 
 You are naturally inclined to remove from your 
 minds all fenfe of your accountability ; and to free your- 
 felves from the reftraints you are laid under, by the 
 iblcmn truths of revelation. But thefe truths are unal- 
 terable. Till heaven and earth pafs, one jot or one 
 tittle fliall in no wife pafs from the law, till all be ful- 
 filled. On that day, in which, God will judge the fe- 
 .crets of men you muft aniwer for all your conduct. 
 
 Know 
 
Ser. XXI. end fmful Dherftons. 349 
 
 Know thou, that for all thefe things, God will bring 
 thee into judgment. Know thou — indulge no doubt of 
 the event. Flatter not yourfelves with the deceitful 
 and foothing notions, that in fome myflerious and in- 
 conceivable way, you will efcape. Let not the folemn 
 ideas of death, and a future judgment pafs your minds, 
 as fugitive thoughts ; making no influential or abiding 
 impreilions thereon. When contriving fmftil diver- 
 iions, let the folemn idea of a righteous retribution, in 
 the coming world, check your vain deiires. And when 
 in the practice of folly, remember, you are laying up 
 in ftore things which raufl be manifefted at the lall 
 day. 
 
 You are apt to employ all your thoughts upon 
 your fports and pleafurea. If things of a ferious nature 
 fometimes prefs on your minds you endeavour to (lifle 
 refleftion, and to erafe from your hearts every impref- 
 lion v/hich may tend to imbitter your carnal joys. 
 
 Why do ye thus ? You are not infenfible that 
 hereby you aggravate your folly, incenfe your God, 
 enhance the terrors of future judgment, and drown 
 yourfelves in perdition. 
 
 Instead of purfuing this courfe, you ought to 
 be thankful that God has endowed you with reafon, 
 made you capable of refledlion, given a revelation of 
 iiis will, direcled you to a virtuous line of conduct, en- 
 couraged your purfuit in it, threatened your deviations 
 from it, opened to your view the confequences of vir- 
 tue and vice,, and as the benevolent parent of the uni- 
 verfe folicits your attention to thofe objeds in which are 
 involved your real and eternal happinefs. 
 
 If you are not thankful for thefe things ; but on 
 the contrary violate the divine will, flrive to throw ofF 
 reflraints, forget your accountability, put far away the 
 evil day, purfue vanity, and run to excefs, thoughtlefs 
 of the difpeafure of God, and fearlefs of the future 
 judgment ; and thereby make a facrifice of yourfelves 
 to the prince of difobedience 5 furely, when brought 
 
 into 
 
35© Dijfuafives from exceffpue Ser. XXI, 
 
 into judgment you will deprecate your folly, and feel 
 that heaven is jufl in pouring upon you the vials of ev- 
 erlafling wrath. 
 
 As judgment will not be delayed, how will you 
 appear before God ? What reflections will you have at 
 death upon your prefent fmful diverfions ? How will the 
 idle fports and gay fcenes of the prefent world appear 
 to you, when prefented to the tribunal pf Jehovah ? 
 There the books will be opened, and all your follies 
 laid before you. Feeling the weight of that guilt in 
 which you are involved, will you not then call to the 
 rocks and mountains to hide you from the prefence of 
 your offended Judge. 
 
 Do thefe things appear light and trifling, becaufe 
 they are future ? 
 
 Are you determined to walk in the fight of your 
 eyes, and in the ways of your heart,r— to fet reafon, 
 confcience, and the fear of God afide — to ftrew your 
 paths with pleafure — to eat, drjnk and be merry — to 
 fill your head and heart with vanity — to proceed in fports 
 and revelings— to follow the lewd to their beds of tapef- 
 try — to purfue unrefirained, and to fatiate your thirft 
 for tlie unhallowed pleafures of fenfe ? and that, be- 
 caufe judgment is delayed ? Alas ! — Mortals confider ! 
 — Oh ! what bitternefs you wiil find in the end ! — Your 
 dying beds will be filled with thorns, and your fouls 
 with the anguiih of the never dying worm ! 
 
 I SHALL clofe with forae general remarks. 
 
 The apoflle, when fpeaking of the perils of the 
 laft days, and the caufes by which they fhould be pro- 
 duced, mentions this as one, that, " men fliall be lovers 
 of pleafures more than lovers of God." And it is evi- 
 dent from experience, that in proportion as pleafures 
 are purfued, religion decays — falls into difrepute, and 
 the troubles of the pious increafe. As they oppofe by 
 their example and reproof, thefe vain and inconfiderate 
 purfuitSj they fall under the difpleafure, and meet with 
 the refentraent of thofe who are given to diffipation. 
 
 By 
 
Ser. XXI. atld finful Diver/tons. 352 
 
 By the decay of piety, and the general dilregard 
 to things of a ferious nature, we mud conclude, that 
 the love of pleafure is predominant at the prefent day. 
 Indeed we have other, and fufHcient evidences of this 
 melancholy troth. Things facred, are called in quef- 
 tion. Some unprincipled writers have ridiculed the 
 Scriptures, and blafphemed the name of Jefus. The 
 influence of virtue is almofh overpowered. It has become 
 unfafhionable, and expofes to ridicule, to pra^tife chri£> 
 tian virtue in its purity. 
 
 The incarnation of the fon of God ; the doc- 
 trine of the atonement, and mofl: of the facred oracles, 
 in fome circles, are become the common topics for the 
 difplay of licentious wit ; and the religion of nature is 
 highly and extravagandy commended, whilil none is 
 praftifed. 
 
 But notwithftanding thefe lovers of pleafures 
 more that lovers of God, are ftruggling to overthrow 
 the Sacred Oracles, and to nullify the unalterable laws of 
 Jehovah ; yet, the Scriptures will prevail. Perhaps not, 
 however, till thoufands have inconfideratcly involved 
 themfelvcs in perdition : — I fay inconfiderately^iox it is evi- 
 dent the reigning infidelity, docs not arife from a can- 
 did examination of the evidences by which ehriflianity 
 is fupported. Inilead of examining the fubjccl: with 
 that ferious and perfevering attention its nature demands, 
 the Scriptures are thrown afide by many, without even 
 a perufaK 
 
 This is a matter of lamentation to all the friends 
 of the peace and happinefs of mankind. It naturally 
 tends to the ruin of the rifmg generation, to a diliolu- 
 tion of all the baiids of fociety, to univerfal diforder, 
 and to innumerable perils. 
 
 Let thefe lovers of pleafure remember, that al- 
 though they may call in queflion the divine authority of 
 the Scriptures ; and thereby find their fear of God dif- 
 folved, and reftraints againit their excefTes removed, 
 aftd may rejoice therein, yet, that it is but a tempora- 
 ry 
 
25^ Dijuqfrues from excefflvc Ser. XXL 
 
 ry delufion. The fcene of their licentioufnefs will foon 
 end, and eternity will open upon them. 
 
 The unhappy influence this prevailing libertinifm 
 has on the rifing generation is apparent. Hereby a 
 fenfe of moral obligation is removed from their minds, 
 fears of a juit retribution are weakened, and defires 
 for prefent enjoyment increafed. Having pernicious ex- 
 amples before them, of fome in high life, and of oth- 
 ers advanced in age, they purfue their fmful diverfions 
 without refleftion or remorfe. Their appetites being 
 keen for pleafure, aild their judgments not being ma- 
 tured by experience, they rejoice in thefe deflrudive ex- 
 amples, as a felf juftifying argument. 
 
 The prefent licentioufnefs of youth is not, howev- 
 er, to be attributed wholly to the reigning infidelit)', 
 nor to the pernicious exanlples of unprincipled men. 
 Much is owing to parental negligence. Alas !•— Par» 
 ents refied on yourfelves : — Where is your family re- 
 ligion ? Where are your leftures of virtue to your chil- 
 dren ? Where, your pious examples ? Your facred re- 
 gard to things of infmite importance ? and your united 
 influence, and perfevering endeavours to reflrain ther 
 young ? 
 
 I AM fenfible that undiftinguifhed cenfure would 
 be unjufl ; for, hov/ever degenerate we may have be- 
 comd, yet there are a few who bear an exemplary tefli- 
 mony againft the infidelity, and licentious pleafures of 
 the age. Who, by prayer in their families, acknowl- 
 edge the being of a God — train up their children in the 
 principles of chrijlian virtue, and fet before them ex- 
 amples of piety. 
 
 It is, however, obvious, that chara£lers of this 
 defcription are thinly fown. A great proportion of par- 
 ents give up their children to the blind guidance of their 
 uninftrue^ed reafon : And to purfue unreftrained, the 
 paths into which they are led, by the impulfe of their 
 depraved hearts. 
 
 The mifer}'' in which parents involve themfelves by 
 fuch indifference, is jufl. The 
 
Ser. XXI. and finful Di-verfions. 353 
 
 The hearts of the virtuous bleed for the youth 
 who have the misfortune to be placed under the care of 
 fuch unnatural guides. 
 
 Youth, remember, however you may be wrong- 
 ed by thofe who gave you being, thaf the benevolent 
 Parent of all has not left you without inflrucflion. Wif- 
 dom is crying aloud ; ftie uttereth her voice in the 
 ftreets ; {he crieth in the chief place of concourfe ; in 
 the openings of the gates, in the highefl places of the 
 city; and in the moft tender, and perfuafive language 
 urges your compliance with her diftates. In her right 
 hand flie holds out for your encouragement, length of 
 days and in her left, riches and honours. Her fruit is 
 better than gold, yea, than fine gold ; arid her revenue 
 than choice filver. Hear her call ; attend to her in- 
 flruclion ; keep her commandments, and live. For- 
 fake her not, and flie fliall preferve thee : love her, 
 and flie fliall keep thee. Exalt her, and flie fliall pro- 
 mote thee : flie fliall bring thee to houour, when thou 
 dofl embrace her. She fliall give to thine head an or- 
 nament of grace : a crown of glory fliall flie deliver to 
 thee. 
 
 Is it painful to fee youth running to excefs ; re- 
 gardlefs of the nature of their fports, and proilrating 
 every virtuous principle at the flirine of forbidden plea- 
 fure ? How much more fo, to fee thofe who are ad- 
 vanced in life, following their idle and vicious fports ; 
 when they have families grown to obferve their irregu- 
 larities : And who need the influence of a better exam- 
 ple. 
 
 It is fliameful for grey hairs to be found in the 
 way of folly. 
 
 Let all be wife, and avoid fuch diverfions as are 
 inconfiftent with the love and praftice of piety ; and 
 itrive to improve in things lovely. am£N. 
 
 W w SERMON 
 

 SERMON XXII. 
 
 Habitual crojvth in grace essential to the 
 
 CHRISTIAN character. 
 
 1 Peter hi. i8. But grow in GRACE. 
 
 THE Apoftle Peter writes to all Chriftians. He 
 informs them that there will be falfe teachers and 
 leoilers in the latter, or gofpel days. He cautions a- 
 gainfl: hearkening to feducers, and being fhaken in 
 mind. Againfl being led away by the error of the 
 wicked and fallino; from our own ftedfaflnefs. And as 
 the mean to prevent this, and fecure our own comfort, 
 he diredls us to grow in grace. I ftiall attempt to 
 fliow 
 
 I. The import of the phrafe grcruu in Grace. 
 
 II. The propriety of the dire£iion, or give the 
 reafons why Chriftians fliould labour to grow in grace. 
 
 III. That growth in grace is elTential to the true 
 Chriilian charafter. 
 
 I. Let us confider the import of the phrafe gro^w 
 in grace. 
 
 The word Grace, in' fcripture ufe, has various 
 fignifications. Originally and llri<51:ly it fignifies a gift. 
 Hence the Apoftle ufcs it to fignify liberality or a free 
 contribution. (2 Cor. viii. 19.) It frequently figni- 
 fies the blellings and benefits wliich flow to us in and by 
 
 Jefus 
 
Ser. XXII. ejfenttal to the Chriflian Chara^er, 'i,$s 
 
 Jefus Chrifl. We are faved by grace. It h needkfs 
 to mention all the acceptations of the word. Suffice it 
 to fliow how it is to be taken in the text. And it figni- 
 lies much the fame as the word virtue, viz. a good 
 difpofition, good habits and good anions flowing from 
 them. He is a virtuous man, whofe mind is well dlf- 
 pofed. And whofe difcourfe and behaviour are corref- 
 pondently good and excellent. Grace here fignifies a 
 difpofition of mind truely and habitually pious, and a 
 behaviour and conduft correfpondent to it and proceed- 
 ing from it, or, in other words, fuch a temper and con- 
 duct as is agreeable to the goipel. The feat of it is in 
 the mind. The difpofition or temper of mind is what 
 Ood chiefly regards. " It is a good thing that the 
 heart be eftablifhed with grace." We fliould be well 
 grounded in the truths of religion, and replenifhed 
 with every pious difpofition and habit. Our actions 
 fliould flow from an heart replenifhed with grace. " Wc 
 fliould teach and admonifh one another, and ling praife, 
 with grace in our heart : Our fpeech fliould be always 
 with grace." Should flow from a pious difpofition, 
 and carry a tinfture of it, that we may edify others. 
 In the; whole of our converfation, " we muft have grace 
 to ferve God acceptably.'* All our actions mufl flow 
 from a believing, loving, obedient difpofition of foul, 
 mufl be conformable to God's will and aimed at his 
 
 glory- 
 
 Thefe pious difpofitlons and habits of foul are termed 
 gracious ones, and fuch a behaviour and conduft are 
 termed gracious or godly, partly becaufe they are free- 
 ly given by God to his children, and by the influences 
 of his fpirit they are difpofed and enabled to live unto 
 God and have their fruit unto holinefs ; and partly be- 
 caufe fuch difpofitlons, habits and conduct are pleafmg 
 to God. In this fenfe the word grace is frequently uf^ 
 cd, thus Noah and Mofes found grace in God's fight, 
 i. e. conducted fo as to pleafe God and obtain favour of 
 liim. 
 
 We 
 
356 Habitual growth in Grace Ser. XXII. 
 
 We may hence learn the import of the expref- 
 fion " grow in grace.** It implies, 
 
 I. That Chrifcians are here in a ftate of minori- 
 ty. It is children that grow. Chriftians are here as 
 children growing up to maturity, that they may enter 
 upon the poiTellion which Chrift has purchafed and 
 our heavenly Father has referved for us. We fee and 
 know but in part ; but when we fliall become men, 
 "we fliall no longer fee darkly through a glafs, but know 
 as we are known. 
 
 II. To grow in grace, fuppofes that Chriftians 
 are in a ftate capable of growth and improvement. 
 The hypocrite, who was never born of God, has not 
 a principle of grace within him, and therefore is incaf. 
 pable of growth in grace. But the real Chriftian, who 
 is born of the fpirit and made partaker of a divine na- 
 ture, is capable of growth in grace. True grace will 
 not be finally loft. The divine feed remains in the 
 good man. Thofe, who drink of the water which 
 Chrift gives, have in them a well of water fpringing up 
 into everlafting life. Love to God and divine things, 
 and hatred of fin will grow ftronger and ftronger. No 
 man can fay that he has arrived to fuch a degree in grace 
 that he is capable of no greater attainments. The A- 
 poftle Paul did not think himfelf perfect, " But forget- 
 ting the things which are behind, he reached forth unto 
 thofe which are before, and prefTed towai-ds the m.ark 
 for the prize of the high calling of God in Chrift Je- 
 fus." 
 
 III. To grow in grace fuppofes that there ought 
 to be proper care and exertions on our part to that end. 
 Chriir'ans are not to be flothful in the bufinefs of re- 
 ligion, bur fervent in fpirit ferving the Lord. To be 
 follov/crs of thofe who, through faith and patience, inher- 
 it the promifcs. To give diligence to make their call- 
 in ■i' an,i cIc<2:iQri fure, to add to their faith knowledge, 
 vif 'lu ., temperance and all the graces of the Chriftian 
 t.emper. And though we are beholden to God for di- 
 
 '* vine 
 
Ser. XXII. ejfetitialto the Chriftian Chara6ler. 357 
 
 vine influence to enable us to grow in grace, as well as 
 for the original implantation of good difpoiitions in us ; 
 yet ordinarily growth in grace is in proportion to our 
 care and endeavours in improving the means of grace 
 and influences of the divine fpirit offered us. The fcrip- 
 ture informs us that it is God who gives men power to 
 get wealth, and alfo affures us that the hand of the 
 diligent maketh rich. Thefe affejtions are confident. 
 It is owing to the rain and funfhine that the fruits of the 
 earth grow and come to perfection ; yet he, who culti- 
 vates his land beft, ordinarily has the greateft crop. — ■ 
 He, who injproveth his talents beft, gains mofl by the im- 
 provement. The more diligent we are in every duty,, 
 the more will every good difpofition be flrengthened, 
 the more pleafant will the path of duty be, the more 
 conformed to God (hall we be, and the more meet to 
 be partakers of the inheritance of the faints in light. 
 I proceed 
 
 II. To fliow the propriety of the diredion in the 
 text, or to give fome reafons why Chriltians fhould la- 
 bour for growth in grace. 
 
 On a candid confideration, we fliall find that fuch 
 a direction is proper on feveral accounts. 
 
 I. Because Chriflians in general are too care- 
 lefs in this matter. They do not take proper care to 
 make advances in the divine life. • The world courts 
 their affeftion and engroffes their attention. They 
 need, therefore, to be frequently reminded of and 
 ftirred up to their duty. To give diligence to add to 
 their faith virtue, knowledge, temperance, patience, 
 godlinefs, brotherly kindnefs and charity. And to 
 make their calling and election fure. Minifters fliould 
 not be negligent in putting Chriflians in mind of thefe 
 things. 
 
 O 
 
 II. Because growth in grace evidences an Inter- 
 eft in Chrift. Grace in a weak Hate is hardly difcem- 
 ible. It is common for Chriftians, when they examine 
 themfelves by the marks given in God's word, to have 
 
 a mixture 
 
35S Habitual growth in Gracg Sex^. XXII. 
 
 SI mixture of doubts and hopes. This arifes in part 
 from the weaknefs and imperfection of grace. But if 
 the Chridian finds that he grows in grace— that his love 
 to God and hatred of fin increafe — that pious difpofi- 
 tions grow ftronger — that gracious habits are more con- 
 firmed, and the ways of duty more eafy and delight- 
 fome : It is a fatisfying evidence of Chriftian fincerity ; 
 and he, in thele ways, makes his calling and eledion fare 
 to himfelf. 
 
 III. Because growth in grace is much for our 
 comfort. Many arc in great uncertainty about their 
 flate, in bondage through fear of death^ and enjoy 
 but little confolation. The reafon of this is, their not 
 growing in grace. Hence they are void of thofe evi- 
 dences of fincerity wliich arife from growth in grace, 
 and, confequently, the comforts v/hicli thofe evidences 
 afford. Death, judgment and eternity are of folemn 
 confideration-^fcenes which we mufl; all try. We all 
 dread raifery and wifii to be happy. Therefore, to 
 have folid e^adences that we are interefi:ed in the faving 
 "benefits of the Redeemer's ptirchafe, and a good hope 
 that we fnall be accepted of our Judge, and obtain eter* 
 isal life affords great comfort. Moreover, 
 
 Grom^th in grace is comfortable in itfelf. It af- 
 fords prefcnt fatisfadion to the good man ; as it caufes 
 the ways of religion to become more and more eafy and 
 sgrceable to hira. Some duties, at firft fcem hard to 
 a Chrifl:ian : But when he is exercifed in the ways of 
 godlinefs he finds by experience that " Wifdom's ways 
 are ways of pleafantnefs, and all her paths are peace. 
 
 I ADD, that the Chrifiian, who improves well the 
 talents committed to him, v/ill receive divine light and 
 confolation. " To him that hath," that is, who im- 
 proveth what is committed to him " fiiall be given.** 
 To thofe who improve divine influences and advantages 
 aright, " God giveth more grace.'' " God will llied 
 abroad his love in their hearts, and create joy greater 
 than that of harveft, or of thofe who divide the fpoil." 
 
 If 
 
Ser. XXIL effentialto the Chrljiian Chara&er* 359 
 
 If Chriftians are negligeni: in duty, they deprive them- 
 fclves of thefe confolations. 
 
 IV. Tfie dire^ion in the text is highly proper, as 
 the way to prevent declining in religion is to^ labour tty 
 grow in grace. The only way to prevent going b'ack- 
 wai-d, is to be zealous to prefs forward in religion. — 
 Not that, I fuppofe, grace in a true Chriftian will be 
 loft. The Apoftle, however, cautions to " beware 
 left we fall from our own ftedfaftnefs ;*' and, to prevent 
 this, direfts us to grow in grace. Chriftians by profef- 
 fion may apoltatize. Real Chriftians may hearken to 
 feducers, and be led into errors, and hearken to temp- 
 tations, and fall into great and fcandalons fins to the 
 diflionour of God and the wounding of their own con- 
 fciences. Therefore, if we would pleaie God, pre- 
 vent fpiritual maladies, and preferve an healthful and 
 vigorous frame of fpirit, we muft labour to grow in 
 grace. 
 
 V. The direction is highly proper, becaufc growth 
 in grace will render our converfation beautiful and al- 
 luring to men. Our Lord directs us, to let our light 
 fo fhine before men, that others, beholding our good 
 works, may glorify our heavenly Father. The gofpet 
 directs us to be harmlefs and blamelefs in the midft of a 
 crooked and perverfe people before whom we are to 
 fliine as lights in the world. It is grace that makes the 
 righteous man more excellent than his neighbour — that 
 caufes his converfation to fliine vvith a peculiar luftre, 
 and appear beautiful and attraftive to all beholders. — 
 And the greater his improvement in grace, the more 
 beautiful and winning will his converuition be. The 
 law of God will be in his heart, his mouth will fpeak 
 of wifdora, and his tongue will talk of judginent. — 
 Words fitly fpoken, how beautiful are they ? They are 
 like apples of gold in piftures of filver. And not on- 
 ly the words, but the behaviour of an advanced Chrift- 
 ian is beautiful and alluring. He is honeft and upright 
 in his dealings, prudent and peaceable in his behaviour^ 
 
 • Ibrious 
 
360 Habitual growth in Grace Ser. XXH* 
 
 ferious yet not morofe, affable yet not frothy or vain, 
 courteous, condefcending and benevolent to all. Thofe 
 mud be loft to a fenfe of goodnefs, who would not 
 love and wifli to polfefs fuch amiable qualifications. 
 
 VI. This is a proper direflion, as growth in 
 grace is neceffary to carry us fafely and honourably 
 through the duties, and, efpecially, the trials to which 
 we may be called in our Chriftian courfe. 
 
 Some of the duties to which God calls us are 
 hard to fleili and blood : Such as mortification and felf- 
 denial. An improved (late of gface is neceffary in or- 
 der to our difcharging them in fuch a manner as is hon- 
 ourable to God and to our Chriftian profeilion. 
 
 But, befides duties, there are various trials and 
 fufferings to which God in his providence may call us. 
 A confiderable growth and improvement in grace is ve- 
 ry necelfary to enable a Chriftian to go through them in 
 a becoming manner — to fubmit to the divine difpofal 
 with patience — ^to juftify God under the evils and calam- 
 ities he brings upon us — to truft God in times of great 
 darknefs and trouble, and wait on him for help and re- 
 lief in his own time and way. 
 
 It needs fome proficiency in the fchool of Chrift 
 to fay as Job in aftli^lion, " Though he flay me, yet 
 will I truft in him." To cleave the clofer to God — to 
 hate fin mere — to love God better — to walk more fted- 
 faftly and humbly with him — to comfort ourfelves* in 
 him, and rejoice in him when outward comforts fail. 
 To chufe fuffering rather than fin — to endure torture 
 rather than accept deliverance on finful terms argues 
 improved grace. 
 
 When preferment is offered, and death threat- 
 ened, the unfound profelfor greedily catches at the 
 bait. Improved grace only refifts the temptation. 
 
 TriEAE is need of improved grace to get the ben- 
 efit of afiliftions and trials. There is fuch a thing as a 
 Chriftian's getting real good by fore affliftions and hea- 
 vy trials — a greater good than deliverance fr®m them. 
 
 The 
 
Ser. XXII. effentiallothe ChriJlianCharaElcr. 361 
 
 The Pfiilmifl: could fay, " It is good for ras that I have 
 been afllifted." If the Chrilllan fees more of the van- 
 ity of the creature— of his own imperfe<fi:ions, and need 
 of pardoning grace and divine aid — if he longs for free- 
 dom from fm, nearnefs to, and full enjoyment of God, 
 or, if he finds any luft or corruption mortified — -over- 
 comes any temptation — has his fmcerity and interefl in 
 God's covenant cleared up, or the light of God's coun- 
 tenance lifted upon him ; any of thefe is fuflicient to 
 make amends for the afiii(ft;ion. Improved grace is ne- 
 celTary to reap the blefFed fruits of trials and afHit^l- 
 ions. 
 
 VII. Lastly, every Chriftian fliould labour to 
 grow in grace, that he may ripen for glory. 
 
 We are travelling towards the eternal v/orld. — 
 We hope for bleflednefs in that world. Surely then 
 we fhould defire to be " Made meet to be partakers of 
 the inheritance of the faints in light — to be conformed 
 to the image of Chrifl — to grow up in all things into 
 him who is the head and Saviour of his church," and 
 iliould labour for it. Death is a great change. But 
 not fo great to an improved Chriflian as to others. — 
 For he is in a good meafure attempered to the heavenly 
 world. The fame difpofition is wrought in his foui, 
 which reigns in the breads of the inhabitants above : 
 viz. Love to God and to his fellow creatures. His 
 hope and his treafure are there. And he has had 
 fome foretaftes of the joys of that world. Therefore 
 he can cheerfully obey the fummons of death, while 
 thofe who are not in an advanced (late of grace die 
 with fears and reluftance. The more grown in grace a 
 Chriltian is, ordinarily, the ftronger are his hopes, the 
 lefs his fears, and the lefs his furprize when he arrives 
 at the world of glory. All thefe are flrong reafons why 
 Xve fliould labour to {^rov/ in grace. I proceed 
 
 III. To fliow that growth in grace is eiTcntial \o 
 the Chriltian charaftcr : Or that true Chriflians do 
 grow in grace. 
 
 X X To 
 
36a Hahiiual growth in Grace Ser. XXII. 
 
 To prevent miftakes, let \i be remembered, that 
 it is not alTerted nor meant that this growth is in every 
 i'nflance immediately fenfible or perceivable by the 
 Chriftian himfelf, or by others. Agur was advanced 
 in lioiinefs when he faid, " Surely I am more bruitifli 
 than any man, and have not the underflanding of a 
 man ; I neither learned wifdom nor have the know- 
 ledge of the holy." Paul ftiles himfelf " lefs than the 
 leaf^ of all faints.'* Good men fee fo much corruption 
 in themfelves that they doubt, fometimcs of the being 
 of grace in themfelves : At fuch feafons they cannot 
 difcern its growth. 
 
 Let it be further noted that it is not meant that 
 grace in a good m?.n grows every day — that it has no 
 checks, intervals, or even decays. The contrary is ev- 
 ident. Grafs and fruits may receive checks by unfea- 
 fonable weather. Corn may wither, and yet be revived 
 by friendly rain, grow and come to perfection. David 
 feems for fome time to be in a declining frame of fpirit, 
 r.fter his fm in the cafe of Uriah.' Until Nathan the 
 Prophet came to him wiih an avv'akening parable. Af-- 
 ter that he was recovered and grew in grace. 
 
 Grass and fruits may grow, yet the growth not 
 be immediately perceptible. In procefs of time by 
 comparing tliem with what they v/ere, we fee that they 
 have grovv'D. So it is with grace. 
 
 Where grace is implanted in the foul by the re-s 
 generating infiuences of the divine fpirit, it will grow 
 and increafe. " The whaler that Chrifl gives him, fliall 
 be in him a well of w^ater fpringing up into everlafting 
 life." " The meat which the Ton of man fliall give un- 
 to you endureth unto everlafling life." He that believ- 
 cthon me," f^iith Chrift, " Out of his belly fliall flow 
 rivers of living water." What can more fully fliow 
 that grace is a growing principle, and will increafe in 
 the regenerate ioul ? Such will have their fruit unto 
 holinefs, and in the end everlafling life." " He that 
 hath begun a good work in Chriflians will carry it on 
 
 to 
 
Ser. XXIL effentialio the ChriJiianCharccier. 363 
 
 to the day of Chrifl:." In confequence of this, the 
 good man fears God and efcheweth evil. His love to 
 God and divine things, and his hatred of evil increafe 
 and grow ftronger ; and the v/ays of religion grow 
 more familiar and delightfome. " He delights in the 
 law of the Lord after the inner man. None of God's 
 commands are grievous to him. "With full intoiifenefs 
 of mind he ferves the law of God." And he does it 
 with increafmg pleafure. Thus, as Solomon obferves, 
 " The path of the juft is as the fliining light, that fliin- 
 cth more and m.ore unto the perfeft day.'* This is a- 
 greeable to Job's obfervation, " llie righteous iliall 
 hold on his way, and he that hath clean hands Ihall be 
 flronger and flronger." This is a divine promife : And 
 it clearly holds out this truth, viz. that the true ChriH- 
 ian, who has that faith which is genuine, iliall grow 
 in grace, make progrefs in the divine life, and ripen for 
 glory. 
 
 Grace implanted in the heart is like a grain of 
 muftard-feed ; though it is fmall at firfl j yet it grows 
 to be a large plant refembling a tree. The feed of 
 grace rem.ains in a good man ; nor is it an inactive (ccd, 
 but a growing one, which, under proper cultivation, 
 will bear much fruit. Accordingly ChrifL tells his difci- 
 ples, " I have chofen you, and ordained you that yc 
 lliould bring forth fruit ;" and he dirc61s them to abide 
 in him, that they may bear fruit. 
 
 That profcflbr, therefore, who does notgrov/ in 
 grace, and bring forth the fruits of holinefs, has rea- 
 fon to fear that he never had a principle of grace im- 
 planted in his foul. If there was a work of grace wro't 
 in his foul, his foul is furely in an unhcalthful and dif- 
 ordered frame, a frame in which he cannot enjoy the 
 comforts of religion. And when a pcrfon is in tliis 
 cafe, and yetnot fenfible that any tbiiig is wanting or 
 araifs in him, he is in a very dangerous condition. — . 
 Lukewarm, Laodicean profeiibrs, who are ignorant of 
 
 their 
 
364 Habitual growth in Grace Ser. XXII. 
 
 their true fbte, and think it better than it is, are in 
 danger of being rejefted by Chriil. 
 
 The true Chrillian's love to God increafes. The 
 divine character appears more amiable every time he 
 contemplates it. Every time he views the divine law, 
 it appears a more fit and excellent rule of conduft for 
 the children of m.en. Ke delights more in it, and 
 irioreearnefbly longs for a conformity to it. He fees 
 more of his own defeats, and grov/s more humble. He 
 is more feniible of his dependancc on God for pardon 
 of fin and for ftrength to refifl temptation and to perfe- 
 vere in the ways of godlinefs. His heart is enlarged 
 with gratitude to God for providing a Saviour, and op- 
 ening a way through which to obtain remiflion of fin 
 and grace and flrength fufficicnt for our needs. He ap- 
 plies to God more frequently and more fervently for 
 pardoning mercy, and quickening and ftrengthening 
 grace. He is alfo careful to wait on God in all the 
 v/ays of divine appointment, that lie may receive fpir- 
 itual nourifliment and growth in grace. And though 
 Chriiliaiis may be ready to faint, when they fee the dif- 
 ficulties they have to encounter, becaufe they find they 
 have no light in themfelv'^es ; yet- when they thus 
 " Vf ait on the Lord, they fhall renew their firength : 
 They fliall mount up with wings as eagles, they Ihali 
 run and not be weary, they {hall walk and not faint. 
 They fliall go from (h-ength to fi:rength, 'til they ap- 
 pear before God in Zion.'* 
 
 J Id F R y E M E N T. 
 
 I. It is v/orthy inquiry, whether the real caufc 
 Vihy fo many are in a fad uncertainty refpecling their 
 flate is not their own careleffnefs and negligence ? They 
 do not duly prefs forward towards the mark for the 
 prize of the high calling of God in Chrifl Jefus.— ■ 
 They do not give all diligence to make their calling and 
 eleftion fare. 
 
 Some look back on what they have experienced, 
 perhaps a number of years ago. They imagine it was 
 
 couverfion j 
 
Ser. XXII. ejfenilaltothe ChrtfilanCharailer. 365 
 
 Gonverfion ; but they are not certain, they perplex 
 themfelves with that. Our buiinefs is rather to go 
 forward. If we grow in grace it is thence certain that 
 we have grace. If we are negligent about growth in 
 grace, we cannot expeft the comforts of religion, the 
 evidence of grace and the good hope founded up- 
 on it. 
 
 Some indeed expeft affurances of an interefl: in 
 Chrift from the immediate witnefs of the fpirit : But 
 they are miflaken. " The fpirit of God does indeed 
 bear witnefs with our fpirits that we are the children of 
 God. This witnefs, however, is not an im.mediate, 
 but a mediate one. " The fpirit witnefleth with our 
 fpirits," therefore we mufl take pains with our fpirits. 
 The fpirit works in the fouls of Chriftians thofe graces 
 which are the condition of the promifes. And he ir- 
 radiates the foul to fee the work which he has wrought. 
 Satan would perfuade the foul that no fuch work is 
 wrought. The divine fpirit excites to felf examination, 
 and in that way aiTifls them to difcern the fruits of the 
 fpirit. Good men obtain a good hope through grace. 
 
 II. Hence let us be perfuaded to examine our- 
 fclves, whether we grow in grace. Let us, however, 
 beware of trying ourfelves by falfe marks and of con- 
 cluding in our own favour upon falfe promifes. 
 
 Do not conclude that you grow in grace becaufc 
 you increafe in knowledge. Knowledge is delirable, 
 and our religion mufl be founded on it. But men may- 
 attain great degrees of knowledge and yet have no true 
 grace. 
 
 Do not conclude that you grow in grace becaufc 
 you are zealous in religion. There is a \>iA zeal as well 
 as one that is commendable. A felfifh or party zeal 
 may increafe and arrive to as high a pitch as Jehu*s 
 when the zealot is deftitute of grace. 
 
 Do not conclude that you grow in grace becaufc 
 you are greatly affected with things of a religious na- 
 ture. You may be greatly affcded with the death of 
 
 Chrifl. 
 
366 Hab'ifual growth in Grace Ser. XXII. 
 
 Chrift. You may be as much affected, perhaps, with 
 any other tragical (lory. 
 
 Do not conckide that you grow in grace becar^c 
 you are more frequently in your cloiets. Defire of re- 
 putation, or the force of confcience or felf love, or hy- 
 pocrify may prompt to that. 
 
 Do not conclude your growth in grace from the 
 good opinion others entertain of you. There are fome 
 who have a name that they live, when they are dead : 
 i. e. Are reputed to be Chriilians, when they really 
 are hypocrites. Hymeneus and Philetus doubtlefs were 
 renowned for piety, elfe their fall would not have ihak- 
 cn the faith of fome of the faints. Again, 
 
 Conclude not that you grow in grace from this, 
 that you love Chriilians better than you did. You 
 may love fome better than you did becaufe, on acquaint- 
 ance with them, you find them of a fweeter temper, 
 or becaufe they agree with you in fentiraent or praftice, 
 are of the fame party — or from fome other feh^iih con-r 
 fiderations. 
 
 V^TcuLD you knov*^ whether ^''ou grow in grace, 
 \Yj yourfelves by marks more certain than thefe. 
 
 Do you find that your love to God increafes — - 
 that it is really (Ironger than it was in time pad ? Are 
 you more fenfible that you are always in his prefence ? 
 snd is that fenfe more pleafant to you ? When your 
 i'pirits are low, and you enjoy no fenfible divine com- 
 munications, is it a confolaticn that God knows your 
 itate ; and do you long for nearnefs to him. Do you 
 open your mind freely to him ? Do you find in your- 
 felves' a ftedfafl dcfire to pleafe God, and to avoid 
 whatever is difpleafmg to him ? Do you find that you 
 citeera and prize God's lav/s more highly ? Do you fee 
 it's excellency more clearly, and long more ardently 
 for a perfcifl conformity to it ? Are you habitually re- 
 conciled both to his commanding and difpofing will, and 
 find that your will is more readily difpofed, in every 
 eircumitance, to fubmit to whatever God would have 
 
 done. 
 
Ser. XXII. ejfential to the Chrijtian Character. 367 
 
 done, borne or forborn ? Can you in times of trouble 
 caft all your cares on God, and poiTefs your foul in pa- 
 tience ? If fo, thefe are good evidences of growth in 
 grace. Further, 
 
 How is it with regard to your fellov/ men, do 
 focial aixeftions ftrengthen, and unfriendly paiTions 
 languiili ? Do you love your enemies, pray for, and 
 feek the good of thofe who feek your hurt ? Do you 
 labour to overcome evil with good ? This is truly a 
 Chrifb'an temper. 
 
 Again, do you grow more humble, and find 
 your mind more emptied of pride and haughty imagin- 
 ations than it was ? Humility is a filent, but mod excel- 
 lent grace. God refifls the proud, but dwells with the 
 hunible. 
 
 Do you fee more and more the uficertainty and 
 vanity of all creature enjoyments, and fet your affe^i:- 
 ions on things above ? Do you long and labour for a 
 growing conformity to God, and a meetncfs to enjoy 
 him, call on him for mercy more frequently and fer- 
 vently, and have your hopes and expeftations from him 
 only. 
 
 If thefe things are in you, you grow in grace. 
 
 III. Labour to grow in grace. In this v,^ay you 
 "vvill honour God and religion, and promote your own 
 comfort. 
 
 You may afk, in what way mud I labour for 
 growth in grace ? I anfiver ; by a diligent attendance 
 on the means of grace — on all ordinances of divine ap- 
 pointment. You cannot expe6l: to attain the end, if 
 younegleft the means. Read and meditate on God's 
 word day and night. Attend on a preached gofpel — 
 wait on God at his table — keep the fabbath holy — -rev- 
 erence God's fan(R:uary — keep your heart with all dili- 
 gence, and take heed to your ways. Walk uprightly 
 before God and man. Often look forward to the fu- 
 ture and folemri fcenes which await you, and often re- 
 fie<^ and examine yourfdves, and conlidcr what prepa- 
 ration 
 
368 Habitual growth in Grace, ^c. Ser. XXIL 
 
 ration you have made for them. Repent of your fms 
 and mifcarriages ; and beg pardoning mercy of God : 
 Befeech him to keep you from falling, to prefent you 
 faultlefs before the throne of his glory, and to accept 
 you in his beloved Son Jefus Chrilt our Lord and only 
 Saviour. Amen.- 
 
 SERMON 
 
ij^'S^^^'^^^^^mc^k 
 
 SJERMON XXIII. 
 
 Oy WHAT CONSrirUTES A CRIMINAL CONFORMITT 
 TO THE WORLD. 
 
 Romans x. 2. " And be ye not cmformed to tjjii 
 world.''^ 
 
 ^EOPLE, who enjoy the facred Scriptures, rnoft 
 generally acknowledge, that they are under obli- 
 gation to rega.rd the will of God which he has revealed 
 to them ; and to feek a treafure in heaven, and not up- 
 on earth. But unha|jpily the depravity of our heart 
 has too flrongly attached us to the things of f:!nfe. 
 Many, in their condusSt, appear to labor more for a 
 portion in this world than for an inheritance in heaven. 
 Surely it may be faid, ** A deceived heart hath turned 
 them afide." 
 
 " No man," our Savior teaches us, " can ferve 
 two maftcrs." " Ye cannot ferve God and mammon.'* 
 The apoftle, therefore, when he befeeches Chriltians 
 by the mercies of God, that they prefent their bodies 
 a living facrifice, holy, acceptable to God, which is 
 their reafonablefervice," fubjoins the command, " And 
 be ye not conformed to this Vv'orid." Another apoftle 
 fuppofes chriftians " to know, that the friendfliip of 
 the world is enmity with God : whofoever therefore 
 will be a friend gf the world is the enemy of God." 
 Y Y Tv:cr 
 
37^5 On a crim'mal Conformity Ser. XXIII. 
 
 Two thins[s call for our attention. 
 
 I. Whln people are criminally conformed to this 
 world : And 
 
 II. The importance of not being conformed to it. 
 Several things will be obferved in anfwer to 
 
 the quedion, 
 
 I. When are people criminally conformed to this 
 world ? 
 
 I . People are criminally conformed to this world, 
 when they have more ardent defires to poITefs its enjoy- 
 nients, than to promote the honor of God, and prepare 
 to dwell with him in his kingdom. 
 
 God, to whom we owe allegiance, is the only 
 felf exident and infinite being. Every ot:h£r exiilence 
 depends on him. He is the author of a.il good.' His 
 love fent Chrid to die for men. His infinite greatnefs 
 and excellency, and what in his love to mankind he has 
 done for our falvation, unite to lay us under obligation 
 to him. His firft commandment requires, that " we 
 love the Lord our God with all our heart, and with all 
 eur foul and with all our mind." And in harmony 
 with this he exprefsly forbids to ''' have any other gods 
 before him.'* 
 
 There is no urgency of temptation that will juf- 
 tify a departing from his holy way. To be chriflians 
 you mufl folIoM'- Chriil:," though to do it you " for- 
 lake father and mother, wife, children, brethren and 
 lifters, and even your own life." 
 
 Mankind were created for the fervice and glo- 
 ry of God. The prefent life is their time of trial and 
 preparation for his future kingdom. It is now that you 
 are to lay the foundation to glorify and enjoy God, 
 through eternity. To this your mod ardent defires and 
 all your exertions fbould be direfted. " Whether 
 therefore ye eat or drink, or whatfoever ye do, do all 
 to the glory of God." " Seek ye firit his kingdoni, 
 and righteoufnefs." 
 
 Now, - 
 
Ser. XXIII. to the World. 371 
 
 Now, what is the firfl objeft of our concern ? 
 "What end is firil in our vievr in all our labours ? Are 
 our warmed defires toward God, and the things of his 
 kingdom ? And do we feek thefe more than the riches 
 or any of the gratifications of the prefent world ? Are 
 thofe of us who are poor in earthly fubflance, fadsfied 
 with our lot, efleeming ourfelvcs happy in having pre- 
 cious advantages to obtain an inheritance in heaven, of 
 unfpeakable felicity and eternal duration ? And do they, 
 who are rich in this world, ufe their goods in obedience 
 to Chriil, to make to themfelves friends of the mam- 
 mon of unrighteoufnefs : which, when they fail, will 
 receive them into everlafting habitations ? 
 
 Christ, in one of his parables, has fet before us 
 a ftriking example of conformity to the w'orld. A rich 
 man, whofe ground brought forth plentifully, thought 
 within himfelf what to do, to provide room for all his 
 fruits and goods, and confident of accompiiiliing his 
 plans, meditated on the completion of them to fay to 
 his foul, " Soul, thou haft much goods laid up for ma- 
 ny years ; take thine eafe, ca!t, drink, and be merry." 
 All his concern v/as for this life. You hear no acknow- 
 ledgement of God, or providence ; no thankfgiving 
 for the abundance which he enjoyed ; no confefiTion of 
 fin, or thought of mortality ; no concern to honor the 
 Lord with his fubftance, or to provide for the enjoy- 
 ment of God in his eternal hingdom. 
 
 2. People are criminally conformed to this world, 
 when moft of their time and thoughts are with delight 
 devoted to it. 
 
 To employ our time and thoughts, with ple^fure, 
 upon things which pofi^efs our aife£lions, is natural. 
 Our minds entertain them without being v\''earied. But 
 objects, which are viewed with indiiference, or cold a- 
 verfion, are foon difmifl'ed and forgotten. The pious 
 believer, whofe heart is filled with divine love, thinks 
 often of God, contemplates his perfections and provi- 
 dence. 
 
372 On a criminal Conformity Ser. XXIII, 
 
 dcnce, with pleafure admires his grace, and rejoices hi 
 the hope of feeing him as he is in heaven. 
 
 While employed in the concerns of the prefent 
 life, God is often in his mind. His defires afcend to 
 the realms of glory, and raife his thoughts in humble 
 fuppHcations and pi-aife to the fovereign Lord of all 
 worJds. 
 
 Even the pleafure which he takes in earthly en- 
 joyments, while it calls forth his thankfgivings to his di- 
 vine benefii(5lor, reminds him of the more precious fe- 
 licity of enjoying God. And, 
 
 is this what we experience ? Men of the world 
 look for other pleafurcs, and give other employment to 
 their thoughts, In their earthly pn.rfuits, they do not ' 
 c?a'e to h?v^e God with them ; are nnmindful of his pre- 
 icnce, and forgetful of their own eternal concerns. 
 Their body employs more of their attention than their 
 immortal fouls, and the things of this v/orld, moi-e than 
 thofe which relfite to eternity. If the word of God, 
 or any alarming providence excite a momentary atten- 
 tion, their heart not pleafed, quickly difmifies ferious 
 thoughts, and invites into it more agreeable imagina- 
 tions. In pretending to wait on God, even on his holy 
 day, and in his houfe of prayer, he often is forgotten, 
 and the thoughts which fliould be devoted to him arc 
 occupied upon tlic w-orld. 
 
 3. People are criniinally conformed to this world, 
 when they rejoice more in having a profped of earthly 
 enjoyments, than in an equally encouraging profpecl of 
 fecuring fpiritual and everlafling bleilmgs. 
 
 In proportion as men fet their heart on any fup- 
 pofed good, they are made glad by a favourable prof- 
 pe.5: of obtaining it. The world fiatters them with the 
 view cf earthly things ; the word of God invites by 
 the hope of eternal life. "Which of thefe gives us the 
 .greatiit joy ? 
 
 The bible, which you may read daily in your 
 houfes, the golpel wd:iich you may hear preached every 
 
 fabbath. 
 
Ser. XXIII. to the World, yji 
 
 iiibbath, and the holy ordinances which you fee adrain- 
 illered, afford precious advantages to know the things 
 of God, and feck his falvation. The outpouring of 
 the Spirit, in exciting an awakened attention to ever- 
 lading concerns, and making many wilHng to hear in 
 the day of Chrift's pov\^er, adds to the hopefulnefs of 
 the profpe6l of fecuring eternal life. And, 
 
 How are tliefe priviledges viewed ? How is the 
 Spirit of God treated ? Does the hope of falvation by 
 believing in Jefus Chrift give you more real pleafure, 
 than any profpeft of worldly profperity ? "Is gladnefs 
 put into your heart more than in the time that your 
 corn and your wine increafe ? It is a criminal conformi- 
 ty to the world that makes men rejoice in earthly good 
 more than in the bleffednefs of the kingdom of God. 
 
 4. People are criminally conformed to this world 
 when in fceking its enjoyments they are not confcien- 
 tioufly obedient to the will of God. 
 
 God gives to his people as much of the world as 
 he fees to be for their good ; and does not allow them 
 to take any forbiden fleps to acquire its riches or grati- 
 fications. All injultice, and neglefl: of the diilinftion 
 of right from wrong, are ouenfive to him. He faith, 
 " All things whatfoever ye would that men fhould do 
 to you, do ye even fo to them." And in all your in- 
 dulgences he direfts you to have an ultimate regard to 
 his glory. Thefe, and other like precepts, and prin- 
 ciples of action, fliould regulate your intercourfe with 
 your fellow men, and all your indulgences of pleafure. 
 That you be temperate in eating and drinking ; that you 
 " Abitain from flellily lufts which war againil the foul ;" 
 that you be honell in your converfation, free from de- 
 ceit in buying and felling ; that you do not overreach 
 the ignorant, nor " Grind the faces of the poor j" 
 that you be fiiithful to keep covenants, and to fulfil en- 
 gagements with your fellow men. They,' who difre- 
 gard thefe duties in ufmg or feeking the world, arc 
 criminally conformed to it. 
 
 5. People 
 
37-r On a mniinal Co7iformiiy Ser. XXIII. 
 
 5. Pj-opi.e are criminally conformed to this world 
 when they follow the faihion of it difregarding the di- 
 rections of God's word. 
 
 TvIany things, which are countenanced or at lead 
 excufed by the world, and fome in which it glories, are 
 condemned by the laws of Chriflianity. Inftead of the 
 cflentation and haughiincfs of pride and revenge, it 
 leaches humility, pcaccablenefs and forgivenefs of in- 
 juries. The divine Jefus himfelf is a pattern of meek- 
 siefs, lowlinefs of heart, patience under abufes, and 
 benevolence even to enemies. His religion is in like- 
 manner dilHnguiilied, by the love v»^hich actuates his 
 true difciples, toward all men. But 
 
 The benevolence of the gofpel does not teach 
 compliance with men in things which are fmful, nor 
 indifference toward any command of Chrift, notwith- 
 ftanding the world may judge it to be uneffential. We 
 are fi;ric^ly forbidden to call any man fatlier upon earth, 
 by obeying his opinion in things of religion rather than 
 fhe word of God. In our condefcenfion to men all the 
 flridlncfs of Chriflianity is to be preferved. 
 
 That conformity to the world is evidently crimin- 
 al, which excufes the negle^l: of any divine inflitution, 
 careleilnefs in fanftifying any part of holy time, irregu- 
 larity of conduct in regard to the feafons of family 
 woriliip, and the reit of ficep in the night, or indiffer- 
 ence as to the truth of gofpel doctrines, becaufe of the 
 variety of opinions which is found among Chrif lians. 
 
 Christ teaches to be charitable toward men of 
 different fentjments, and not to exclude them from our 
 fcliovvihiD for not thinking- v/ith us in things not effential 
 to the life or praftice of gofpel religion : But it is the 
 world that teaches men not to have an opinion of our 
 own refnci^tingthedoclrinesof Chriil nor to be confci- 
 encious and careful in all things to believe the truth. 
 
 It is the world alfo that looks on the outward con- 
 duft ; while God views th^ heart as of the firfl impor- 
 tance in obedience and religion. Out of the heart the 
 
 mcuth 
 
Ser. XXIII. io the World. ' 375 
 
 mouth fpeaketli ; and the good man from his good treiif* 
 ure brintreth forth raod tiiin'T:S. 
 
 6. People are criminally conformed to this world 
 when of choice they negie6l any of the inftitutions of 
 golpel religion, or attdid them in a carelefs formality. 
 
 The good man is not afliamed in having refpecl 
 to all God's commands. And he delights to draw near 
 to God. The language which his heart fpeaks, is, " O 
 God, thou art my God ; early will I ieek thee.*' — 
 How amiable are thy tabernacles ! The world ufes oth- 
 er language. It has no delight in God, in his holy 
 day as devoted to fpiritual reft, and religions worihip,' 
 or in facred ordinances as inflicntions for approaching the 
 divine prefence. It is conformity to the world to omit 
 fecret and family prayer, or not to be conftant in dai- 
 ly attending them, to be fatisficd with obferving only a 
 part of the ordinances of Chrift, to be willing to have 
 frequently an excufe to neglecl public woriliip, or in a 
 pretended waiting on God to give liberty to the heart 
 to v/ander from him, and with the fool's eyes to be at 
 the ends of the earth, or occupied by whatever vanities 
 alFord it amufement. 
 
 The preparation of men to aiTemble for religious 
 fervices ordinarily correfponds with their manner of pay- 
 ing homage to God. The pious man. is folicitous by 
 felfexamination and prayer, to ftir up a penitent, hum- 
 ble, believing and devout frame of heart, to honour 
 God and receive religious improvement in attending his 
 worfliip. They, who are conformed to this world, 
 have other concerns on their mind. Their outward 
 drefs, and ornaments, which are to be feen of men, em- 
 ploy their attention. To thefe their thoughts are prin- 
 cipally devoted. " What, know ye not that to whom 
 ye yield yourfelves fervants to obey j his fervants ye 
 are to whom ye obey ?'* 
 
 7. People are conformed to this world, when they 
 are unfriendly to the requirements of Chrift, which dire<^"i; 
 them to give liberally of their fubftance to the necefliu-y 
 
 fupport 
 
376 On a criminal Conformity Ser. XXIIL 
 
 fuppdrt of his worlliip, and the charitable relief of the 
 poor. 
 
 Christianity confiders men as God's ftewards 
 of the goods of his providence, and while it allows to 
 fake to themfelves for their own necelTities and conven- 
 ience, as their circumflances will allov/ ; it directs them 
 both to do jufticc to all men, and to make him a pious 
 acknowledgement of his right, in beftowing a due pro- 
 portion of his goods to the fupport of his religion, and 
 the relief and maintenance of his poor. *' The labo- 
 rer," faith Chrift in a charge given to his minifters, 
 *' Is worthy of his hii-e :'* " Is v/orthy,*' as an Apof- 
 tle exprelTes it, " Of his reward.'* u^nd a reprefen- 
 tation which Chrift i^ives of the future iudoment noti- 
 ces only acHons of charity as entitling men to an en- 
 trance into heaven, and the neglect: of them as occa- 
 fioning the fentenee, depart ye curfed into everlafting' 
 fire : " For I was an htingred, and ye gave me no 
 meat : I was thirfty and ye gave me no drink. I was 
 a ftranger, and ye took me not in : Naked and ye cloth- 
 ed me not : Sick, and in prifcn, and ye vifited me not.'^ 
 It is to no purpofe that any in reply ailv, when faw we 
 thee in any of thefe needy circumltances and neglected 
 the duties of charity ? He will anfv/er, "Verily I fay 
 unto you, in as much as ye did it not to one of the 
 leiift of thefe" my brethren, " ye did it not to me. 
 And thefe fliall go aw'ay into everlafting puniiliment." 
 
 In doing afts of juilice, in which are included a 
 reafonable recompence to Chrlft's minifters for their 
 fervices performed by his appointment, with the fup- 
 port of Chriftian ordinances in obedience to his word, 
 men are to be governed by the univerfal laws of equi- 
 ty. In afts of charity they are to be guided by their 
 own judgment exercifed under the influence of the gen- 
 eral principles of chriftianity. God leaves us thus to 
 the decifions of our own minds, that we may manifeft 
 what we are. But he tells us that we always have the 
 poor with us, and when we will may do them good j 
 
 and 
 
SeR. XXIIL to the World. ^Il 
 
 and that if any man have this world's good and feeth 
 his brother have need, and all men are his brethren, 
 and ihutteth up his bowels of corapairioi: from him, 
 the love of God cannot dwell in him. 
 
 The world often makes a parade of doing jud:- 
 ice and giving alms. God approves of upright and 
 benevolent views in the heart. " If there be firft a; 
 willing mind," in regard to deeds of charity, " It is 
 accepted, according to what a man hath/' and the a- 
 bility which God hath given him to be liberal of his 
 fubflance. 
 
 But v/hen men poiTefs the ability, and are called 
 of providence to do alms, it is not of Chrift but in con- 
 formity to the world that they are reluflant to give left 
 haply as they fay in their heart they themfelves may 
 want in old age, or their children may want after they 
 are dead. " Cafe thy bread upon the waters/* faith 
 the wife man ; " For thou flialt find it after many 
 days." And faith Chrid, " Take no thought for the 
 morrow : For the morrow lliall take thought for the 
 things of itfelf." In feeking firft the kingdom and 
 the rightedufnefs of God, they, who truft in him, have 
 his promife of enough of all eardily good ; and not to 
 believe him, in a pr^ftical dependence on his truth, is to 
 be conformed to the world. 
 
 What further claims our attention in reg'ard to 
 this fubjeft, is, 
 
 11. The importance of not being conformed to 
 this world. 
 
 God, who poiTeffes all poliible excellency, and 
 who gave being to all creatures, is the rightful fove- 
 reign of the vdiole creation. 
 
 But notwithitandimj his infinite f^oodne^s and al- 
 mighty power, a rebellion has taken place a?,ainrt him. 
 The devil began it in heaven, and being caft out of 
 thofe abodes of holinefs, he tempted the parents of 
 our race to ^n ; and by his fiiccefs in feducing them in- 
 to apoilacy he became, as an Apoftle calls hira, the God 
 Z z of 
 
378 On a criminal Conformity Ser. XXIIL- 
 
 of this world. As the prince of the world he reigns 
 in ihe hearts of the children of difobedience, and holds 
 all the wicked in allegiance to him, as fubjeds of his 
 kingdom. 
 
 To deflroy his hateful dominion, the church of 
 Chrift: is fet up among men ; requiring them to return 
 to God, and ferve him in faith and holinefs. The gof- 
 pel proclaims pardon and life to thofe who come out of 
 the devil's kingdom, and believe in Jefus Chrift as their 
 Lord and Saviour. Their day of probation is given to 
 them that they m.ay choofe to whom they will belong, 
 and fhow themfelves by their works. Ai the fame time 
 all the authority of God, all the love of Jefus, and all 
 their hope of eternal life by Chrift command and urge 
 them to renounce the devil, forfake their conformity to 
 the world, and give themfelves wholly to God, to be 
 faved by Jefus Chrift. 
 
 To comply with this appointment and demand of 
 lieaven, in oppoiition to the powers of hell, is the end 
 for which you enjoy your day of probation, and all the 
 privileges of grace. Your everlafting falvation de- 
 pends on your doing it. The day of judgment will 
 glorioully exalt Chrift, and com.plete his triumph over 
 all his enemies. Then they, who fliall have prefented 
 their body a living facrifice to God, fliall be rewarded 
 with eternal life ; they, who are conformed to this world, 
 will be doomed to eternal death. 
 
 The doom will be juft ; for conformity to the 
 world violates the firft obligation that you are under to 
 God your creator and preferver, and to Chrift your re- 
 deemer. " The friendfliip of the world is enmity with 
 God," rejefts his Son, and righteoufly expofes to his 
 everlaftins: wrath. 
 
 And what can tliis world give to thofe who are 
 Gonfor'.Yied to it, that fiiould allure you to rilk the lofs 
 of all future happinefs ? How momentary is the long- 
 eft earthly life } How uncertain you are of tomorrow ? 
 Conformity to this world can no more prolong the pre* 
 
 fent 
 
Ser. XXIII. to the World, 379 
 
 fent life than it can give the future. It. cannot even fe- 
 cure a fucceffion of pleafure while you are here. 
 
 Sinful gratifications are deceitful, and like poif- 
 oned liquors produce moral, and often bodily difeafe 
 and pain. Thus the firft fin of the parents of our race, 
 by which they thought to become as Gods, depraved 
 the whole human nature, as well as turned man out of 
 paradife, entailed death on his children, and brought 
 the world under a curfe. 
 
 Who, that is fober, does not fee that drunken- 
 nefs and gluttony are a deceitful road to pleafure ; 
 that they debilitate the moral and rational powers, de- 
 ftroy health, wafle property, turn man to a beafl, and 
 bring on him fliame, want, and an untimely and awful 
 death? Other fins are hke enemies of happinefs. They 
 debafe the moral faculties, difordcr the paffions, fub- 
 ieft the reafon to prejudices, make man an enemy to 
 himfclf \ occafioning either fenfelefs ftupidity, or pain- 
 ful remorfe and fearful forebodings of future mifery. 
 
 Would you fee an example of what the world 
 can do toward making man happy, read in the book of 
 Efther, the hiftory of Haman, and hear him in the 
 height of his riches and earthly grandeur, unbofom 
 himfelf to his wife andfelefl friends," yet all this avail- 
 eth me nothing, fo long as I fee Mordecai tiie Jew fitting 
 at the kings gate." So fmall a circumftance, which 
 "jvould not produce any emotion in a mind under ihe 
 government of religion, was fufiicient to deprive him of 
 the relifii of all his greatnefs. 
 
 To this unhappinefs does conformity to this world 
 reduce man, who, in his original, Vv^as made in the image 
 of God. Such are the deftruftive effe^ls of fin in vi- 
 tiating our capacity to enjoy the good things of divine 
 bounty. And do you, to whom the invitation is giv- 
 en to accept refloration to the likenefs of your creator, 
 choofe to remain in your apoftacy, fiaves to the lufts of 
 your father the devil ? Shall fin reign in your mortal 
 body, and hold you in bondage to the world ? Tliink 
 
 of 
 
3oo On a criminal Conformity Ser. XXIII. 
 
 of what your redeemer has done and fuffered to pur- 
 chafe you fpiriLual freedom. Do you bear his name,, 
 and feel no gratitude for his death, nor any effectual 
 defire to be conformed to bis life ? And has the love of 
 God, of which Chrift is the raeifenger to our world, np 
 power over your heart, to raife your afFe^ions to 
 things divine and heavenly ? To what end are you fa- 
 voured v/ith the word of God, and the ordinances of 
 • gofpel worfliip ? Why are life and immortality brought 
 to light, and falvation offered you freely on terms of 
 grace ? And what is the benefit of your being told that 
 in God you live and move and have your being ? If 
 knowing all thefe, and with heaven and hell before 
 your eyes, you difbelieve the truth of deity and follow 
 the allurements of the deceiver ? In vain are you in- 
 formed of the refarreftion of the dead, and of the 
 glory of the faints, in coming from their graves in the 
 iikenefs of the glorified body of Chrift, if ftill your 
 minds continue enilaved to the world. Yet do ye call 
 yourfelves Chridians, brethren of him who in emin- 
 ence is the Son of God ? Are ye begotten to a lively 
 hope by his refLirre^lion from the dead ? My friends, 
 " Wliofoever is born of God overcometh the world." 
 And they who are truly difciples of Chrift: and worthy 
 to bear his nam.e, *' Are not of the world," as he, 
 when on earth, was " Not of the world." Be per- 
 fuaded that your ruling affeftions and your manner of 
 living decide your chara-fler, " If any man love the 
 world the love of the Father is not in him." 
 
 In the view of God's majefty, holinefs, and au- 
 thority requiring you to be like him ; of his love to 
 men, and the death of Chrift for their redemption ; of 
 the ftiortnefs of your continuance in the prefent world, 
 the unfatisfying nature of earthly enjoyment, and the 
 importance of this feafon of trial and preparation for e- 
 ternity ; and of the folemn importance of death, the 
 refurre£tion, the final judgment, and eternal life or e- 
 ternal death, be perfuaded inftantly and renewedly to 
 
 prefent 
 
Ser. XXIII. to the World. 382 
 
 prefent your bodies a living facrifice, holy, acceptable 
 to God which, certainly, " Is your reafonable fervice ; 
 and be ye not conformed to this world ; but be ye 
 transformed by the renewing of your mind, that ye 
 may prove what is that good and acceptable and perfe^ 
 will of God.'' 
 
 SERMON 
 

 SERMON XXIV. 
 
 RELIGION FRE^ENTLY CORRUPTED BT HUMAN SPE6^ 
 ULATIONS. 
 
 CoLossiANS II. S. Beware leji any 7nan fpoil 
 you through Philofophy. 
 
 COLOSSE was a confiderable city in Phrygia, not 
 far from Laodicea and Hierapolis. It is now in 
 ruins ; and the memory of it preferved chiefly in this 
 epiPilci, which the Apofde Paul wrote while he was a 
 prifoner at Rome, having learned their circumflances 
 from Epaphroditus. 
 
 Though Paul had not feen them ; yet he had a 
 very earned: concern for their good. Therefore he 
 wrote this epillle to them, to caution and warn them 
 againfl deceivers, and cflabliili them in the Ghriilian 
 faith. He cautions them againfl: thofe who would 
 *' beguile them with enticing words." Errorifl;s and 
 falfe teachers generally appear with a flow of zeal and 
 earneltnefs in religion 5 they make great pretences ; and 
 " By good v/ords and fair fpeeches they deceive the 
 hearts of the fimple,'* who are not aware of their de- 
 fif^ns. Aoainfl: fuch we mufl: be on our guard. There 
 are fome who fpeak fair, yet we are not to believe 
 them, becaufe there are feven abominations in tUei*- 
 
 hearts. 
 
Ser. XXIV. by Human Speculations. 383 
 
 hearts. Wouid we avoid their fnarrs, wc miifi: be 
 rooted in Chriit, built up in him, and eilabliiliedin the 
 faith, as we have been taught in the oracles of divine 
 revelation. 
 
 In the text the Apoftle gives a general caution, 
 and warns us Vv^hence the danger is nioft likely to arife. 
 *' Beware left any man," let him make Vv^hat pretences 
 to religion or knowledge he will, " fpoil you," make 
 a prey of you, or rob you of your ChrifLlanity. And 
 this will moll probably be attempted through a pretence 
 to philofophy and fuperior knowledge ; which is really 
 in this view, but " Vain deceit." Thefe men are de- 
 ceived through the pride and vanity of their own hearts. 
 They fancy they know more than others, and are 
 *' Vainly puffed up in their fieftily mind." They neg- 
 le£l divine revelation, and lean on their own under- 
 flanding. They fpeculate on matters of religion. — 
 They pretend to be refiners in religion, and to flrike 
 out more rational plans of worihip ; but they deviate 
 from the path of truth, and, inftead of improving, 
 corrupt religion. 
 
 In this way religion has been generally corrupted j 
 and there is great danger of its being flill corrupted, 
 and men defpoiled of it, by thofe of this turn of mind. 
 
 That we may fee this more clearly, I would ob- 
 ferve. 
 
 That religion is a conformity to the will of God, 
 in heart and life, in faith and practice. 
 
 That the will of God, refpe£ting matters of re- 
 ligion, is made knov/n to men by revelation. Hov/ 
 much of God and divine things man would have known 
 by the meer ufe of his rational pov^^ers, had he contin- 
 ued in his primitive ftate, we cannot determine. A 
 revelation from God to teach men fome important points 
 in religion, for ought we know, might have been then 
 necelfary. Be that as it may ; a revelation is needed 
 in our prefent lapfed ftate, to fliow us whether .God 
 will pardon fmners, and reftore them to his favour, and 
 
 oil 
 
384 Religion frequently corrupted Ser. XXIV. 
 
 on what terms. Such a revelation God has gracioufly 
 afforded to the children of men. We have it in the 
 fcriptures of the Old and New Tefiament. This rev- 
 elation was made at fundry times, as the circumftances 
 of the world required. It is now complete. It con- 
 tains all that is neceffary for us to know, believe and 
 praflife, in order to pleafe God and obtain falvation,- 
 Infidels have put in various cavils, and endeavoured by 
 all their art and fubtilty to (liake and undermine the 
 foundation of the fcriptures as a divine revelation.— 
 But all their cavils and pleas have been foiidly anfvver- 
 ed and refuted. The evidence that the fcriptures are a 
 divine revelation is clear and irrefragable. Our relig- 
 ion therefore mud be conformable to the fcriptures and 
 grounded upon them. "Whoever, therefore, would 
 lead us off from thofe to feek religion elfe where, oi*' 
 wrefl the fcriptures from their genuine meaning, to fup- 
 port do61rines or tenets of man's invention, and would 
 lead us to embrace fuch dcclrines or tenets, would rob 
 and fpoil us of our richeft privileges. 
 
 The Apoftle Paul was a man of great learning 
 as Vv'ell as piety. He was well acquainted with human 
 nature, and with the hiftory of mankind. He knew 
 how religion had been corrupted in various parts of the 
 world, by whom, and under what pretexts. He knew 
 that human nature was the fame, and that the fame 
 temptations v/ould be likely to prevail in future time^ 
 as had prevailed in times pafl:. 
 
 Religi-;n had been corrupted by human fpecu- 
 lations. God revealed to Adam his purpofe of fend- 
 ing a Saviour into the world, and appointed a way of' 
 woriliip for man. The true religion was taught 
 by the Patriarchs to their children. When men 
 increafed ihey had ftated inftrudors. Noah was a 
 preacher of righteou'hds. His fon~^ t-iught the true 
 religion and wayof worfhip to the.r pollerity. In pro- 
 cefs of time rtligion wan corrupted and idolatry fet up 
 inile-ud of the worfljip af the true God. 
 
 . This 
 
Ser. XXIV. by Human Speculations* 
 
 o":?' 
 
 This was done by men who boafted of learning 
 and abilities fuperior to others. They did not like to' 
 retain the true God, and true way of worfliip, in their 
 knowledge. They profeifed to point out and teach a 
 more rational way of worfhip and fcheme of religion. 
 But " They became vain in their imaginations," or 
 reafonings, " And their fooliili heart was darkened ; 
 profeiTmg themfelves (o be wife, they became feels, 
 and changed the glory of the uncorruptible God into 
 an image made like to corruptible man, and" (what 
 ieems more llrange) " To birds, and four footed beafts, 
 and creeping things : They changed the truth of Go(f 
 into a }ye." i. e. into an idol, which was imagined to 
 be what it is not. 
 
 The common people, in former ag-Ss, \verc very 
 ignorant, they had no books, no advantages to obtain 
 knowledge. The learned were puffed up with pride. 
 They delighted in difputing and making a £hew of their 
 knowledge. They affumed the title of Sophoi, wife 
 men. Tlie Apoftle reproves them for their arrogance. 
 *' Profeffjiig themfelves to be wife." Sophoi, wife men, 
 *' They became fools." The vulgar however were 
 led by them. In procefs bi time that title feemed too 
 arrogant. They therefore took to themfelves the more 
 modefl title of philofophers, which fignifies lovers of 
 wifdora. But though the title was more modefl, yet 
 the perfons v/ho took it were not. They made great 
 pretences to knowledge and wifdom. But they fhew- 
 ed their folly in this, that they fhould think there was 
 divine perfection, in a piece of carved wood, in a beafl, 
 or a ferpent. Yet they led people to worfiiip thefe un- 
 der a pretence of it's being an advancement in religious 
 knowledge — a more rational worfliip — a refinement in 
 religion. 
 
 There ever have been perfons of this cafl 5 
 
 who fancied themfelves wifer and deeper fighted in m.at- 
 
 ters of religion than others, fpeculated in them, andj 
 
 under pretence of refining and amending, corrupted it. 
 
 A A a Philosophy 
 
3S6' Religion frequently corrupted Ser. XXIV,- 
 
 Philosophy was firfl fludied, and religion firfi: 
 corrupted in Chaldea. Egypt was next the feat of 
 learning ; and religion was corrupted there, much in 
 the fame manner as In Chaldea, by philofcphical refin- 
 ing, t 
 
 Athens was the feat of learning next ; and 
 though they were fuperflifioully religious hi the Apof- 
 tle's day, and worfliiped a multiplicity of Gods, yet the 
 ti'ue God was to them the unknown God. Their 
 philofophers feem to be the teachers of religion, at ieafl: 
 of the moral part of it. Myfleries of religion, "iis they 
 called them, that is, particular forms of worfliip, per- 
 formed to this or that particular God or Goddefs, were 
 known only to the priefls, not taught publicly — taught 
 only to thofe who were training up to officiate in them, 
 or to fome noble perfon defirous to learn them. Their 
 principal inflruftors were the philofophers. Thefe 
 were divided into various fecis. Paul was encountered 
 by the epicureans and floicks. It is neediefs. and 
 would be tedious to give an account of the dillerent 
 fects of philofophers and their different tenets. Who- 
 ever is acquainted with the writings of thofe philofo- 
 phers, who lived in or near the apoflle's day, knows 
 that their philofophy confided principally of logick, 
 metaphyiicks, and ethicks. Seneca's morals are among 
 their beft performances. That philofonher was un- 
 doubtedly acquainted with Paul at Rome, and got Tome 
 of tlie befl things he wrote from Paul. But how con- 
 fufed is he in many points ? Had he believed and flu- 
 died divine revelation, he would have given us a much 
 better performance. 
 
 Whenever men have fet up their own reafon as 
 theftandard, and rejefted divine revelation, they have 
 given us very defeftivc and maimed, and, in raofl in- 
 flances, very abfurd fyftems of religion. We need 
 not go back to heathen -writers for the proof of this. 
 The writers among the moft learned modern deifls con- 
 firm it. 
 
 But 
 
Ser. XXIV. by Unman Speculations. 387 
 
 But it is not by the fpeculatlons of tliefe only 
 tlip.t religion has been corrupted. Chriilianity was ear- 
 ly corrupted by the Gnoflicks ; men who made great 
 pretenfions to liiperior knowledge ; likewife by Cerin- 
 thus.. Ebion, the Nicolaitans, and other hercticks. 
 
 No man of any confiderable note who has broach- 
 ed a new fcheme in religion, how heretical or fanatical 
 foever, but has had a number of followers, and fome 
 admirers. Thefs admirers generally go into the ex- 
 tremes of thofe whom they follow, where they differ 
 moft from the opinions commonly taught and embrac- 
 ed, and frequently pufn them further than the original 
 author dcfigned. un^Jer pretence of fuperior know- 
 ledge or '/eai ; and many times not only pervert the 
 truth, but the defipn of the crig;inai author. Thus 
 religion is corrupted by degrees, and the fe^laries be- 
 come more corrupt than the firft founder of the fe6t. 
 
 Metaphysical reafbnings have been fometimes 
 very prejudicial to religion. When men have taken 
 wrong data, i. e. things for granted and as a founda- 
 tion, which were not true, their reaibnings from them, 
 however fpecious, were not folid, and confequently 
 not juilly conclufive : The fpecious appearance of rea- 
 foning, however, has led others into miilakes and er- 
 rors. 
 
 NoTwiTFisTANDiNG the Apoflle*s caution fh the 
 text, chriflianity has been greatly corrupted, alraofi: in 
 every age, by men who pretended much knowledge, 
 zeal, and piety. Many of the ancient fathers of the 
 chriftian church, by endeavouring to reconcile Chriili- 
 anity to the do6irines of Plato and Ariflotle, greatly 
 injured it. 
 
 Popes, and even councils have diflionoured Chrif- 
 tianity, and perverted the Chriftian fyftem, by their 
 fpeculations. Under pretence of rendering religion a 
 more rational fervice, and the worfhip of God more 
 devotional to us, and more acceptable to him, they 
 
 have 
 
3S5 Religion frequently corrupted Sep.. XXIV. 
 
 have introduced a worfliip nearly fimilar to that of the 
 heathen o^ old. 
 
 WhercIn confifls the dilFerence between the an- 
 cient image worfliip and that of modern date ? Between 
 that they paid to their departed heroes, and that which 
 is paid to the faints of the papal calendar ? Were not 
 the defigns and ends profelTedly the fame, viz. that they 
 might obtain their influence with the fupreme God for 
 the benefit of the worfliippers ? 
 
 H'VE not the errors of pppery been introduced 
 and continued much in the fame manner as the errors in 
 the Jewifli church in our Saviour's day ? The fcribes 
 and Pharifees, men, who profefled the greatefl: knov/- 
 Ic&gc and zeal, collected or compiled many things in 
 religious worfliip and praftice, v/hich they called tradi- 
 tions of the ciders, and made them of equal or fuperior 
 authority to the written law of God : and popes and 
 councils have done the fame : And both the one and the 
 other have made void the exprefs law of God by their 
 traditions. 
 
 A TOO fond attachment to the philofophy of Pla- 
 to and Ariftotle in fome, and an over fond attachment 
 to the fpeculations of popes and councils in others, 
 greatly impeded the reformation. 
 
 Men of literature are, many times, too fond of the 
 philofophical notions which they imbibed in the courfe 
 of their education. Men of reading have their favour- 
 ite authors. If any errors are contained in thefe, they 
 are greedily and imperceptibly em^braced and riveted in 
 the mind. An eloquent preacher or an elegant writer 
 is ape to be admired, and while the beauty of his llyle, 
 or the fweetnefs of his oratory, captivates, his errors are 
 not feen. Oratory was a branch of learning which the 
 Apoflle might well couch under the more general term 
 philofophy, and might properly caution us againfl: be- 
 ing led by it into error. 
 
 Men of diftinguiflied parts and learning, many times, 
 relying on their own underflianding and not on God, 
 
 embrace 
 
•Ser. XXIV. hy Human Speculations, 3^9 
 
 embrace great and dangerous errors. When this i? the 
 cafe, they generally do much injury to religion. Mofl 
 of the heretics, who have made any confiderable fig- 
 ure in the world, have been men of this fort. They 
 prided themfelves in their parts and learn'ng — were not 
 content with the doftrines of religion commonly taught 
 and received — fpeculated on them, and, under a view 
 of correcting and amending, corrupted them. They 
 were defirous, like Diotrephes, of having the preemin- 
 ence, broached their peculiar tenets in fuch a manner a? 
 they thought raofl likely to take with others, perhaps 
 atfirft with caution, and when they had got admirers 
 and followers, more openly, carried a great ihow of 
 zeal for purity of religion and the good of men with 
 them, and fupported their tenets by a ilicw cf argument 
 and with great confidence. By thefe means many have 
 been fpoiled of feme of the bed parts of religion, and 
 led into grofs and dangerous errors. And if the life of 
 the herefiarch was blamelefs, and he reputed a man of 
 piety, the danger has been, the greater, and the herefy 
 become the more extenfivt. 
 
 The ignorant and unlearned, in which number 
 is included the bulk of mankind, in mofl; ages and coun- 
 tries, generally follow popular leaders, both in religion 
 and politicks. If a leader is famed as a wife politician 
 and a good man, he has great afcendency on both of 
 thefe accounts. This was the cafe with Mahomet. He 
 was a fubtil politician ; and pretended to be taught of 
 God, by the miniftry of the angel Gabriel. By the 
 help of a monk, he compofed his Alcoran, in which he 
 ufed his utmofl fagacity and art to form a fyflem of relig- 
 ion wherein Jews, Chrlftians and heathen could unite : 
 But he corrupted judaifm and chriflianity to do it. 
 His reputation was fpread abroad, his followers increaf- 
 cd, he foon had an army, propagated his religion by 
 fire and fword, and laid the foundation of a great em- 
 pire. 
 
 The fubtilty and craft of Mahomet, and the ig- 
 norance 
 
390 Religim frequently corrupted Ser. SXIV. 
 
 norance Ox^ the people in that day and that part of the 
 world were great. lie was indefatigable, and had Ibme 
 remarkable advantages to carry his points. The bifli- 
 op of Rome became pope, or the man of fin, much a- 
 bont the fame time that Mahomet fet up. Though the 
 myftcry of iniquity had been longer working in the 
 bifliops of that fee, yet the popes arrived at the height 
 of their power more gradually. A fucceilion of bifh- 
 ops, each puiled up witli pride at their elevation to the 
 fee of Rome, then the feat of empire, took every meaf- 
 ure their cunning could devife to aggrandife themfelves 
 and the fee. They gradually prevailed over the clergy, 
 and by their*means over the populace, their exorbitant 
 pov/er and titles were afterwards acknowledged by 
 kings and princes v>^ho wanted their affiftance. 
 
 Mahomet pretended that both Jews and Chrilt- 
 ians had corrupted their religion, and that he was fent 
 xs an extraordinary prophet, by God to reform what was 
 amifs, and teach and propagate the true religion. In 
 thefe pretences he was not fingular, though he was un- 
 ufually bold and alTuming. For though the popes have 
 added many ceremonies to divine woriliip under a pre- 
 tence of making it more devotional and acceptable ; 
 yet m.oft hereticks of note have pretended that religion 
 was corrupted, either in doctrine or praclice, and that 
 their tenets were conformable to the original fland- 
 ard, the fcriptures, to the doctrines and precepts of 
 Chriil and his apoftles. Whoever will read the hift- 
 ory of them, will find that this has generally been the 
 cafe. How extravagant and wild foever were the no- 
 tions they embraced or dodtrines they taught, they pre- 
 tended tlicy were contained in the fcriptures. But 
 they commonly wrefi: the fcriptures to make them com- 
 port v/ith their fpecukitions. The fcriptures mufl be 
 taken literally, or allegorically jufc as fuits their fcheme 
 or notions. 
 
 Such teachers, how corrupt foever the do£lrine$ 
 arc which they embrace and teach, generally make a 
 
 fhev/ 
 
Sbr. XXIV. by Human Speculations. 391 
 
 fliew of great zeal to refonii errors and propagr.te 
 truth. They ufually pretend that fomething is amifa 
 either in the doctrines or pradice commonly taught and 
 received, in thofe places where they go to preach, 
 which needs to be reformed ; and feme of them infm- 
 iiate that they are Ipecially called of God to promote 
 fuch a reformation — tliat they Iiave had their eyes op- 
 ened by the divine fpirit to fee the ttuth — they give' 
 out hints that the churches in thofe paris or their teach- 
 ers are corrupt— that it is a dead time in religion, and 
 that even good men are afleep — that it is time to roufe- 
 up — that if they would attend to their preaching, and 
 open their eyes, they v/ould fee the truth. Thus '■^ By 
 good words and fair fpeeches they deceive the hearts of 
 the fimple.'* They caufe them to think they are really 
 what they pretend to be ; and though " They privily 
 bring in damnable herefies," yet " Many follow their 
 pernicious ways, by reafon of whom the way of truth 
 is evil fpoken of, and, through covetoufnefs, they, 
 with feigned words, make merchandife of them.^' 
 
 RlforivI'.tioh in religion has been necelTary at 
 various tim.ss ; it was fo when popery had ovcrfpread 
 great part of the Chrifri?,!! world. Ti e churches had 
 embraced do^flrines which the fcripturcs did not teach, 
 and gone into praftices which the fcriptures did not al- 
 low. Should any of the churches thus deviate from 
 the plain and elieniial rules of the feripture, a reforma- 
 tion would be necelTary. 
 
 But Avhen we iee a man zealous to proniiotc a 
 reformation in the church, and introduce a new dofirine 
 or practice, we &ould confider whether a reformation 
 in thofe points is neeeffiiry in reality, or only in pre- 
 tence — whether religion would gain or loofe by it — 
 whether the pretended reformer may not have fomc iln- 
 iller vievvs and bafe defigns ; and, what the confequcii- 
 ces v/ouid be. Coukl we have a fair viev/ of the aim> 
 of many of thefe fpeculating reformers in religion, we 
 ihould fmd that either pride and ambition, a d^Mlre of 
 
 popularity 
 
392 Religion frequently corrupted Ser. XXIV.- 
 
 popularity and applaufe, or fome other felfifh motive was 
 at the bottom. Men may zealoufly affeft yoti and yet 
 liot well. 
 
 If therefore we fee a man zealoufly engaged to 
 promote innovations in the churches, either in dodrine, 
 worfliip or conduct, whatever pretences he may make 
 to fuperior knowledge or fanftity, we have reafon to 
 fUfpeft and watch that man. Should he endeavour ta 
 introduce his reforming plans into thofe churches, and 
 among people who are found in the faith, and under 
 pretence of love ta the fouls of men, and defire to 
 promote purity in religion, cenfure thofe minifters of 
 churches, whom God has owned and blelTed, becaufe 
 they differ from him in fome fentiments or praftices ; be- 
 ware of that man. He has not the fpot of God*s chil- 
 dren. He has not yet learned of Chrifl to be meek 
 and lowly of heart — ^^to efteem others better than him- 
 felf — to ipeak evil of no man — ^to put on charity. Ef-, 
 pecially if you find that he is fhy of the minifters oi 
 the gofpel— ^if he fliuns wife and good men — if he tries 
 to work on the minds of the lowefl clafs and moil ig- 
 norant people— if he enters into their houfes, and 
 " Leads captive filly women," he has the marks of a" 
 feducer, who, " Ky good v/ords and fair fpeeches de- 
 ceives the liraple." Let him firft caft: the beam out of 
 his own eye, before he attempts to pull the mote out of 
 another^s. Let him reform himfelf, before he attempts 
 to reform others. For generally fuch reformers arc 
 the perfons who have the greateft need of being re- 
 formed. 
 
 The caution in the text is needed by us as well 
 as by the Coloflians. Mankind are much the fame in 
 all ages and countries. Some are difpofed to lead, and 
 others are difpofed to follow them j and in every age 
 there have been falfe teachers and men have been mif- 
 led by them. We are told by the apoftle Peter (Ep. 
 2. Chap. ii. v. i.) That this will be the cafe. — 
 There is a fpirit of error as well as of truth. We have 
 
 many 
 
$ER. XXIV. by Human Speculat'iGm . 393 
 
 many cautions againft liflening to feducers and being 
 led aflray. " The fpirit fpeaketh exprefslyj that in the 
 latter times fome fliall depart from the faith, giving heed 
 to feducing fplrits, and do&ines of devils." Some 
 fah'e teachers are fo corrupt, and fo engaged to propa- 
 gate their errors, that they make no hefitation at 
 " Speaking lies in hypocrify," What bafe and fordid 
 views have fuch ! 
 
 Others are of an enthufiaflic turn of mind.—- 
 They fpeculate on matters of religion, and very fre- 
 quently run into the marvellous or mydical. They may 
 have parts and learning : But their difpofition to fearch 
 out themyftical meaning of fcripture, and explain it to 
 others, and their confidence in their own judgment, ac- 
 companied with great zeal, has had an unhappy influ- 
 ence on others. They have been led thereby to en- 
 thufiafm and fanaticifm. This has been greatly injuri- 
 ous to religion. For while numbers have been led a- 
 way by fuch perfons, othefs on the contrary have been 
 induced to think religion altogether myfterious, to think 
 the bible unintelligible or inconfiPcent. Men of parts 
 and learning, by the tenets and conduft of thcfe vifion- 
 aries, have been influenced to difcard the bible, and 
 feek for religion from the light of nature. For men 
 are apt to be on extremes. 
 
 Such apologies have been given for the bible, 
 and divine revelation and the truth and excellency of 
 the Chriftian religion have been fo clearly demonflrat- 
 cd by pious and learned. men, that the flrong holds of 
 deifm have been overthrown. Neverthelefs men of 
 learning and genius, fpeculating on religion, on philo- 
 fophical or metaphyfical principles, have laboured to 
 fupport deiilical principles by wrelling the fcriptures. 
 The endlefs punifliment of the Vv^icked is not cofliilLent 
 with their notions of divine benevolence. . Ot\ this ac- 
 count the deiirs re]e£l:ed divine revelation, becaufe this' 
 doflrine was plainly held forth therein : But thcfe lat- 
 ter fpeculators pretend to have found a falvo for thaty 
 B B b in 
 
^94 Religion frequently corrupted Ser. XXIV. 
 
 in the fcriptm-es, which the Deity overlooked, viz. 
 That all men will be faved by Chrift. But " Great 
 men are not always wife." They have frequently 
 corrupted religion by their fpeculations, and not lefs by 
 thefe than others. 
 
 Whoever diligently fearches the fcriptures with 
 an honed: defire to know the truths will find, that, by 
 the obedience and facrifice of Chrifl, a waj is opened 
 whereby God can pardon finners and receive them in- 
 to his favour on a plan in which all the perfections of 
 Deity harmonize. The terms on which v/e may be 
 pardoned and faved are plainly revealed. Thofe, who 
 comply with thofe terms, will be faved. Thofe, who 
 reje<fl: them and continue obftinate and impenitent in fin, 
 •will be puniflied : And it is not in the power of lan- 
 guage to exprefs the perpetuity of punifliment in clear- 
 er or ftronger terms than the fcripture does. 
 
 " To the law and to the teilimony, whofoevcr 
 fpeaketh not according to this word, it is becaufe there 
 3s no light in him." " Though any man, or an angel 
 from heaven, preach any other do61;rine, than that 
 contained in the facred oracles, let him be accurfed.'* 
 " If there come any unto you, and bring not this doc- 
 trine, receive him not into your Iioufe, neither bid him 
 God fpeed : For he that biddeth him God fpeed is par- 
 taker of his evils deeds." " Thefe things have I writ- 
 ten unto you concerning them that feduce you ;" that, 
 by thefe folemn warnings and cautions, you might be- 
 ware of them, and, according to the direftion of Chrifl, 
 " Take heed that no man deceive you." " They fliall 
 deceive many : And, if pofilble, {hall deceive the very 
 cleft." Therefore, " Let no man deceive you with 
 vain words," or fpecious pretences of love, zeal, or 
 purity. 
 
 The contents of religion are the raofl folemn and' 
 weighty. God has made us rational creatures, moral 
 agents, capable of loving, fearing and obeying him, 
 capable of endlefs happinefs or mifery. He has, in the 
 
 facred 
 
jSer. XXIV.. by Human speculations. 395 
 
 facred oracies, i^t life and death before us, and affured 
 us " That he will render to every one according to his 
 works. To them who by patient continuance in well 
 doing feek for glory, honour and immortality ; eternal 
 life : But unto them that are contentious, and do not 
 obey the truth, but obey unrighteoufnefs, indignatjon 
 and wrath ; tribulation and anguifli upon every foul of 
 man that doth evil." That fuch will be punifhed with 
 everlafting deflruftion. 
 
 Wl are to ufe the faculties and advantages which 
 God has given us in examining whether the bible has 
 the genuine marks and tokens of a revelation from God, 
 and is to be received as fuch ; or, in other words, 
 whether the Chriftian religion is the only true religion. 
 Whe'i we have examined the arguments for that, and 
 found rhem conclufive ; wt are to take the fcriptures for 
 our rule in all m.atters of religion. Our next care fhould 
 be to underftand what that religion is which they con- 
 tain — what we are to believe, what we fliould do, and 
 what we (hould forbear. In the next place we mull 
 comply with our duty, both in heart and life. 
 
 We are not to turn afide from the path of duty 
 to the right hand or to the left. 
 
 You profefs the religion of Jefus. " As ye have 
 therefore received Chrifl Jefus the Lord, fo walk ye in 
 him ; rooted and built up in him, and eitabliflied in the 
 faith, as ye have been taught ; that ye be henceforth 
 no more children toifed to and fro, and carried about 
 with every wind of do^rine, by the fleight of men, 
 and cunning craftincfs whereby they lie in wait to de- 
 ceive.'* 
 
 We iliould take heed that we indulge no bias or 
 prejudice in our minds. If we have any favourite fet 
 of notions, or any particular doftrine or praftice, which 
 we are fond of and wifli to be true, Qr v/ifli to fupport 
 by the fcriptures ; in fuch cafe we are in great danger 
 of embracing error. For men will itrongly argue 
 
 themfelves 
 
o,g6 Religion frequently corrupted Ser. XXIV. 
 
 thcmfclves into a belief of what they wilh to be true, 
 and fancy they find fupport for it from the fcriptures. 
 
 We ought to look to the Father of lights^ by fer- 
 vent prayer, in the name of Chrift, for the teachings 
 of his fpirit with his word, to lead us into all truth and 
 duty — to preferve us from the errors and fnares to 
 which we may be expofed, and guide our feet in the 
 way of peace. We lack wifdom, let us allc it of 
 God ; he gives liberally and upbraideth not. God re- 
 fifteth the proud, but gives grace to the lowly. The 
 meek will he guide in judgment, and teach his way. 
 
 L^.T us therefore learn meeknefs of Chrift, truft 
 in the Lord, and not lean to our own underftanding : 
 Then will he guide us by his counfel, and keep us by 
 his power, direft our hearts, and eftablifh our ways, de- 
 liver us from every evil work, and preferve us unto his 
 heavenly kingdom. 
 
 Now unto him that is able to keep you from fall- 
 ing, and to prefent you faultlefs before the prefence of 
 his glory with exceeding joy ; to the only wife God our 
 Saviour, be glory and majefty, dominion and power, 
 both now and ever. Ammn, 
 
 SERMON 
 
4 ^■? . 
 
 C^^j^^'^'l?^^^^^ 
 
 SERMON XXV 
 
 fi£ASONS FOJi FRE^'ENT MEDITATION ON DEATH AND 
 JUDGMENT. 
 
 Psalm xxxix. 4. Lord make me io knowmine 
 end^ and the meajure of my days, what it is ; that I may 
 know how frail I 'am. 
 
 T is conceived, that this pfalm was written by Da- 
 vid, when his mind was difquietcd with a confider- 
 ation of the profperity of the wicked, and the advcrli- 
 ty of the godly. Though, while the pfalmift was muf- 
 ing upon the unequal difpcnfations of providence, the 
 fire of palTion burned within him ; yet he prevented 
 his paffion breaking forth into reproachful refieftions a- 
 gainfl God. " I faid, I will take heed to my ways, 
 that I fin not with my tongue. I will keep my mouth 
 as with a bridle while the-wicked is before me." Eith- 
 er in my prefence, or in my mind. " I held my peace 
 even from good, and my lorrow was llirred." When 
 the pfalmift opened his mouth, and fpake with his 
 tongue, he made the prayer of the text. " Lord make 
 me to know mine end, and \ht meafure of my days, 
 what it is ; that I may know how frail lam," While 
 David contemplated his end, the Ihortnefs and uncer- 
 tainty of his own life, and the life of other men, and 
 that after death comes the judsment, when every man 
 
 ihall 
 
398 Rcafons for meditation Ser, XXV. 
 
 lliall receive according to his works. It ferved to calm 
 his mind with refpeft to the difpenfatlons of providence 
 in the profperity of fmners and the adverfity of the 
 rifrhteous : He rrfolves to rife above the frowns and 
 flatteries of this world, and to make God his hope, his 
 only portion. 
 
 In attending to the text, I fliall attempt to fhew, 
 the Import of David's prayer — the importance and adt 
 vantage of keeping the fliortnefs of life, and the cer- 
 tainty of death and the judgment in fight. 
 
 I, Wi- will fliev/ the import of David's prayer in 
 the text. 
 
 " Lord m.ake me to know mine end." It is not 
 to be conceived, that in this petition, David expreffeth 
 a defire, that he might be informed of the exact time, 
 the year, and day when his life Ihould end. It was 
 not the ufaal method of divine procedure, thus to af^ 
 jcertaln men of the time of their exit. God hath kept 
 the day of death a fecret from men, (no doubt) for this 
 wife reafon, that they might not defer a preparation for 
 It, but be always ready. Agreeably we have this coun- 
 fel from Chrift, " Therefore be ye alfo ready : For in 
 fuch an hour as yc think not, the fon of man cometh," 
 Mat. xxlv. 44. 
 
 This petition might exprefs the defire of David, 
 that he might be fully eftabiifhed m the belief of his 
 diliblutioii ; that he might keep death in fight ; daily 
 feel hlrafelf a dying man, conftaotly cxpofed to have 
 the thread of life broken, and the grave opened to re- 
 ceive him. 
 
 " And the meafure of my days, what it is."— 
 We might here obierve again, that the pfalmlfl doth 
 i!0L" aik to be informed of the exaft m^eafure of his life ; 
 hov/ many years, months and days he fhouM continue 
 in this v/or d : Bat that he might knov^ the meafure of 
 his days to be very fliort : That he might conllantly 
 bear it upon his mind that life v/as uncertain and mo- 
 mcntary. He dcfn-es to feel the truth of that declara^ 
 
 tioii 
 
S z R . X X v. en Death and 'Judgment. 3 9 9-^ 
 
 tion of the apoftle James. (James iv. 14.) " For 
 u'hat is your life ? It is even a vapor that appearelh for 
 a little while, and then vaniiheth away." Agreeably 
 to this feeling, the pfalmifl: obferves in the verfe follow- 
 ing the text, " Behold thou hall made my days as an 
 hand breadth, and mine age is as nothing before theCy 
 verily every man at his beft ftate is akcgether vanity." 
 
 " That I may knovi^ how frail I am." The laft 
 claufe of the text is a clew to the proceeding, and fur- 
 niflieth us with the reafon, why the pfalm^iil defired to- 
 knov^^ his end, and the meafure of his days : He was 
 defirous to keep death in fight, and the ihortnefs and 
 uncertainty of life, that he might be fenfibie what a 
 frail dying man he was, and in tin's- apprehenfion of 
 the matter that he fnight be in conftant readinefs to^ 
 meet death, and appear before his Judge. "We pafs 
 
 2d}y. To fliew the reafons for frequent meditation 
 upon the flicrtnefs of life, upon death and the judg- 
 ment that follovv's, and the advantage that may arife 
 from it. 
 
 I. This may ferve to care men of envy and im- 
 patience. 
 
 It is probable that the pfalmid felt fomething of 
 the rottennefs of envy in his bones when he penned "Ci-.t, 
 context ; the iire burned Vvhile he beheld the wici'cd 
 in profperity, and the righteous plagued ail the day 
 long: But when he turned his attention to his end, 
 when he beheld death in full profpecl, the meafnre of 
 his days fliort and the judgment following upon life be- 
 ing clofed ; he appears to lofe this envious fpirit, and 
 embraceth a calm ftate of mind. And, v. liy fliould not 
 aviev/ of the fliortnefs of life operate in this v/ay "i 
 Why fliould men be envious and impatient, when tiiey 
 are to tarry here but for a moment, when they are coii- 
 ftantly in danger of death ? VvHrat ground is there for 
 envy and impatience, when the life of all men is upon 
 the fame precarious foimdation as our ov/n, and man at 
 his belt flate is altogether vanity .'' The time of life is 
 
 too 
 
409 Reafonsfor meditation S'er. XXV, 
 
 too fllort and uncertain to render it worth our while to 
 make a great ado, about our own worldly circumftan- 
 ces, or the fituation of others. Were men to continue 
 in this world for ever, it might alter the matter, and 
 put a different face upon profperity and adverfity : 
 But as this is not their continuing city, it is foolifli and 
 fmful to make a great noife and buille about their circum- 
 flanci^s in life, and by envy and impatience render our 
 brcail like the, troubled fea, which cannot reft, but 
 cafteth up mire and dirt. 
 
 If men arc under the rod of God by a conne£lion 
 being broken ; by being divided in twain, or a limb 
 taken off, why fliould they be impatient ? Though the 
 wound bleeds freely, and is Very painful to endure : 
 Yet it is to be endured but for a day. ^ Death is near 
 us even at the door, and the next blow which he gives- 
 may fall upon our guilty head, and his hand is already 
 railed, armed v/ith the deadly weapon. Is it not be- 
 caufe we think of living long in this v/orld, that the 
 death of our friends is fo excefllvely painful to us, that 
 the fword ts fo keen that we not only figh, cry, and 
 groan, but are prone to murmur and complain when we 
 feel it ! Vv^ere we to follow our friends the next week 
 or day, this, methinks, would help to filence us, and 
 ^check our impatient fpirit. No man' can fay how foon 
 his life may befiniflied : And if he felt himlelf a dying- 
 man in a dying world, it muft to a degree break the 
 cd.gz of his forrow, remove his impatience, and calm 
 his reftlefs foul. Efpecially this view of life Vv^ould have 
 this tendency, when v/e confidered death introducing us 
 to judgment, when we muft give account of ourfelves 
 to God, and receive according to our works. Envy and 
 impatience under the afflicting hand of Providence are 
 exercifes of mind exceeding criminal, and oiTenfive to 
 heaven, and we may well dread to have them produced 
 at the bar of God, for we could not juftify this temper 
 before our Judge,' though the affli^ion had been ever 
 fo pungent under which we exercifed it* 
 
 To 
 
Ser. XXV. on Beaih and "Judgment, 46: 
 
 2. To contemplate life in its fhortnefs and finiflied 
 by death, may ferve to teach men the evil nature and 
 the deftra^live confequences of fin. 
 
 When death is ccutemplated, and \vc fee men 
 dying round us, and feel ourfelves following, do not 
 our tlioughts repair to the procuring caufe of this 
 mortality ? Do we not confider fm, as commifTioning 
 death againft us, and breaking the ground to receive 
 ns ! Do we not fecolle6t that palfage of holy fcripture,. 
 Rom. vi. II. " VtTherefore as by one man fm entered 
 into the world, aiid death by fm, and fo death hath 
 palTed upon all men, for that all have finned." Death 
 is the' wages of nn. The dilfolution of the body was 
 one thing- intended in the death which was threatened 
 to our firft parents fliould they eat of the forbidden 
 tree. When they were called before the bar of God 
 this was one part of the fentence paffed upon them. 
 Gen. iii. 19. " For dult thou art, and unto duft {halt 
 thou return.*' We cannot well avoid including tempo- 
 ral death in the fentence, for it is particularly mention- 
 ed, *' Unto duft fiialt thou return.'" From this fent- 
 ence we are m.ore eafily taught the death of the body 
 than the death of the foul, though fpiritual and eter- 
 nal death are included in it. When the death of the 
 body is confidercd as the fruit of fin, the evil nature and 
 deflirudtive confequences of it are reprefented in a flrik- 
 jng manner. What wafte doth death make in our 
 world ! What multitudes hath it fwept from the flage 
 of a£lion ! Innumerable have, gone to the grave, and 
 death is daily gaining trophies in our worM. Death 
 fpares neither age nor fex. It is not contented with 
 withered limbs, and a conquell over thofe who are 
 ftpoping for years. Death attacks the gay and fpright- 
 ly ; thofe, whofe breads are fall of milk, and whofe- 
 bones are moiftened with marrow ; it cuis dov/n thofe 
 who are in the prime of life and heighth of ufefulnefs ; 
 it breaks the flrongeft connections^ and tears thofe a- 
 funder who are one flefli, who feel more like one thail 
 C c c tv/ain. 
 
402 Reafom for ineditation Ser. XXV, 
 
 twain. Nor dotli the infant efcaps the avenging fword 
 of death ; frequently he is introduced to hfe, draws a 
 few breaths, and breathing out his foul in dying groans, 
 quits the (lage of aftion before he can difcern between 
 good and evil. 
 
 Yea death triumphed over the Lord of glory.— 
 The fon of God was found in falhion as a man, and hum- 
 bled himfelf, and became obedient unto death, even the 
 death of the crofs. Such was the evil of fin, that, to atone 
 for it, Chrift mud make his foul an offering ; as without 
 Ihedding of blood there was no remiffion ; Chrilt our pall- 
 over was facrificed for us j he bore our fms in his own bo- 
 dy on the tree. 
 
 "When we thus take a view of this world, as a 
 dying one, and confider fm as the procuring caufe of 
 this wafleand devadation of the race of Adam, muft it 
 not reprefent fin as exceedingly llnful and deflru(5live ? 
 
 A CON3IDER.ATION of llic ihcrtncfs of life may 
 ferve to heighten our fenfe of the evil of fin. I'he 
 antediluvians lived to a much greater age than genera- 
 tions of men at the prefent day. The men of the old 
 world rofe to fuch a heighth in wickedncfs, and the earth 
 was fo filled with violence that God determined to 
 fvveep off the inhabitants by a flood of v/atcrs. To 
 prevent the increafe of wickednefs, the age cf man is 
 cu/tailed, and by degrees reduced to threefcore years 
 and ten. Such was the evil nature of fin, and fo prone 
 "were men to pra^life it, that their age was ma;de a hand 
 breadth, an inch or two of time that they m.ight not 
 have opportunity to rife in fin, ancf become giants in ini- 
 quity, as did the antediluvian world. 
 
 While death is making flicli devaftation in our 
 world, wafting one generation after another, taking 
 our friends from our fide, and rending them from our 
 l>ofom, let us learn the evil nature of fin, and the dc- 
 ftruftive confequences of it ; and may we be excited 
 herefrom to cleanfe ourfelves from all filthinefs of flefli 
 and fpirit, perfefting holinefs in the fear of God.— — 
 
 '.rhr; 
 
Ser. XXV. on Death and Judgment. 403 
 
 The death of the body Is but a fraall part of the wages 
 of fm. Sin is the death of the foul. The fecond death 
 awaits the finner, and imlefs we repent we fliall all 
 likewife perifh. By timely repentance and faith in the 
 redeemer let ns feek an efcape from eternal ruin. Be- 
 ing united to Chrifl by faith, though we muil undergo a 
 diffolution of the body, yet we fliall efcape the fecond 
 death, and the body will be railed at the great day 
 fafliioned like to Chrifl's glorious body, and we fliall 
 be forever happy with the Lord. 
 
 3. A FREQjjENT meditation on the fliortnefs of 
 life, of death and judgment, may ferve to check men 
 in their immoderate deflres after the world and their 
 excefiive purfuit of it. 
 
 The world hath charms, which, it is not a little 
 difficult for a corrupt heart to refift. i Tim. vi. 10. 
 " The love of money is the root of all evil ; which, 
 while fome have coveted after, they have erred from 
 the faith and pierced themfelves through with many 
 forrows." 
 
 2 Tim. iv. 10. " For Demas hath forfakenme, 
 having loved this prefent world j and is departed unto 
 Theillilonica." 
 
 The devil, knowing the charms of the world, 
 improved it in his endeavours to tempt our Saviour into 
 fm. Mat. iv. 8,9. " Again, the devil taketh him 
 up into an exceeding high mountain, and flieweth hirn 
 all the kingdoms of the world and the glory of them : 
 And fiiitli unto liim, all thcfe things will I give thee, if 
 thou wilt fall down and worfliip me." Charming and 
 bewitching as the world may be to a corrupt heart ; 
 yet to keep death and the meafure of our days in fight, 
 may ferve to check our immoderate defires, and eager 
 purfuit of it. It had this efi'e^l upon David. Agree- 
 ably he obferves in the 6th and ytli verfes of our con- 
 text, " Surely every man walketh in a vain fliew : 
 Surely they are difquieted in vain : He heapeth up 
 riches, and kuoweth not who fliall gather them : And, 
 
 now, 
 
4P4 Keafons for meditation Ser. XXV. 
 
 ^low, Lord, what wait I for ? My hope is in thee." 
 Whv .{liould men piirfue the world with exceffive warmth^ 
 when they cannot enjoy it but for a fiicrt feafon, per- 
 haps, not for a day ? yea, when their foul may be re- 
 quired of them 'this night, and they be called to judg- 
 ment ? Of what avail was the wealth of the rich mail 
 jn the parable who lifted up his eyes in hell torments, 
 and not a drop of water was afforded him, to cool his 
 parched tongue I One reafon why men purfue the world 
 to excefs muit be this : They keep death and judgment 
 out of fight, and promife themfelves long life and prof- 
 perity in the world. 
 
 May not the man, who adores mammon as his 
 God, be ciddreiTed, to feel the importance of keeping 
 .cleaih, and the judgment in fight ; Thou fool, who 
 art chafing after the world till thou art out of breath : 
 bring the judgment before thee, and place death at thy 
 fide : Take Iiim with thee into thy fields, vineyards 
 arid garners : Let him attend thee in all thy worldly 
 purfuits ; let him look thee full in the face, when thy 
 fever for the world runs high and thy pulfe is full ; and 
 will not this check thee in thy career ? Contemplate 
 the rich man who loll his foul for the world, and lifted 
 up his eyes in torment, and will not this moderate thy 
 fever for earthly things f Thou may eft foon be taken a- 
 way : Then where are thofe things which thou haft 
 provided ? What comiort will they adminifter, when 
 mou art fecluded from heaven, and ingulphed in woe ? 
 
 4. To keep the fhortnefs of life in fight, death 
 and the judgment in view, will ferve to moderate the 
 deiires of men after the pleafures of the wOrld. 
 
 The fool in the parable, Luke xii. 19. " Saith 
 to his foul, foul, thou haft much goods laid up for ma- 
 ny years ; take thine eafe, eat, drink, and be merry.'* 
 From whence doth this inconfiderate declaration take 
 rife, but from keeping death and judgment out of 
 fight and prefuming upon long life ? " Soul, thou haft 
 much goods laid up for many years," therefore for ma- 
 
 py 
 
Ser. XXV. ^n Death mid Judgments 40^ 
 
 ny years, " Eat, drink and be meiTy.** Had this fool 
 heard that declaration from God, Luke xii. 20. — ■ 
 " Thou fool, this night thy foul fliall be required of 
 thee,'* it would have marred his worldly joys, and 
 poifoned every fenfual cup» 
 
 May not the man of pleafure be addrefTed, to 
 place death in the midii of his fenfual enjoyments ? Let 
 the man, who looks upon the wine when it is red, place 
 death before him : when he fets at the jovial table with 
 his merry companions, pafTmg the flowing boul, and 
 frequently replenifhing it ; while he deals out his cards 
 to his friends in excefs and riot, let him place the judg- 
 ment before his face ; let death haunt him as he retires 
 late at night, heated with wine, and wearied with the 
 game j let death attend him to his bed-chamber and 
 there addrefs him, I Jhall Joon be with you ; take this 
 method, thou fon of pleafure, and will it not marr your 
 joys, excite you to forfake your cups, and burn your 
 cards ? 
 
 Let the wanton, impure perfon, who improves 
 the black and dark night, to lleep in the lap of his De- 
 lilah, and gratify his luft with his lafcivious miftrefs, 
 contemplate death and judgment, and will it not add 
 wings to his feet and caufe him to fly the chamber of 
 uncleannefs and for his life efcape her prefencf , whofe 
 way leads to death and whole fteps take hold on 
 hell ? 
 
 Let the fool, to whom it is fport to do mifchief, 
 bring death and judgment to view, while he ranges the 
 flreets, orchards and melon-yards of his neighbour in 
 the execution of his mifchief and fport, and v/ill not 
 this check him in his mad career, and make him ceafc 
 from his mifchief and folly ? Eccle. xi. 9. ** Rejoice, 
 O young man, in thy youth, and let thy heart cheer 
 thee in the days of thy youth, and walk in the way of 
 thine heart, and in the fight of thine eyes ; but know 
 thou, that' for all thefe things God will bring thee into 
 judgment." 
 
 5. Frequent 
 
4^6 Rcufon: for mcdilaiion Ser. XXV. 
 
 , 5. FirEoyiKT meditation on death and judg- 
 ment, tends tt3 put men upon a preparation to meet 
 death, and appear before their Judge, 
 
 Death ninO: be contemplated would we be prc- 
 , pared to meet it : The judgment mufl be attended to, 
 would we be fciind of our Judge in peace. It is diffi- 
 cult to contetnplate death and the judgment to come 
 without fear, and trembling, and being put upon en- 
 quiry what Ihall we do to be foved ? " When Paul reaf- 
 oued of righteoufnefs, temperance and judgment to 
 come, Felix trembled." A contemplation of thefe im- 
 portant, interefong realities, may well miake every man 
 tremble, who feels unprepared to appear before his 
 Judge. It is from a principle of fear that men are ex- 
 cited to efeape the wrath which is to come. Paul per- 
 iuaded men from this principle. 2 Cor. v. 11. — 
 *' Knowing therefore the terror of the Lord, we per- 
 fuade men." 
 
 Though a contemplation of death and eternal 
 judgment, may give us prefcnt pain, and marr our 
 worldly joys, yet it is medicinal — it is necefTary ; it is 
 infinitely better- to endure this falling, than to be fak- 
 ed with eternal Hre. As all are interefted in death and 
 the judgment of the great day, let all be entreated to 
 think of thefe things, and fo think as to be i-)repared 
 for them. Death and the judgment will come whether 
 we think of them or not ; they will not tarry. Fly to 
 the Saviour, and miake the Judge your friend ; then all 
 things a]-c I'ours : death is yours ; then you may fmg 
 the ibng of triumph, i Cor. xv. ^^, ^y. " O death 
 vhcrc is tJiy (ling ? O grave where is thy viftory ?'* 
 Thanks i>e 10 God who givcth us the victory, through 
 our Lord icfusChrift." Then bcinoj called before the 
 bar of Chfift, the Judge will pronounce. Mat. xxv. 21. 
 " AVcll done thou good and futhful fervant ; thou 
 Iiad been faithful, .over a few things, I will make thee 
 ruler over many things ; enter thou into the joy of thy 
 Lord." Deut. xxxii. 29. *' O that they were Avife, 
 
 that 
 
Seh. XXV. on Death and Judgment. ' ^/.y/ 
 
 that they ur.derdood this, that they would coDiider 
 their latter end"*— to which prayer lei: all the people 
 iay, amen. 
 
 
C%<%l«#»^^#^^^5$s^ 
 
 SERMON XXVI. 
 
 THE FINAL AND TOTAL DJSAPf OINTMENT OF THE 
 WICKED. • 
 
 Proverbs xi. 7. When a ivlcked man dietb, his 
 expe£fation Jhall perijh. 
 
 |BSERVE ift. The fubjeft of this affirmation. 
 " A wicked man." It applies to all of this de- 
 fcription. 
 
 Obferve 2dly. The obje£l of this affirmation.- 
 " His expectation." It includes every expectation 
 \vhicli he had formed relative to the enjoyment of good. 
 This is as indcliniLe and unlimited as the other. 
 
 Obferve 3dly. The iffiie of his expectation. 
 Shall perijlj^ Shall utterly fail of accomplifhment. 
 What he looked for will be removed very far and for- 
 ever from hira. 
 
 Obferve 4thly. The certainty of this event. 
 " Shall periflt." It is not barely poffible, nor merely 
 probable but it is abfolutelj certain. It is vain to flat- 
 ter the heart with a difierent iffiie. 
 
 Obferve 5thly. The time in which this difap- 
 pointment Vv^ill be mofl (trikingly manifefled and moft 
 fully and lamentably experienced. " When a wicked 
 man dieth^ his expectation fliall perifli." Agreeably to 
 this view of the text wc may 
 
 I. Consider 
 
Ser; XX Vi. of the Wicked. 40^ 
 
 I. Consider the charafter which is drawn. 
 
 II. The objefts of expectation. 
 
 III. Tfie difappointment of it as it ordinarily hap- 
 pens in this life. 
 
 IV. The time mentioned in which it will be to- 
 tal and final, 
 
 I. The chara£ter which is drawn — " AVhen a 
 wicked man dietb." This includes thofe who are wil- 
 fully ignorant of the truth, ftupidly infenfible of mor- 
 al obligation, grofsly vicious, openly regardlefs of their 
 own fpiritual interefl:, and indifferent to the confequen- 
 ces of their conducft. Not only thofe who appear deep- 
 ly corrupt, but formalifls ; who, ignorant of the pow- 
 er, content them.felves with the form of godlinefs ; 
 who give God bodily fervice but deny him the devotion 
 and complacency of their heart. Thofe who have that 
 friendfliip for the world which is enmity againit God, 
 Thofe, it includes, who do not embrace Jefus Chrill 
 as a fuitable, a fufficient, an only and a divine Savior. 
 Thofe who do not exercife evangelical repentance for 
 violations of the law of God both in heart and life. It 
 includes, in a large fenfe, all without diltin^ion and ex- 
 ception who are unrenewed by the fpirit of grace and 
 are, of courfe, unregenerate : not allowing that pious 
 defcent, water baptifra, chriilian education, profeffion, or 
 a good vifible deportment make any material and effen- 
 tial change. So much for the charafter drawn. I pafs 
 
 II. To illuflrate the objects of expedlation. " His 
 expcftation." 
 
 I. Wicked men have groundlefs and abfurd ex- 
 pectations from the world. They eagerly defire it ; 
 they highly eflimate it : they hope for very much from 
 it : they labor mod afliduoufly for it : they greedily 
 feize it : they tenacioufly hold it : they wifli long, even 
 always, to enjoy it. No labors, difficulties or dangers 
 ufually check the ardor with which they purfue it. 
 Thefe often ftimulate to more vigorous and unremitted 
 exertions. They yield themfelves wholly to the pur- 
 D D d ■ fuit. 
 
4 1 o ^he final and total Difappoiniment S e r , X XVI, 
 
 fuit. They let the world command their time, engrofs 
 their attention and reign uncontrolably in their hearts. 
 They treat it as their portion, as the fov'ereign good. 
 They worfhip it as a god. Some offer their hearty de- 
 votions at the flirine of wealth, fome at that of honor, 
 and others at that of fenfual pleafures. As the apoftle 
 John comprizes all that is in the world under thefe three 
 heads : " The luil of the flefli, the lull of the eyes, 
 and the pride of life." i John ii. i6. Dazzled with 
 that which is fliowy, judging according to prefent ap- 
 pearances, unufed to inveftigate the nature of earthly 
 things thoroughly, and unwilling to receive the truth, 
 the wicked hallily conclude that the things of the world 
 will furniHi a good fuited to their rational nature, fuffi- 
 cient for ample fatisfa£lion, and abiding as their own 
 exiftence. They deceive themfelves with golden dreams 
 of happinefs. Seek continually for that which they da 
 not find, which has not been found, and which never 
 will be where they feek it. Difappointed in one in- 
 ftance and in one purfuit they renew the fearch, con- 
 tinue their work and hope againfl hope. Neither their 
 own experience, nor that of others nor the teftimony 
 of heaven to the truth cures them of their error and 
 folly. They drink iii delulion as water. 
 
 2. Wicked men, when they attend fuperficially 
 to the fubje^l, expeft to live here ieveral years and en- 
 joy frequent opportunities to prepare for the moll fol- 
 emn future events. 
 
 Some do live to be old. They conclude that they 
 Ihall reach old age. It appears to them more probable 
 that they fhall than the contrary. Health they enjoy. 
 It may be youth. At leafl they have not pafTed their 
 manhood. With common prudence they expe£l: to pro- 
 long life during pleafure. Should ficknefs excite their 
 fears ; yet the caufe will foon be removed and their 
 fears fpeedily allayed. To morrow, in all defirable 
 refpedls, will be as this day, even much better. With 
 the continuance of life they conne(ft an equally long en- 
 joyment 
 
Ser. XXVI. of ihe Wicked. 41 1 
 
 joyment of their religious advantages. Long iliall they 
 have the word of God with them : feafons both to 
 hear and read the word. Sabbaths will be granted to 
 them. Neither inftrudion nor reproof, warning nor 
 perfuafion will be withholden from them. They guard 
 « laborioufly againft what might awaken attention, pro- 
 duce folicitude, rectify their miflakes and effect a change 
 of conduct and teipper. They refemble their own fit- 
 uation to a beautiful piece of painting where light and 
 fliade are happily blended by the pencil of a mafterly 
 workman. 
 
 3. Wicked men conclude that future repentance 
 will' be eafy, pleafing and certain. 
 
 When fober and thoughtful they may fay within 
 themfelves and to others, with one, who probably nev- 
 er did repent, when we have a convenient feafon we 
 will call up the fubje^t in thorough earnefl:. Tired at 
 laft of the hurries of bulinefs, the purfuits of ambi- 
 tion and the toils of pleafure ; mortified with the emp- 
 ty dreams of fancy ; weary of feeking reft in an un- 
 fettled and fluftuating ftate ; and convinced of the in- 
 fatuation of wafting life upon this world j they flatter 
 themfelves that they fliall both acknowledge the impor- 
 tance and neceftity of evangelical repentance, and read- 
 ily repent. Their underftanding will guide and gov- 
 ern their will. They fhall difcern what is beft and ap- 
 prove what they thus difcern ; undo the paft, refolve 
 right for the future and choofe the praftice of piety. 
 They fuppofe that all from without and all from within 
 will combine to facilitate repentance. It will then be 
 much more expeditioufly effefted than at any former 
 and a very early period. They count upon fmall or no 
 oppofition to It from their own heart, enured to difo- 
 bedience and folly, nor from the world nor the great 
 adverfary. They think not of the encreafing ftrength 
 of corrupt habits. What is aimed at is to omit the 
 prefent performance of acknowledged duty, blunt the 
 force of confideration and ftrengthen prefumption. In 
 
 their 
 
412 The final and total Dlfappoiniment Se r. XX VL 
 
 their opinion, to which they pertinacioufly adhere, they 
 are wifer than feven upright perfons who can render a 
 reafon. They mean to judge for themfeU'Cs when it is 
 moll expedient to repent ; and, 'though blinded and 
 warped by prejudice, they feel confident of judging 
 right. 
 
 4. The wicked flatter themfelves that the view 
 which they entertain of their praftice in general will 
 not be foon nor eafily changed. 
 
 Though they may have devifed many mifchie- 
 vous devices, left the paths of uprightnefs, walked in 
 the ways of darknefs, and rejoiced to do evil, they 
 flrangely fmooth the rough brow of wickednefs and 
 palliate in various ways the word actions. To that 
 mafs of conducl which has not a good report of the 
 truth they endeavor to reconcile themfelves. None, 
 they fay, are perfect : in all things the bed fail : faults 
 and vices are common among mankind ; many are equal- 
 ly blameable ; blame divided becomes a cypher ; temp- 
 tations are frequent, fometimes flrong ; it is difficult to 
 refill them : their nature is morally difordered ; their 
 bent to do evil or negleft duty is not at once retrained ; 
 they have performed m.any ufeful fervices ; the ufeful 
 will ballance the ufelefs ; the outv/ardly good excufe 
 the bad ; a large number of improper actions they have 
 willingly forgotten ; befides a merciful God will not 
 feverely treat his erring and offending creatures. Thus 
 they perfuade themfelves that the criminal part of their 
 conduct is not very odious and faulty ; and that they 
 flialbafterwards think as favorably of it, in the main, 
 as they now do ; at leail that confcience will not deep- 
 ly wound their repofe and mar their enjoyments. 
 
 5. The wicked form an opinion of their hearts 
 which they propofe and hope long to retain : they do 
 not, at prefent, contemplate the probability of a dillant 
 very material change. 
 
 They feldom, if ever, admit the fcripture defcrip- 
 tion of the unrenewed heart. " That the carnal mind 
 
 * is 
 
Ser. XXVI. of the Wicked. 413 
 
 is enmity againfl God" — that, habituated to evil, it 
 *' is deceitful above all things, and defperately wicked :" 
 that there is a deep fountain of iniquity within ; that 
 corrupt hearts may be aptly compared to bodies of pu- 
 trefaftion ; to a vault which contains dead men's bones ; 
 to will that which is difpleafuig to God and oppofe that 
 which is always pleafing to him is ufual for fmners :.Thc 
 fprings of their conduft, and the ends which they pur- 
 fue, and the objects which they prefer, and the continue 
 al exercifes of their hearts pafs commonly with few and 
 feeble cenfures : at lead, they are inefncacious. They 
 do not conceive that God hates and threatens their pre- 
 vailing temper ; that it is impolTible for God to com- 
 mend it ; that they contrail heavy guilt by the indul- 
 gence of it ; that the motives of what they have done, 
 which was proper, will plead more ftrongly for their 
 condemnation, than the matter of their anions will for 
 their falvation ; that an eflential change of temper mufl 
 conflitute their preparation for happinefs. Many, not 
 viewing the moral diforder as deep and alarming, con- 
 fider the cure as eafy and the change more in form than 
 fubftance, in degree than in kind. 
 
 6. The w'icked imagine that their prefent notion 
 about death and the confequences of it will vary little 
 hereafter. 
 
 They think little about it ; habitually treat it as 
 a trifle ; they make no provifion for its arrival. It feems 
 like a dream to them. Though perfons die in every 
 part of the world every year, they hear of it or read 
 the account, loofe their acquaintance and friends, at- 
 tend other's funerals, and fometimes they are difeafed 
 and pained themfelves, flill they have very little to do 
 witli this fubjeft : they do not think in earnefl about 
 their own death. Whether they fhall die is fcarcely 
 fettled in their minds ; or whether it will be a very try- 
 ing feafon ; v/hether they fliall endure much diflreft, or 
 fuftain any real Inconvenience by it ; whether it will be 
 better or worfe with them after for their indifferency is 
 
 undetermined. 
 
4 1 4 The final and total Dif appointment S e r. X X VI. 
 
 undetermined. "What they fliall do in the end does not 
 Tefonn their lives, nor commonly alarm their fears nor 
 llsare their attention. 
 
 7. The wicked expeft that in fome way they fliall 
 efcape the wrath of God j which is threatened againfl: 
 Ha, 
 
 Their opinions may be different ; their notions 
 tcn^digerted and unfettled. The effeft of them is imi- 
 foirrH ; neglc£~t to prepare for the great day. Some 
 \mk. for fafcty or impunity becaufe the time of finning 
 liss been fliort ; conje£luring that prefent fufferings 
 May be adequate to the full demerit of fm : others fup- 
 pofe that they have rendered too many fervices to man- 
 kind to experience lading difadvantages beyond the 
 girave : others have been the fubjefts of conviftions, 
 fesrs, forrows and reformations ; hence they flatter 
 tiiemfelves with hopes of fafety : many encourage them. 
 i6.^^ in careleifnefs or formality from the fuppofed char- 
 a^aer of God ; all mercy : fome fancy that he does not 
 bate fin fo much as has been aflerted j or that his threat- 
 nings. may be difpenfed with ; or that, perhaps, he 
 never was in earned ; his threatnings are ufcd merely 
 as warnings ; temporaiy expedients to anfwer the pur- 
 pofes of his general government ; this notion they may 
 die more readily imbibe as finners will never defire and 
 urge God to execute them upon themfelves. They im- 
 pofe upon their hearts a belief that thofe anticipations 
 of recompence which at times afi^ail and didrefs them 
 may be the offspring of a wrong education. They are 
 willing that the Judge of all flefli fliould pofiefs the 
 weaknefs and caprice and unmeaning pity of fond pa- 
 rents or of rulers deditute of fuitable qualifications for 
 their dignified places. They fuppofe that God will be 
 as partial as they can wifli him to be : that at lad he 
 will be quick to hear them when they cry to him : 
 though they have been flow to hear his voice and turn 
 at his command. Thefe may be the obje^ls of the ex- 
 peclatioii of the wicked. 
 
 III. I PASS 
 
Ser. XXVI. of the Wicked, 415 
 
 III. I PASS to the difcippointment of it ; " Shall 
 perifli.'* We will here confider the ordinary fate of it 
 hi this life. To do it a particular review of the feve- 
 ral articles already mentioned will be requifite. 
 
 I. Their, expectation from the world will peri£h. 
 
 Providence reads ufeful leclures to them on the 
 nature of the world. Their own experience is adapted 
 to prove that vanity and vexation of fpirit conititutc 
 much of v/orldly men's portion : that man haih very 
 little of all his labor and of the vexation of he.irr, 
 wherein he hath labored under ,the fun. Ecclef. ii. 2:2. 
 As to folid enjoyment it may be alTerted, that all his 
 days are forrov/s, and his travail grief : yea, his heart 
 taketh not reft in the night. This is alfo vanity. EccleC 
 ii. 23. "When all things are weighed in an even ballance, 
 they have, as we fay, their labor for their pains. They 
 weary themfelves for a thing of nought. For the hap- 
 pinefs of the prefent time confifteth not in worldly a- 
 bundance. It has ever been proved that he, who lov- 
 eth fjiver, fliall not be fatisfied with ITlver ; nor he that 
 loveth abundance with increafe. When goods increafe, 
 they are increafed that eat, or need, them : the abun- 
 dance of the rich will not fuifer them to fleep. Their 
 continuance is uncertain. Security cannot be obtained. 
 They pcrifli by evil travail. They take to themielvcs 
 wings and fly away. The offers of the world are vain, 
 the fmiles are deceitful, the frowns are fometimes fe~ 
 vere, its troubles are fniking and irremovable. Its rich- 
 es are uncertain, its honors precarious, its pomp and 
 glory fading, its pleafures fleeting and delufive. Thofc, 
 whofe hearts have been lifted up with ihefe things, truft- 
 ed in them and rioted upon them, have found that the 
 owners were difcontented and unfiitisfied. That thefe 
 have not profited them in the day of evil. '^ Men of 
 low degree are vanity, and men of high degree are a 
 lie : to be laid in the balance, they are altogether light- 
 er than vanity. Pf. Ixii. 9. " God accepteth not the 
 perfone of princes, nor regardeth the rich more than 
 
 the 
 
4 1 6 The final, and total Difappointment Ser . XX VI; 
 
 the poor." Job xxxiv. 1 9. Such perfons " walk in a 
 vain fliew : they are difquieted in vain." Pf. xxxix. 6. 
 
 2. The expectation of long life and the enjoy- 
 ment of future more eligible feafons for repentance will 
 likely perifli. 
 
 Tnii mafs of mankind die at an early period. Our 
 life is reprefented as vanity. - Our age is declared to be 
 nothing. Our days are called an hand breadth. In 
 innumerable wa,ys is life expofed to be cut off. The in- 
 Itances in which this expectation has perilhed can't be 
 told for multitude. 
 
 TfiE enjoyment of future and more eligible fea- 
 fons is alfo uncertain and improbable. Should life be 
 prolonged the bell feafons for repentance may flip away 
 and not be repeated. Childhood and youth are Ihort 
 and return not. Perfons may remove their place of a- 
 bode to their difadvantage ; they may loofe their health 
 or their underdanding ; they may contraft an habit of 
 prefumption and negleifl of appointed means. Oppor- 
 tunities for a regular attendance upon them may be in- 
 terrupted or irrecoverably lod. God has not bound 
 himfelf to continue depifed bleffmgs. Hence, ground- 
 ed in part on this uncertainty, is the difpatcli which we 
 are required to make. " V/hatever thy hand findeth 
 to do, do it with all thy might." Ecclef. ix. " Re- 
 member thy Creator now in the days of thy youth." 
 Ecclc''. xii. " Seek ye the Lord while he may be 
 found." Ecc«ef. Iv. " Agree with thine adverfary 
 ([uickly." Matt. v. '• A little while is the light with 
 you." John xii. " But now comraandeth all men 
 every where to repent." A&% xvii. " That now it 
 is high time to awake out of fleep." Rom. xiii. " A- 
 wake thou that fleepeft, arife from the dead — redeem 
 the time, becaufe the time is fliort. Ecclef. v. Thefe 
 and fimilar pailliges ferve as beacons to warn us of the 
 danger of trufting to future feafons and to check a com- 
 mon and fafcinating delufion. While fuiners do not re- 
 pent 
 
Ser. XX VL of the Wicked. - 417 
 
 pent the decree may be fealed, the commandment may 
 go forth and the day of grace clofe. 
 
 3. The expectation that future repentance will be 
 cafy, delightful and certain fliall perifli. 
 
 How groundlefs it is the following thoughts may 
 fhow. Perfons may die without the lead premonition. 
 They may be violently feized, followed with fliarp pains 
 or fainting ficknefs ; wholly occupied with their bodily 
 troubles, unable to attend to their fecular concerns — 
 much lefs to the weightier concerns of the foul ; they 
 may be deprived of the regular exercifes of their rea- 
 fon ; it may be altogether fufpended. This has often 
 been the cafe.' Befides, ufe familiarizes both virtue and! 
 vice. When evil habits are once contra6led the con- 
 queft is attended with much difficulty. Thofe, who 
 have long been exercifed to corrupt and curfed practi- 
 ces, will feldom quit them. Thofe, who have long 
 difregarded inflruftion, flighted warning, difreliflied re- 
 buke, refilled reflraint, grieved the Spirit and miiim- 
 proved or negleCled divine inflitutions, will probably 
 purfue this courfe to the end. They will not, of them- 
 felves only, fubdue corrupt tempers, refufe the evil, 
 hate folly and choofe the good. Their oppofition to re- 
 pentance will be proportioned to the time in which they 
 have voluntarily lived in fm. Great then is the im- 
 probability of divine affiHance being afforded. ' The 
 condition of fuch is difcouraging, difficult, alarming and 
 almofl remedilefs. , At lad fmners will find that the dif- 
 ficulties are mountainous : that the whole is the reverfe 
 of what they fooliflily imagined. 
 
 4. The continuance of their favorable opinion of 
 their own conduft is mod likely a vain expeftation. 
 
 Their mifconftruftions will ceafe. Their former 
 palliations will appear but cobweb fubterfuges. Their 
 felf juftilication will flrike them as a futile attempt at 
 fclf deception. What they once pretended to approve 
 they will at lad condemn. Thofe aftions, which they 
 feemed to fuppofe proceeded from a due refpeCl for God 
 E E e and 
 
if r8 The find and total B'lfappointmenf Ser. XX VT. 
 
 and their fellow men, proceeded only from natural con- 
 fcience, fear of wrath, hope of profit or the workings 
 of animal nature. Thofe, which glittered before their 
 own bewildered imaginations, will be difcerned to be an 
 abomination with God. The approbation, which forae 
 fmners look for, will be turned into deteftation. Could 
 they feel as eafy with their conduct as they once did 
 they would gladly purchafe the eafe at a dear rate. 
 But the truth will undeceive them. 
 
 5. The partial and nilfe opinion which the wick- 
 ed form of their own hearts will fooner or later perilh. 
 
 They are deceived. They deceive themfelves. 
 They labor to do it. They do it in defiance of the rep- 
 refentation which' the bible makes of the human heart. 
 They hold fail deceits. But finally, except they die as 
 with a lie in their right hand, the truth will be perceiv- 
 ed by them; though it may be reluctantly avov/ed by 
 them ; though it may be' hated by them. They will 
 be convinced that their heart is very impure — full of 
 odious tempers-, contains the feeds of all evil — that they 
 have been enfnared, enflaved and ruled by it. That 
 they themfelves are viler than the beads that perifh ; 
 deferving of loathiug and rejeftion forever. The hope 
 derived from the fmall depravity or fancied goodnefs of 
 their hearts will utterly fail them when confcience faith- 
 fully difcharges its duty. 
 
 6. The expectation of the wicked refpecting. 
 death will perifli. 
 
 They remioved far from themfelves this evil day j. 
 a~s they view it. They flattered their hearts that, per- 
 haps, it would not come ; or not till they were willing 
 for it ; or that it would not be fo forbidding as they 
 had fuppofed. But it approaches. At the time ap- 
 pointed it delays not. Its afpeft is grim. Its advances, 
 if gradual, are fteady and irrefulible. They mud: be- 
 come a prey to this mighty conqueror and deflroyer of 
 mankind. It appears to them a moil formidable ene- 
 my.. With inexprelEble reluftance they yield to itS' 
 
 power. 
 
Ser. XXVI. . of the Wicked. ^ 419 
 
 power. But they mufl yield. " There is no man that 
 hath power over the Spirit to retain the Spirit ; nei- 
 ther hath he power in the day of death : and there is 
 no difcharge in that war : neither fliall wickednefs de- 
 liver thofe that are given to it." Ecclef. viii. 8. By 
 dying they leave the body in which they have lived a 
 confiderable time, on which they may have doted, 
 which they may have delicately fed, which they may 
 have abufed and idohzed. They leave a ftate of pro- 
 bation and. preparation. They go into an untried, un- 
 known, unchangeable ftate ; for which they are unpre- 
 pared. A preparation for death may then appear very 
 important and elTential. More fo than all other things 
 under the fun. A fudden change iJtvill exifl in their 
 views. Former errors will fly like chaff before the 
 whirlwind. The difference may feem almoft incredible 
 to themfelves. Doubtlefs they would fain think and 
 feel as they did in prosperity and eafe. But the dream 
 will now vaniih and the bubble burft. 
 
 7. The expectation which the wicked feed of ef- 
 caping the wrath of God will finally perifli. 
 
 Sinners are apt to milconilrue divine patience 
 into a filent connivance at their folly. Becaufe his hand 
 does not fpeedily take hold on judgment they are ready 
 to imagine that he is really or altogether like them- 
 felves. But the time cometh in Vv'hich God will re- 
 prove them and fet their fins in order before them. Pf. 1. 
 They will yet know that he is not a God that hath plea- 
 fure in wickednefs : neither iliall evil dv/ell with him ; 
 the foolifli fliall not fland in his fight : he hateth all 
 the workers of iniquity. Pf. v. The word is gone out 
 of his mouth in righteoufnefs ; it fhall not return emp- 
 ty : they fliall eat of the fruit of their own ways, and. 
 be filled with their own devices. Prov. i. De(iru£lion 
 fliall be to the workers of iniquity. Prov. x. The wick- 
 ed are referved to the day of defl:ru6lion. Job xxi. 30. 
 The unprofitable fervant fliall be cafl: into outer dark- 
 aefs. Matt. xxv. Tribulation and anguifli^ indignation 
 
 and 
 
420 The final and total Difappohilment Ser.XXVI. 
 
 and wrath will be the lot of all that do evil and turn 
 not from it. Rom. ii. Except ye repent ye fliall all 
 likewife perifli. Luke xiii. He that believeth not fliall 
 be damned. Mark xvi. It will at lad go ill with im- 
 penitent flnners : they fliall lie down in forrow. Ifa. iii. 
 and 1. God is not unable nor unwilling nor undeter- 
 mined whether to execute his threatnings on thofe who 
 will not work righteoufnefs and follow holinefs. Thefe 
 in their execution, appear from the word of God, to 
 be commenfurate with their own exiflience. The fame 
 exprefljons being applied to the divine exifl:ence, to the 
 happinefs of faints and to the mifery of the wicked. Hu- 
 man language does not furnifli exprefllons of more aw- 
 ful import, larger extent and fuperior energy. Such a 
 puniflinient equals the demerit of fin. The fatisfa^tion 
 demanded for the forgivenefs of offenders ; and the one 
 "which was accepted, was made by him who thought 
 it no robbery to be equal with God ; and who is ex- 
 prefsly called the true God and eternal life. Philip, ix. 
 I John V. There is an efltntial difference of temper 
 between the righteous and the wicked ; this difference 
 may be more clearly feen at death and flill more ftrong- 
 ly marked in the day of judgment : this difference will 
 be perpetual. Plainnefs is ufed and care is taken by 
 the infpircd writers to guard the readers of their writ- 
 ings from a dangerous error. Thefe and fimilar obfer- 
 vations will, finally, if confcience is well inflrudted aiid 
 awake, llrike conviftion into the fouls of flnners. The 
 baf:'^ of their former opinions will appear radically de- 
 fective. The falfehood, which has been their confi- 
 dence, and the lyes which have been their refuge, will 
 difappcar before the light of revealed truth. The hail 
 will fv, eep av/ay the refuge of lyes and the waters of 
 God's wrath will overflow the hiding places : their cov- 
 enant with death will be difannulled, and their agree- 
 ment Vv'itli hell broken. Ifa. xxviii. Their devices are 
 unprofitable : ihey will prove a bed fliorter than that a 
 man can fl;retch himfelf upon it, and the covering much 
 
 too 
 
Ser. XXVI. of the Wicked. 421 
 
 too narrow to wrap himfelf in it. They have foolifh- 
 ly dreamed of peace while deftruftion was haftening. 
 No provifion is made for thofe who reje61: Chrift. 
 There being falvation in no other : neither is there any 
 other name under heaven given among men whereby 
 they can be faved. Acts v. Thus the objefts of this 
 expedlation, with the expectation itfelf, fhall perifli. 
 
 IV. I PROCEED to notice the time in which it will 
 mofl ftrikingly appear to be final and total, "When he 
 dieth, his expectation fhall perifli." Sinners meet with 
 adverfity. In dilFerent parts of their life many unpleaf- 
 ant events fall out. But they reluftantly iubmit to 
 them. They fortify their minds againfl uhem. They 
 devife various ways to remove them. None to derive 
 fpiritual benefit from them.. They labor to confront the 
 truth, to quiet confcience, to filence fears and live at 
 eafe and purfue their favorite courfes. Thus we read. 
 *' Though while he lived, he bleffed his foul : and 
 men will praife thee when thou doefl well to thyfelf. 
 He fhall go to the generation of his fathers ; they lliall 
 never fee light. Like fheep they are laid in the grave ; 
 death ftiall feed on them ; their beauty fiiall confume 
 in the grave. Be not thou afraid when one is made 
 rich, when the glory of his houfe is increafed : For 
 when he dieth, he fliall carry nothing away ; his glory 
 {hall not defcend after him." Pf. xlix. ** For the dead 
 know not any thing, neither have they any more a re- 
 ward here : for the memory of them is forgotten ; nei- 
 ther have they any more a portion forever in any thing 
 which is done under the fun. For there is no work, 
 nor device, nor knowledge, nor wifdom, in the grave 
 whither thou goefl." Ecclef. ix. Death clofes the fcenes, 
 takes down the ftage, removes the aftors and finifhes 
 the whole drama of life. All go to the judgment feat 
 of Chrifl to receive according to their doings. Noming 
 at death but religion can, on fpiritual grounds, allay 
 fear, infpire vs^ith hope, adminifter relief, and give the 
 vidlory over death and the grave. All other objects of 
 
 ' expeclation 
 
422 The final and total Difappointment Ser. XXVL 
 
 cxpe*5latioii will quit the diftrelTed and difrracled, the 
 guilty and polluted foul. They will be utterly deftroy- 
 cd root and branch. They will appear empty as chalF, 
 imfubitantial as the wind and deluiive as a dream. It 
 will appear that madnefs was in the heart. Man that 
 js in honor, and underflandeth not, is like the beafts 
 that periili. Eccief. ix. Pf. xlix. 
 
 Let me now call upon fmners to confider the na- 
 ture of the difappohitment^ the time and circunijlanccs cfit. 
 Unlefs your ears are dull of hearing : unlefs you have 
 fliut them and become like the deaf adder, Confider 
 before the evil which fliall come, unlefs you repent, 
 comes upon you : lay up found wifdora and live. Tliis 
 uifappointment involves all your expedations. If any 
 obje(ft was untouched it would afford confolation. If 
 only the fmallefl: or fmall objefts were affefted y«u 
 might fupport yourfelves under it. But it fweeps away 
 all on which you reiied ; from which you expected 
 profit. 
 
 Consider that the principal fubjed of fuffering is 
 your foul. How keen its fenfations ! How bitter its 
 reproaches ! How vail the injury which it muil fuflain ! 
 
 Consider that this difappointment will come on 
 you ivhen you need more abundant fupport. In the lafl: 
 extremity, to have every thing fail you : When dying, 
 to be pained with blafled hopes, vain delufions, unfat^ 
 isfaclory enjoyments, fearful anticipations, defpairing 
 apprehenfions and flinging reflexions beggars language 
 to defcribe. How trying, how terrible, how over- 
 whelming the condition of fuch perfons ! 
 
 This difappointment '■joill be final and compleat-^ 
 Will you confider of it ? Could you hope for a favor- 
 able change, that you fliould recover what you had lofl 
 and enjoy even that and much more and what is much 
 better the prefent and fuch a temporary lofs might be 
 cafily borne ; yea cheerfully and gratefully : if that 
 lofs prepared for and infured richer enjoyments. But 
 it is not fo. As the tree falls, it lies \ as death leaves 
 
 you, 
 
Ser. XXVI. of the Wicked. 423 
 
 you, judgment finds you. It is appointed unto all men 
 once to die, and then comes what ? another flate of pro- 
 bation ? No, but'the judgrpient. Heb. ix. When you 
 will receive according to the things done in the body 
 whether they be good, or whether they be evil. Ec- 
 clef. xii. 
 
 Consider that this difappointment will he o.ggra- 
 *t}ated by this thought that means %uere employed to prevent 
 this evil. You have not dwelt in darknefs, nor fat in 
 the region and fliadow of death. You have lived in 
 ImmanuePs land : Light has fained around you. The 
 oracles of God have been with you. "What is needful 
 has been plainly revealed to you. It has been the work 
 of Chrifl's minifters to fet the truth before you : to de- 
 clare the whole counfel of God to you ; to pifefs the 
 belief of the truth and enforce the difcharoe of chrif- 
 tian duties upon you. How then mufl you load your- 
 felves with reproaches becaufe you would not improve 
 the light ; you would not walk in the light of divine 
 truth ? but you hated the truth and quarreled with 
 your duty ; you neglefled holinefs and thus flighted 
 your own happinefs. No relief will voluntary igno- 
 rance, will wilful difobedience afford you. You will be 
 beaten with many (tripes. When you recorie<51:, at lafl, 
 how frequently, how affectionately, how folemnly, hov/ 
 faithfully you have been inilrufted, perfuaded, warned 
 and rebuked and you were not profited, the reflection 
 mufl bite like a ferpent and ftin(^ like an adder. 
 
 Consider alfo that this difappointment may be much 
 tmexpeSied to yourfelves ; that this will heighten the evil. 
 
 Unexpected and fudden evils rail with double 
 weight. You, finners, are dreaming of light and peace, 
 of fafety and falvation. When lo ! darknefs and trou- 
 ble, death and deftruftion come upon you. Let me 
 then, from compafTion and love to your beft interefi:, 
 call upon you to leave the hurries of bufinefs, the dreams 
 of fancy and the fcenes of difTipation, and go into your 
 clofets, retire into yourfelves and look carefully into 
 
 your 
 
424 The final and total Dlfappointment S:er. XXVL- 
 
 your moral ftate. Know what a change you muft ex- 
 perience : realize what mud be the end of your fovor-- 
 ite courfe. Be perfuaded to adopt fuch meafures. A- 
 dopt them foon. Neceffity lies upon you. Too foon 
 you cannot attend to a reformation and to converfion. 
 You will not, in future, enter upon this important work 
 with profpefts equally bright, and hopes equally ftrong 
 as at the prelent time. Life is uncertain — health pre- 
 carious — reafon may be difturbed — means denied — the 
 day of divine patience may come to an end — the Spir- 
 it's influences be withheld. Attend then fpeedily to this 
 intereiling fubjecl. Be as prudent and affiduous and 
 vigilant as you and others ufually are in the m.anage- 
 ment of your fecular concerns. The rcafons for fuch 
 conduftare folemn as death, weighty as falvation, for- 
 cible as eternity. You mull keep your own fouls dili- 
 gently. It is your duty to guard feafonably ' and effec- 
 tually againfl this dilappointment. You muft look well 
 to it that when this world leaves you and you leave this 
 world a portion in heaven may be fecured to you. 
 
 To give additional efficacy to thefe confiderations re- 
 fled upon the difference both living and dying betweeji the' 
 condition of the wicked and the righteous. 
 
 " The fear of the wicked," which he foraetimes 
 has, " fliall come upon him ; but the defire of the 
 righteous fliall be granted." The hope of the right- 
 eous fliall be gladnefs, but the expeclation of the wick- 
 ed fliall periili." " The wicked is driven away in his^ 
 v^/ickednefs : but the righteous hath hope in his death.'* 
 As the whirlwind paffeth, fo is the wicked no more y 
 but the righteous is an everlafting foundation." Prov. 
 X. and xiv. " The man that wandereth out of the way 
 of underftanding remaineth in the congregation of the 
 dead." Prov. xxi. " But underftanding is a well fpring* 
 of life to him that hath it." Prov. xvi. • "The way of 
 (he wicked is darknefs ; but the path of the jufl is as 
 the fhining light that fliineth more and more unto the 
 pcrfe6l day." Prov. iv. " Many forrows fiiall be to 
 
 the 
 
SEk. XXVI. of the Wicked, 425 
 
 the wicked : Imt he that trufteth in the Lord mercy 
 fliall compafs him about." Pf. xxxii. " Light is fown 
 for the righteous, and gladnefs for the upright in heart.'* 
 Pf. xcvii.- " Though the wicked fpring as the grafs 
 and the workers of iniquity do flouriili : they fliall be 
 deflroyed forever.'* Pf. xcii. " But the Lord is the ref- 
 uge of his people ,-i he is their place of defence and fal- 
 Vation.'* Pf. xci. " Thefe fhall go away into everlaft- 
 ing punifhment, but the righteous into life eternal.'* 
 Matt. xxv. Lay thefe things to heart, confider your 
 ■»7ays and fly from the wrath to come, 
 
 F F f SERMON 
 
ERMON XXVII. 
 
 THE HAPPY AND GLORIOUS STATE OF THE RIGHTEOUS. 
 
 Proverbs xi. 8. But t9 him that foweth fighu 
 
 eoufnefs jhall be a Jure reward. 
 
 Y fowing righteoufnefs means working righteouP 
 nefs. The more common acceptation of the term 
 righteoufnefs in the old teftament denotes fincerity in' 
 our treatment of God, integrity and juilice in our in- 
 tercourfe with the world ; the fteady and cheerful dif- 
 charge of duty in general. The works of fuch, per- 
 formed in the ftrength and prefented in the name of 
 Chrift, will be accepted. They will be rewarded not 
 according to any intrinfic merit which they poiTefs but 
 agreeably to the promife of the covenant of grace. 
 
 The point for illuftration may be expreft nearly 
 in the words of the text. That to the righteous there 
 is a fure reward. 
 
 I. Describe the chara£]:er — " Him that foweth 
 righteoufnefs." 
 
 II. Notice the reward. 
 
 III. The time and place in which this reward fhalf 
 be more fully conferred. 
 
 IV. Show the certainty of the beflowment — - 
 Then the -improvement. 
 
 L Describe 
 
5er. XXVII. ft ate of the Righteous. 427 
 
 I. Describe the character. " Him that foweth 
 righteoufnefs." 
 
 Sowing righteoufnefs is of the fame large fignifi- 
 cation with many other fcripture exprelTions ; which de- 
 fcribe true religion. As the following. " The king- 
 dom of God is not meat and drink, but righteoufnefs 
 and peace, andjoy in the Holy Ghoft." Rom. xiv. 17. 
 This kingdom of God denotes a fpiritual one ere6led in 
 the foul ; confifling in holy difpofitions and virtuous ac- 
 tions. " And that ye put on the new man, which af- 
 ter God is created in righteoufnefs and true holinefs." 
 Ephef. iv. 24. Righteoufnefs here may more immedi- 
 ately point to the duties which refpeft our neighbor ; 
 and holinefsto thofe which refpeft God : or righteouf- 
 nefs may import a divine or new nature implanted in 
 the heart by the Spirit, fitting for and inclining to pious 
 exercifes : holinefs may denote, an exclulion of all cor- 
 rupt mixtures in our religion. " Awake to righteouf- 
 nefs and fin not." i Cor. xv. 34. This includes an 
 holy life, fpiritual redlitude, inward and real conformi- 
 ty to the rule of right. " That we might ferve him 
 without fear, in holinefs and righteoufnefs all the days 
 of our life." Luke i. 74, 5. That we might undif- 
 mayed and continually obey God in all things ; that we 
 might be univerfally religious. Righteoufnefs and ho^ 
 linefs being often connected, may include a difcharge of 
 obligations to God andmxan. It is the fame as fowing 
 to the Spirit, who fhall of the Spirit reap everlafting 
 life.* Gal. vi. 8. as walking in the Spirit — living in the 
 Spirit. That is guiding and governing ourfelves accord- 
 ing to the motions, influences and inftru^lions of the 
 Spirit : or according to the do&ines ^^id requirements 
 of the word of truth, which was written under the 
 guidance of the Spirit of holinefs. It is the fame as to 
 do juflly, love mercy, and v;alk humbly with God. 
 It falls within the limits of righteoufnefs to render to 
 all their dues. To God the fervices which belong to 
 him : To men all that juftice and refpe£l and love which 
 
 they 
 

 428 The happy and glorious Ser. XXVU. 
 
 they may claim from us : To ourfelves that benevo- 
 lence and beneficence which belong to rational and ac- 
 countable and immortal creatures. To eflimate and ad- 
 vance every intereft proportionably to its intrinfic or rel- 
 ative worth. He, that choofes and purfues fuch a 
 jcourfe, founded in reafon, defcribed and required in 
 the oracles of God, makinp- of it an eftablifhed rule 
 from which he would not willingly deviate, to keep a 
 confcience void of offence both towards God and his 
 neighbor and himfelf, fows in righteoufnefs. 
 
 II. We will notice the reward annexed to fowing 
 in righteoufnefs. 
 
 I. Those who do it fhall have inward peace. 
 A good man,'* we are taught, " Ihall be fatisfied 
 from within himfelf." Prov. xiv. 15. A confcioufnefs 
 of upright intentions and carrefpondent pious actions is 
 a deep fource of fatisfa(fi:ion. It is a rich feaft to the re- 
 al poffeffor. He can fearlefsly though modeflly furvey 
 his fellow men. He is bold as a lion. Not that he is 
 perfect ; for in every thing he fails of what is demand- 
 ed. Yet he aims and labors to fulfil the royal law of 
 love and of equity ; doing to others as he would in fnn- 
 ilar circumflances defire them to do to him. He looks 
 inward widiout difmay and horror ; fharing the telli- 
 mony of a good confcience. He looks upward without 
 fervile fear, and mercenary hope. He humbly appeals 
 to God hov/ foberly and unblameably and honeflly and 
 godlily he behaves. He accuftoms himfelf to impartial 
 and profitable views of his heart and life. He calls 
 himfelf to a flrift account. Studies his heart : defires 
 to know what manner of fpirit he is of. He traces his 
 conduft to a fecret but true fource, and rejoices when 
 he finds that his works are wrought in God. " The work 
 of righteoufnefs," affirms the infpired prophet, " is 
 peace, and the effeft of righteoufnefs, quietnefs and af- 
 furance forever." Ifaiahxxxii. 17. The genuine friend 
 pf God'poffefTes a pence to which all others are (Iran- 
 gers. Which is independent of die applaufe and cen- 
 
 lure 
 
Ser. XXVII. Jiate of the Righteous, 429 
 
 fure of the children of difobedlence. When evils 
 threaten — when changes come: — when revolutions hap- 
 pen in the world he ftayeth his mind on God and enjoys 
 fweet peace. He doubts not, while he trufts in the 
 Lord, of a good ilTue,' He knows who can, and who 
 will make the wrath of man to praife him ; jmd who is 
 able and is determined to reflrain the remainder. Pf. 
 ixxvi. And who has promifed that all things fliall work 
 together for good unto them that love God and are call- 
 ed according to his gracious purpofe. Rom. viii. His 
 foul is brought into fubje£lion to the will of God. Rea- 
 fon, enlightened by the word and fan(5lified by the 
 Spirit of God, fways its fceptre over the appetites, af- 
 fections and all the motions of the heart. A due pro- 
 portion exifts among the powers, order prevails, and har- 
 mony reigns. 
 
 2. He that fowcth righteoufnefs will probably ob- 
 tain the favor of all, and will certainly fhare the eileem 
 of the excellent of the earth. 
 
 A CHRISTIAN fpirit and deportment will ufually 
 fcreen perfons from abufes and fecure to them many 
 kind offices. Thofe, that do good, and appear to de- 
 light in goodnefs, will receive good from others. Thofe, 
 who are diligent and fober, ingenuous and dilcreet, 
 meek and humble, patient and forgiving, honeft and 
 liberal, will, for the moft part, be refpe^ed, ipoken 
 well of, improved and alTifled as there may be need. 
 Perfons muil overpower moral principles, overlook the 
 diilindion between a man and a brute and glory in their 
 {hame before they can coolly infiilt or defpife unaifefted 
 and noble virtue. The righteous is more excellent than 
 his neighbor. Prov. xii. 26. Not only in the view of 
 God, but of the generation of God's people. They, 
 approving the things which are excellent, dlfcerning 
 what is fit, abounding in knowledge and judgment, de- 
 lighting in the law of God, and exemplifying of it in 
 their conduft, eileem, love and alTociate with thofe v^^ho 
 low or work righteoufnefs. They eileem fuch highly, 
 
 fpeak 
 
^30 The happy and glorious Ser. XXVIL 
 
 fpeak mod refpeftfully of them, mark, with gratitude 
 to heaven, their fpiritual growth and rejoice exceeding- 
 jy in their divine confohuions, and anticipate with rap- 
 ture an everiafling rcfidence with them in the kingdom 
 of their Father and Savior. 
 
 3. He that foweth righteoufnefs enjoys the blelT- 
 ing of God continually. 
 
 There is a blefling upon the perfon and upon the 
 family — upon the profperity and adverfity — upon the 
 defigns and labors — upon the meditations and charities 
 . — upon the civil and religious privileges of the upright 
 r — Upon the word of truth ; both read and preached ; 
 upon the Lord's day — upon the inftitutions of religion 
 — upon the means of fanftification. He is bleifed with 
 righteoufnefs. Conformably to this view of his fitua- 
 tion v\^e read. " The Lord bleffeth the habitation of 
 the j'Ail:." Prov. iii. 33. " Bleffings are upon the head 
 of the juft." Prov. x. 6. " The memory of the juft 
 is blelTed." Prov. x. 7. " He lliall receive the bleff- 
 ing from the Lord, even righteoufnefs from the God of 
 his falvation." Pf. xxiv. 5. " BlefTed is the man that 
 delighteth in the law of the Lord ; and in his law doth 
 he meditate day and night. He fliall be like a tree 
 planted by the rivers of water, that bringeth forth his 
 fruit in his feafon : his leaf alio Ihall not wither ; and 
 wdiatfcjvcr he doeth Ihall profper." Pf. i. 1,2, 3. 
 
 4, He that foweth righteoufnefs enjoys the fpecial 
 prefence and covenant favor of God. 
 
 - God fills heaven and earth with his effential pref- 
 ence. In this view he never can, for a moment, be far 
 from any of his rational creatures. But in his orani- 
 prefence and omnifcience multitudes do not felicitate 
 themfelves. The thought that God beholds them eve- 
 ry inltant, obferves all their actions, infpefts their heart, 
 perfectly underftands their moral charadler and retains 
 forever his knowledge and will judge them according to 
 the gofpel ofChriH: excites their fear, produces difguft and 
 breeds hatreds It mars their peace. It infufes n ilringj, 
 
 whep 
 
Ser. XXVII. Jiate of the Righteous. 43 f 
 
 when realized, into every temporal enjoyment. But it 
 is not io with the fincere friends of religion. The fpec- 
 ial prefence of God is with them to guide them, pro- 
 teft them, to encourage them, to fanftify them, and 
 comfort them. He makes his face to fliine upon them :■ 
 lifts up the light of \m countenance upon them. Fie 
 makes with them an everlafting: covenant, even the fure 
 mercies of David. Numb, vi. 25, 26. Ifa. Iv. 3. He 
 comforts them with the forgivenefs of their fnis — They 
 have the witnefs of the Spirit that they are the children 
 of God ; and hence heirs of God, and joint heirs with 
 Chnft. Rom. viii. 16, 17. He puts joy and gladnefs 
 into their hearts and fills their mouth with praife. If 
 in the light of the king's countenance is life ; and his, 
 favor is as a cloud of the latter rain. Prov. xvi. 15, 
 and as the dew upon the grafs. Prov. xix. 12. If ma- 
 ny entreat the favor of the prince. Rev. xix. 6. How 
 much more is the fpecial prefence and favor of the in- 
 finite God to be carefully and conftantly fought, to be 
 highly valued and gratefully acknowledged ; and how 
 exceedingly muft thofe be priviledged who enjoy them ? 
 His favor is life, and his loving kindnefs is bett-cr than 
 life. Pf. Ixiii. With him is the fountain of life. Pf. 
 xxxvi. The upright fliall always dwell in his prefence* 
 Pf. cxiii. 1 3. God will make iiich mod bleifed forev- 
 ermore. Pf. xxi. Thus the righteous have a reward in 
 poiTeilion as well as one in reveriion : one in hand and 
 one in profpeft. Godlinefs has the promife of the life 
 that now is and of that which is to co]:ye. i Tim. 4. 
 
 III. I PASS to confider the time and place in which 
 this reward will be more fully conferred. 
 
 The prefent is a militant Hate, the future a tri- 
 umphant one : this is one of trial, that of recompence : 
 this of difcipline, that of reward. Both graces and 
 enjoyments are now imperfe^Sl. Both under divine cul- 
 tivation, faints being God's hufbandry, are growing 
 and rioenin? for heaven. Troubles avv'ait the iuil. If 
 need be they are in heavinefs through manifold tempta 
 
 tions. 
 
432 The happy a7id glorious Ser. XXVII. 
 
 tions. I Peter i. 6. Snares fpread their way ; difficul- 
 ties attend their progrefs in religion : enemies difturb 
 and harrafs them. Their own follies produce heavy 
 complaints. Their intercourfe with the things of the 
 world indifpofe them too much and too often for a clofe 
 walk with God. Their almofl unavoidable connexion 
 with thofe who know not God, who do not love our 
 Lord Jefus Chrifl, nor fet their affeftions on heavenly 
 objects, deadens, at times, their keen relifh for fpirit- 
 ual exercifes, veils their evidences of grace and fwells 
 their forrows. Owing to their indifcretion and negli- 
 gence, their cowardice and coldnefs, their pride and 
 difcontent, their avarice and worldlinefs God fomelimes 
 hides his face from them, they v/alk in darknefs, expe- 
 rience fear and maintain fliarp confli(5ls with their ene- 
 mies and meet with mortification and difgrace. The 
 powers of darknefs triumph in their advantages. This 
 life is a wearifome pilgrimage. They loath it, they 
 would not live here always. Job vii. i6. A portion 
 only or in the things of- this life would be infupporta= 
 ble to them. Saints cannot admit the thought of ever- 
 lafting imperfection, dulnefs and darknefs and coldnefs. 
 Such barrennefs and emptinefs ; fuch doubts and fears 
 as they experience here if continued ever would make 
 exiflence an indefcribable burden to them. Though 
 God never forfakes nor forgets them. For though the 
 righteous falleth feven times he lliall rife : God is a- 
 ble to hold him up ; and he Ihall be kept by the migh- 
 ty power of God through faith unto falvation. Prov. 
 xxiv. 1 6. I Peter i. 5. In the way to their Father's 
 kingdom above he allows his children to drink of the 
 wine of confolation and to draw water out of the wells 
 of falvation. He gives them an hope of feeing the 
 glory of God : that hope which purifieth the foul, even 
 as he is pure : good hope through grace which is an 
 anchor to the foul. Rom. v. 2. i John iii. 4. Heb. 
 vi. 19. Hope of grace : and Chrift is in them the 
 hope of glory. God will not let them be moved away 
 
 from 
 
Ser. XXVII. Jiate of the Righteous. 433 
 
 from the hope of the gofpel ; and the Spirit will 
 ftrengtheii them to give diligence unto the full affurance 
 of hope unto the end. Col. i. 23. 27. Fleb. vi. 11. 
 An hope both of prefent and future fpiritual good 
 which animates them in duty, fupports them in tempta- 
 tion, brightens the night of affliftion, leffens the pains 
 of dying and removes the dread of being dead. They 
 have a well groimded perfuafion that annihilation is not 
 their portion. TJiey are affared that God will not leave 
 their bodies forever under the dominion of the grave. 
 Death, the lad enemy, {Iiall be conquered. " They 
 are begotten again unto a lively hope by the refurrec- 
 tion of Jefus Chrift from the dead." i Peter i. 3. " So 
 alfo is the refurre(5^ion of the dead : it is fown in cor- 
 ruption, it is raifed in incorruption : It is fown in dif. 
 honor, it is raifed in glory : it is fown in weaknefs, it 
 is raifed in pov/er : It is fown a natural body, it is raif- 
 ed a fpiritual body. This corruptible muft put on in- 
 corruption, this mortal mud put on immortality." 
 I Cor. XV. 42, 3, 4. ^2' " ^or our converfation is 
 in heaven ; from whence alfo we look for the Savior, 
 the Lord Jefus Chrift ; who fhall change, our vile body, 
 that it may be faihioned like unto his glorious body, ac- 
 cording to the working 'whereby he is able even to fub- 
 due all things unto himfelf." Philip, iii. 20, 21. When 
 they walk through the valley of the fliadow of death 
 they believe that God v/ill be with them ; that the rod 
 of his povv^er, and the ftaff of his promife will comfort 
 them. Pf. xxiii. They believe that God will redeem 
 their fouls from the power of the grave ; guide them 
 by his counfel, and afterv/ards receive them to glory. 
 Pf. xlix. 15. Ixxiii. 24. After a few more revolutions of 
 funs and moons they expeft to go the v/ay whence they 
 fliall not return. To go into an invlfible flate. Be- 
 ing made meet for it, they hope to partake of the inher-* 
 itance of the faints in light. God himfeif having 
 wrought them to this felf fame thing, and given them 
 the earneft of the Spirit in their hearts. Col. i. 12. 
 Gog 2 Cor, 
 
434 The happy and glorious Ser. XXVlt. 
 
 1 Cor. V. 5. Having fet their affeftions on things a-- 
 bove, and their life being hid with Chrift in God, they 
 expe£l, that when Chrift, who is the life of chriflians, 
 fhall appear, they flrall appear with him in glory : that 
 then they fliall be like him, and fee him as he is ; be- 
 hold his face in righteoufnefs ; and when they awake 
 be fatisfied with his likenefs. Pf. xix. i John iii. Col. iii. 
 Their underftanding will be enlightened by beams darted 
 direflly into them from the fun of righ|eoufnefs. Their 
 affeftions will be forever warmed by divine love : 
 burning with the vehement ardors of the pureft devo- 
 tion. Their holinefs will be perfeft. Their happinefs 
 will be compleat and flill growing. Their employments 
 will be the noblefi;, mod delightful, and improving which 
 can be conceived of. Their joys will be exquifite, a- 
 bundant, overflowing and eternally flowing into their 
 fouls. There will be a variety, a fuitablenefs, a ful- 
 iiefs, a confrant increafe and a perpetual enjoyment of 
 good which altogether tranfcends the liveliefl; imagina- 
 tion. There will alfo be granted aclear difcernment of 
 its excellency and the keeneft relifh for it : that relifli 
 will be always unabated — that difcernment always clear 
 —the fources of happinefs inexhauftible — The light of 
 heaven will be an eternal day. There is no temple in 
 heaven : for the Lord God Almighty and the Lamb 
 are the temple of it. And the city has no need of the 
 fun, neither of the moon, to fliine in it ; for the glory 
 of God doth lighten it, and the Lam.b is the light there- 
 of, iiiid the nations of tliem that are faved fhall walk 
 in the light of it. Rev. xxi. 22, 3, 4. Having wafh- 
 cd their robes, and made them white in the blood of the 
 Lamb, they are before the throne of God,, and fervc 
 him day and night in his temple : and he that fitteth on 
 the throne fliall dwell among them. They fliall hun- 
 ger no more, neither thirfl any more ; neither fliall the 
 fun light on them, nor any heat. For the Lamb, that 
 is in the midd: of the throne, fliall feed them, and fliall 
 lead them unto living fountains of waters : and God 
 
 Ihall . 
 
■Ser. XXVII. Jtate of the Righteous. 435 
 
 jfhall wipe away all tears from their eyes. Rev. vii. 1 5, 
 16, 17. They fhall eat of the tree of life which is in 
 the midft of the paradife of God. Chriil will give un- 
 to them a crown of life. They iliall be made pillars in 
 the temple of God, and fliall go no more out. They 
 fliall be made kings and priefls unto God. They fhall 
 fit with Chrift on his throne. Rev. i. ii. iii. It is the 
 pleafure of Chrift that thofe, whom the Father hath giv- 
 en him in the covenant of redemption, {liould be with 
 him where he is ; that they may behold his glory which 
 the Father hath given him ; and the love which he 
 bears him. John xvii. 24. They are to be perfeft in 
 the perfedion, glorious in the glory, happy in the hap- 
 pinefs, and compleat through the fulnefs which is in 
 Chrifl, who is the head of all principality and power : 
 In whom it pleafed the Father that all fulnefs fliould 
 dwell : In whom dwells the fulnefs of the Godhead. 
 Col. ii. Thus the reward to him that foweth right- 
 eoufnefs will be ample, fuperabundant, unutterable, 
 and inconceivable. It will be fully expreJTive of the 
 love of God, of the grace of the Lord Jefus Chrifl: 
 and the benevolence of the Spirit. It will refleft infi- 
 nite honor upon the adorable Trinity and afford the 
 higheft: pofTible fatisfa6tion to the upright in heart. 
 
 IV. I PROCEED to fliow the certainty of this be- 
 ftowment. It is called " a fure reward." From rea- 
 fon we could not have fafely inferred fuch a reward be- 
 yond this life. What faints nov/ receive from God may 
 equal their fervice. In point of merit they have not 
 any claim upon God. Had they obeyed the whole law 
 they would have been unprofitable fervants : they 
 would have done no more than was their duty to do. 
 What God gives in the prefent life might prove a 
 full compenfation for perfect obedience. But far more 
 evident is the exclufion of the lead merit when in every 
 thing the bed: come fliort and in many wholly offend ; 
 when there is a body of fin and death in them. But 
 God has informed us in his word what he will beflow 
 
 upon 
 
43^ '^h^ happy and glorious Ser. XXVII, 
 
 upon his obedient children beyond the grave. The im- 
 perfedlion of reafon is fupplied by the fulnefs of fcrip- 
 ture. We are favored vv-ith clear and fufficient infor- 
 mation on this important fubjefl. Our faith ftands not 
 in the wifdom nor veracity of man but in the truth of 
 that word of God which liveth and abideth forever. 
 I Pet. i. 23. 
 
 I. Its certainty may be argued from various par- 
 ticular and general declarations of fcripture. 
 
 What is addrefled to Abraham applies to all 
 who have like precious faith. " I am thy exceeding 
 great reward.'' Gen. xv. " In keeping of thy com- 
 mandments there is a great reward." Pf. xix. " Sure- 
 ly there is a reward, and thy expeftation fliall not be 
 cut off.'* Prov. xxiii. " Say ye to the righteous that 
 it fliall be well with him : for he fliali eat the fruit of 
 his doings." Ifa. iii. " Great is your reward in heav- 
 en." Matt. V. " Every man fliall receive his own re- 
 ward." I Cor. iii. 8. " Gcfd is not unrighteous to 
 forget your labor of love, w^ork of faith and patience 
 of hope in the Lord Jefus Chrifl:." i Thefl'. i. 3. " Cafl: 
 not away therefore your confidence," A well ground- 
 ed hope, " which hath great recompence of reward." 
 Heb. X. 2tS- " No eye hath feen, nor ear heard, nor 
 mind conceived the things which God hath laid up for 
 them that love him." i Cor. ii. 9. Thus, ^ to omit 
 many other places, various and explicit are the declara- 
 tions of infpired truth. Now God is not a man that he 
 fliould lie ; nor the Son of man that he fliould repent : 
 Hath he faid it, and will he not do it ? hath he fpoken, 
 and will he not make it good ? Numb, xxiii. 19. " Faith- 
 ful is he that calleth you, who alfo will do it." i Thef. 
 v. 24. God is able to fulfil his word, in which his 
 children hope. He is of one mind : and who or what 
 can turn him ? In the inviolable truth, in the almighty 
 power and unchangeable mercy of God they have af- 
 furance of a reward. Hence God's people have exer- 
 cifed patience j knowing that after they have done the 
 
 will 
 
Ser. XXVII. Jiate of the Righteous, 437 
 
 •will of God they Ihall receive the promlfes. In a be- 
 lieving expe^ation of future glory they have not been 
 difappolnted : Hence we read : " That ye be not lloth- 
 ful, but followers of them, who, through faith and pa- 
 tience, inherit the promifes." Heb. vi. 1 2. 
 
 2. It is eafily and ftrongly argued from the de- 
 iign and work of Chrift. 
 
 " He gave himfelf for us ; that he might redeem 
 us from all iniquity, and purify unto himfelf a peculiar 
 people, zealous of good works," Titus ii. 14. " Chrill 
 loved the church, and gave himfelf for it ; that he 
 might fan^lify and cleanfe it with the wafliing of water 
 by the^ word ; that he might prefcnt it to himfelf a 
 glorious church, not having fpot, or wrinkle, or any 
 fuch thing." Ephef. v. 25, 26, 27. He offered him- 
 felf without fpot unto God having obtained eternal re-, 
 demption for us. Heb. ix. He became the author of 
 eternal falvation unto all them that obey him. Heb. v» 
 There are many manfions in his Father's houfe : he is 
 gone to prepare a place for them. John xiv. And he 
 will bring many fons to glory. Heb. ii. Grace is pro- 
 vided and glory is purchafed by his blood for all that 
 receive him. His delipn will be effected. He will fee 
 jof the travail of his foul and be fatisfied. Ifa. liii. 
 
 3. It may be clearly argued from the work and 
 earneft of the Spirit. 
 
 It is his work to create us in Chrifl Jefus unto 
 good works : To fulfill in us the whole good pleafure 
 of his goodnefs, and the v;ork of faith with power. 
 Ephef. ii. 2 Theff. i. To unite the foul indiflblubly 
 to Chrift. Grace is a divine and immortal principle, 
 fecured by a promife. Chrifl hath obtained a more 
 excellent minillry than the priefls under the law, be- 
 ing a mediator of a better covenant ; eflablifhed on 
 better promifes. Heb. viii. Grace or the Holy Spirit 
 dwelling in belicA^ers is in them a Vv'ell of water fpring- 
 ing up into everlafiing life-. John iv. It is the work of 
 the Spirit to build them up in the moll holy faith, keep 
 
 them 
 
43 S The happy ayid glorious Ser. XXVII. 
 
 them in the love of God, looking for the mercy of the 
 Lord Jefus Chrifl unto eternal life. Jude 20, i\. Hav- 
 ing begun a good work in them he will perform it un- 
 to the day of Chriff. Phil. i. He will not forfake the 
 work of his own hands ; his mercy endures forever : 
 he will perfect that w^hich concerns them. Pf. cxxxviii. 
 " Now, he that hath wrought us to this felf fame 
 thing is God, who hath alfo given unto us the earned 
 of the Spirit.'* 2 Cor. v. This felf fame thing is an 
 hope and belief of the everlafting enjoyment of God. 
 The Spirit is a friend of truth. Never favors a work 
 of error. Nor can a lye ever be from the Spirit of 
 holinefs. Believers are faid to be fealed with that Holy 
 Spirit of promife unto the day of redemption. Ephef. i. 
 The renewing and fancHfying influences of the Spirit 
 are the feal which God fets upon his people by which 
 he knows them ; by which they are d ill ingui (lied from 
 ■^}\ others ; and hence they will be delivered from eve- 
 ry evil work, and eflabliihed unblameably in holinefs 
 at the coming of Chrift. They have peace of con- 
 fciencc, joy in the Holy Ghoft, good hope through 
 grace and everlafthig confolaiion. The prefent confo- 
 lations of the Spirit are the earnefl of the approaching 
 harvcil in heaven. Like the firft fruits under the law 
 -—like the grapes of Eflicol which aifured them of a 
 rich vintage when piit, in poiTelHon of the promifed 
 land. 
 
 Perhaps fome will fay that a work of righteouf- 
 nefs does not fecure a future rev/ard ; becaufe perfons 
 may not continue to fow in righteoufnefs and fo may fail 
 of the grace of God unto eternal life. To which I re- 
 ply that perfeverance in holinefs is both a duty and a 
 privilege or covenanted mercy. It is a duty. Becaufe 
 chrillians are required to continue in Chriil's word — to 
 abide in him — grounded and rooted in the truth — -to 
 forget that which is behind and prefs forward to that 
 which is< before — to hoki fail; that which they have re- 
 ceived— to IcL their path iliine brighter and brighter— v, 
 
 their 
 
Ser. XXVII. fiate of the Righteous., 435 
 
 their rlghteoufnefs they mud never let go — nor let their 
 heart reproach them while they live — lliey mull keep 
 their heart with all diligence — They muft ponder the 
 path of their feet, and let all their ways be ellablithed- 
 They may not turn to the ri-ght hand or to tLe left from 
 following God — ^^They mud cleave to him as a garment 
 to the loins of a man — They mud not ever be weary 
 in well doing. Thus perfeverance is their duty — It is 
 alfo the privilege and covenanted mercy of chriftians. 
 Unto them " are given exceeding great and precious 
 promifes ; that by thefe they might be partakers of the 
 divine nature ; it is fecured by thefe promifes that they , 
 giving all diligence, fliould add to their faith, virtue, 
 knowledge, temperance, patience, godlinefs, brother- 
 ly kindnefs and charity ; that they ftiould be filled v/ith 
 all the fruits of righteoufnefs, and thus giving all dili- 
 gence to make their calling and elcftion fure, not unta 
 God ; for known unto him are all his works from the 
 beginning ; but unto tbemfelves : for, by doing thefe 
 things, they fliall never fall : For fo an entrance* fliall 
 be minidred unto them abundantly into the everlading 
 kingdom of our Lord and Savior Jcfus Chrid. 2 Pet. i. 
 A£ls XV. Philip, i. They are encouraged, and affided as 
 well as required to be dedfad and immoveable, always 
 abounding in the work of the Lord, forafmuch as they 
 know that their labor diall not be in vain in the Lord. 
 I Cor. XV. 58. The follovv'ing indru£tions and cau- 
 tions — as " Take heed led any of you" diould feem to^ 
 come diort of that red." Heb. iv. " Bev/are led ye 
 alfo, being led away with the error of the wicked, fall 
 from your own dedfadnefs." 2 Pet. iii. " Look to 
 yourfelves, that we loofe not thofe things which \Me. 
 have wrought, but that we receive a full reward." 2 
 John 8. — do not militate againd the certainty of the 
 reward. They were either given to nomin;\l or real 
 chridians. If to the former, they teach us tliat their 
 profefTion would be vain unlefs they held out unto the 
 end 'y and if they apodatized from the faith their in-- 
 
 fmcerity 
 
440 The happy and glorious Ser. XXVIL 
 
 fincerity would be made manifeft. If to the latter, to 
 real chriftians, they axe given to animate them to 
 the utmoft diligence and vigilance and fortitude left a 
 contrary courfe fliould betray them into indifcretions 
 and fnares. They are given to imprefs chriftians with 
 the important place which means hold in the whole 
 fcheme of grace. That it is an everlafting truth, that 
 fhey muft work out their own falvation with fear and 
 trembling, though God works in them both to will and 
 to do of his good pleafure. Phil. ii. 13. 
 
 Though alfo we read of thofe who in time of 
 temptation fall away, Luke viii. 13. it is evident they 
 had np root in them, and believed only for a while. 
 This event does not difprove a continuance in grace 
 and final falvation. Though we read in Heb. vi. 6* 
 That it is impoftible to renew fuch again to repentance, 
 it does not overthrow our reafoning upon the fecurity 
 of the reward of grace. For it is moft likely that the 
 apoftle in this chapter gives us a defcription of the mi- 
 raculous gifts of the Spirit which fome then poifeffed, 
 and of all other attainments which natural men poiTefs, 
 and declares that if any fliould fall fi'om fuch an height 
 into infidelity and an open and contemptuous rejeftion 
 of the gofpel of Chrift their fpiritual ftate would therr 
 be hopelefs. The fame character, I apprehend, is 
 drawn in Heb. x. 29. 
 
 Neither doth what \hz prophet a (Jert sin the name 
 of the Lord! E'zek. xviii. 24. weaken our arguing upon 
 the certain connexion between working righteoufnefs 
 and the reward. The paillige is this. "But when 
 the righteous turneth away from his righteoufnefs, and 
 committeth, and doeth according to all the abominations 
 that the wicked man doeth, fliall he live .-^ All his right- 
 eoufnefs that he hath done fliall not be mentioned : in 
 liis trefpafs that he hath trefpafted, and in his fin that 
 he hath finned, in them fliall he die." It is well known 
 that God was the vifible king of Ifrael — that they were 
 his vifible people — that he gave them many ftatutes 
 
 both 
 
Ser. XXVII. fiate 6f the Righteous. 44s 
 
 both moral, ceremonial and political — that a vifible ob- 
 fervance of them was required — that he connected with 
 that obfervance temporal blellings and religious privi- 
 leges. With this view of the fubje^l the prophetic de- 
 fcription of that righteoufnefs, which was the condition 
 of prefent favors, anfwers. Attend candidly to it. 
 " But if a man be jufl, and do that which is lawful 
 and right, and hath not eaten upon the mountains, nei- 
 ther lifted up his eyes to the idols of the houfe of If- 
 rael, neither hath defiled his neighbor's wife, and hath 
 not opprelTed any, but hath reftored to the debtor his 
 pledge, hath fpoiled none by violence, hath given his 
 bread to the hungry, and hath covered the naked with 
 a garment ; he that hath not given forth upon ufury, 
 neither hath taken any increafe, that hath withdrawn 
 his hand from iniquity, hath executed true judgment 
 between man and man ; hath walked in my ftatutes, 
 and hath kept my judgments, to deal truly ; he is jufl, 
 he fliall furely live, faith the Lord God." Ezek. xviii. 
 5, 6, 7, 8, 9. The flighted: furvey of this righteouC- 
 nefs, which fecured outward bleffings, mufl afford de- 
 cifive conviftion that it does not amount to that inward 
 renovation, that fpiritual quickening- — that divine tranf- 
 formation of foul — that inward indwelling of the Spir- 
 it with which eternal life is always joined : hence can- 
 not difprove the facred affertion that to him who fov/eth 
 righteoufnefs fliall be a fure, a vaft and an infinite re- 
 ward. 
 
 If any fliould urge that they fear left fome uri' 
 
 favorable event -fo?ne iinforefeen accident — — or fome 
 
 mighty enemy fjoiild rob them of this reward ; I have 
 only to obferve, that if you have paiTed from death un- 
 to life, you may be perfuaded, that neither death, nor 
 life, nor angels, nor principalities, nor powers, nor 
 things prefent, nor things to come. Nor height, nor 
 depth, nor any other creature, lliall be able to feparate 
 you from the love of God, which is in Chrift Jefus^ 
 your Lord. Rom. viii. That Chrill's fheep hear his voice, 
 and he knows them, and they follow him : And he 
 H H h .^ives. 
 
442i The happy and glorious Ser. XXVIL 
 
 gives unto tliera eternal life ; and they fliall never per- 
 iili, neither fliall any pluck them out of his hand. John 
 X. 27, 28. Thus the reward is fure to them that work 
 righteoufnefs. 
 
 IMPROVEMENT. 
 
 I. REMARK the wifdom of the true friends of 
 righteoufnefs and holinefs. 
 
 Wisdom, it is well knowiij Confifts in pitching 
 upon the bed end, in employing the fitted means, and 
 in choofmg the mod fuitable feafon to elfeft it. The 
 bed end is the attainment of the greated good, the ev- 
 erlading enjoyment of God : The bed means to attain 
 this end is the habitual and finccre difcharge of univer- 
 fal duty : The bed feafon for fecuring of it is the morn- 
 ing of life ; and the' only feafon is during the prefent 
 life. If thefe obfervations are too evident to be fober- 
 ly contradi6i:ed, it follows that the upright man is the 
 wife man : in a religious view the only wife man. Re- 
 ligion introduces to a plcafnig and beneficial acquaint- 
 ance with the bed beings. With God the Father ; his 
 perfe£l:ions and character. With Je/us Chriji^ the on- 
 ly mediator between God and man. With the Holy 
 Spirit, the quickner and comforter. With the holy an- 
 gels ; that excel in drength, and that are minidring fpir- 
 its unto the heirs of falvation. With the faints, who' 
 are the excellent of the eairth. Our work lies mainly 
 with God through his Sen and our Savior. He is our' 
 Creator and Benefacl'or, lie is the Father of Mercies, 
 the God of grace ; our Lav/giver and Redeemer and 
 Judge. We are always dependent on him. We every 
 moment receive much good from him. We are un- 
 fpeakably, yea infinitely indebted to him. We are 
 accountable to him. V\^e are faved not by works of 
 righteoufnefs of our own,' but according to his mercy, 
 by the wafliing of regeneration, and the renewing of 
 the Holy Ghod, which he flieds on chridians abund- 
 antly through Jefus Chrid our Saviour ; That being 
 judificd by his grace, we fliould be made' heirs accord- 
 ing ' to the hope of eternal life. Titus iii. 4, o. q. 
 
 Hence 
 
6er. XXVII. Jiate of the Righteous. 443 
 
 Hence we fliould pleafe him, feek our happinefs In him, 
 iind yield our whole felves unto the Lord. A fpiritu- 
 al and an intimate acquaintance with God is preferable 
 to a thorough knowledge of human arts and fciences, 
 the policies of dates, the civil laws of our own coun- 
 try, and the iltuation, climate and productions, manu- 
 factures, trade and commerce of the whole world. 
 The upright man has attained that wifdom which is the 
 principakthing. He has got that found underftanding 
 which is a well fpring of life to the foul. He knows 
 his duty. He ftudies the word of God. The gofpel 
 reveals to him the author, the nature and the way of 
 eternal life. How he can fecure the favor and bleffmg 
 of that being who can do for him very abundantly ; 
 who can overrule all events to his profit ; and who can 
 be his portion forever. This knowledge is with him. 
 The favor of God is his fpecial privilege — A conformi- 
 ty to God is his glory. The fervice of God is his em- 
 ploym.ent. The hope of a reward in heaven is a cordi- 
 al to him under all the trials of life. He is then ex- 
 ceedingly wife. His wifdom bears proportion to the 
 prevalence of vital and practical holinefs. Difregard 
 them, you. pious ones, the ridicule of a blind and the 
 fcorn of an atheiftical world. Be not afliamcd of the 
 practice of righteoufnefs. Purfue your work. En- 
 creafe in grace ; abound in hope ; live above the world ; 
 and long for the blefTednefs of heaven. Rather be a- 
 Ihamed of your leannefs ; of the languor of your de- 
 votions ; of the weaknefs of your fpiritual defn-es. 
 The wifdom of fowing in righteoufnefs appears from the 
 nature, the greatnefs of the reward : from the condi- 
 tion and certainty of beflowm.ent ; the long enjoyment 
 of it ; the unalienable poffellion of ^t. Blefs God for 
 it. " For the Lord giveth this wifdom." Prov. ii. 6. 
 
 II. See how weakly and abfurdly objections are 
 urged and prejudices harbored againft the practice of 
 righteoufnefs. 
 
 In different v/ays the quarrel againft religion is 
 managed. But many urge, to reconcile themfelves to 
 
 their 
 
44-4 The happy a7id glorious Ser. XXVII. 
 
 their habitual negleft of it, that the inducements are 
 weak : that the reward is not adequate nor lure. They 
 mull: ferve God without prefent, without Sufficient coin- 
 penfation. God is treated as an hard mailer ; compar- 
 ed to an auftere man. But this is to rejeft fcripture 
 declarations : to contradift the uniform tendency of 
 moral caufes ; to attack the conflitution of heaven j to 
 confront the experience of the godly in all ages ; it is 
 to make God a lyar. This undertaking is arduous and 
 impious. Nothing is more amply Supported than that 
 there is a fure reward to him that foweth righteoufhefs. 
 God loves the upright. They dwell in his prefence. 
 The fccret of the Lord is with them that fear him. All 
 the paths of the Lord are mercy and truth unto fuch as 
 keep his teftimonies. He makes with them an everlaft- 
 ing covenant, in all things well ordered and fure. They 
 dwell in the fecret of the Moft High, and abide under 
 the fliadow of the Almighty. To them that are faith- 
 ful unto the death he will give a crown of life. The 
 experience of God's people in all ages has evinced his 
 love to be marvelloufly and immenfely great. Religion 
 will not eiie«5lually Ihield us from every kind and de- 
 gree of natural evil. But it prepares us for adverfiiy : 
 it lightens the flroke : it fupports under it : it fanc- 
 tifies what we endure : it afiures, to patience and fub- 
 miiTion, a favorable conclufion. While under the difci- 
 pline of their heavenly Father faints have peace of con- 
 fcience and jo} in the Holy Ghoft. Many ^re the af- 
 flictions of the righteous but the Lord delivereth them, 
 finally, out of them all. Pf. xxxiv. " Weeping may 
 endure for a night, but joy cometh in the morning." 
 Pf. XXX. 5. When true religion, like the bible, which 
 contains- and reveals it, is profitable for all things, fuch 
 an objection can foon be anfwered ; fuch a prejudice ea- 
 fily ihown to be groundlefs. Except righteoufnefs will 
 bear Icvere but impartial examination, whence fuch dec- 
 larations from the mouth of him who mud know, who 
 mufl uiter, aiul nvuit delight in the truth .'' " Happy is 
 the man that findeth wifdom, and the man that getteth 
 
 underftanding. 
 
Ser* XXVII. Jlate of the Righteous. 445 
 
 underflanding. For the merchandife of it is better 
 than the merchandife of filver, and the gain than that 
 of fine gold. She is more precious than rubies and all 
 that we can defire. She is a tree of life to them that 
 lay hold upon her, and happy is every one that findeth 
 lier/* Prov. iii. Whence, unlefs it is fo, do we hear 
 •him, who was full of grace and truth, declare ?" Rich- 
 es and honor are with me, yea durable riches and right- 
 eoufnefs. My fruit is better than gold ; and my reve- 
 nue than choice filver." Prov. viii. Vv^hy, unlefs it is 
 true, are we told that the fruit of the Spirit is good- 
 ncfs? Gal. v. 21. Why do we hear the righteous con- 
 fefs irora one fide of the earth to the other, Thy com- 
 mandments, O Lord, are the rejoicing of our heart — 
 they are our fongs in this the houfe of our pilgrimage — 
 we have efteemed the words of thy mouth more than 
 our neceflary food ? How iliall v^'e account for fuch con- 
 duft ? Shall we fay that the whole generation of the 
 upright have been fools and fanatics ? But is it not an 
 unfounded and an incredible aiTertion ? How diflinguifh- 
 ed have very many of them been for difcernnient, judg- 
 ment, fteadinefs and ufefulnefs ? We muft then con- 
 dude that the prejudices which are fo generally foflered 
 againfl the praftice of godlinefs are unreafonable and 
 ioexcufable. They argue the criminal depravity of the 
 heart. When any do not obey God and prefent them- 
 fclves to him living facriiices holy and acceptable it 
 proves that they hate heart and life holinefs : that they 
 will not renounce the fiefli, the world, and the devil to 
 fow in righteoufnefs and receive a raofl: glorious and 
 fure reward. 
 
 III. Most grateful effufions of foul fliould accom- 
 pany the information that God hath annexed a fure re- 
 ward to holinefs and righteoufnefs. 
 
 Children do not merit of their parents becaufe 
 they hearken to excellent counfel, and obey reafonable 
 commands and afford joint afiiftance for their mutual 
 benefit. The citizens of a ^ate do not becaufe they 
 conform to the wife provifions of government ; and uni- 
 formly 
 
446 The happy and glorious Ser. XXVII. 
 
 fonnly do that which is^reqiiifite for their common wel- 
 fare. Sufficient compenfation might be found in the 
 gcod effe^LS naturally refulting from fuch conduft. Nei- 
 ther do faints merit of God. In every thing they fail, 
 it is of the Lord's mercies that they are not confumed. 
 V/hat God beflows upon them is for the fake of Chrifl. 
 Through him he has communion with them. He brings 
 them very near to him. He makes an everlafting cove- 
 nant wiih them. He clters them, beyond the largefl wifli 
 —beyond every created imagination. He gives them 
 durable riches. He beftows upon thqm crowns of 
 righteoufnefs. He provides for them rivers of pleafu:-e 
 in heaven. He gives as though he could not give enough. 
 He rewards their faithful fervices an hundred, yea a 
 thoufmd fold beyond their mtrinfic value. His grace 
 in ChriiL is exceeding abundant towards them. The 
 motives to chriftian duties are vaft as infinity, lading as 
 eternity. Your" tongue then, chridians, ihould cele- 
 brate the praifes of God. Your hearts (liould overflow 
 v/iih gratiLudc. You Ihould blefs the name of the Lord 
 while you have any being. You Ihould acquaint your- 
 felves thoroughly with a work ; and delight exceedirig- 
 ]y in it ; and purfue it fleadily which is to employ you 
 forever above. 
 
 IV. We remark the Incomparable excellency of 
 the facred fcriptures. 
 
 They are a light to us. They , are adapted to 
 guide us into the truth — to make the fimple wife — to 
 direft us in the way of peace — to give us folid hope — - 
 to alford us {Irong confolation — to afTure us of the re- 
 ward of righteoufnefs ; both in this world and in the 
 next— to confirm our faith in the important points of an 
 cverlading flate ; of the refervatipn of an inheritance 
 incorruptible, undefiled, and that fiideth not away, for 
 all thofe that ferve God. For this knov/ledge we are 
 indebted to a fpccial revelation. What fome of the 
 heathen conjectured : about which many doubted ; 
 more difoelieved ; and the mod v/ere ignorant of ; w^e, 
 through the tender mercies of God, know j the day 
 
 fprmg 
 
Ser. XXVII. flat e of the Righteous. 447 
 
 fpring from on high having vifited us to give light ref- 
 pecting falvation by Chriil. While v^e compaflionate, 
 thofe that grope in darknefs ; and while vi^e pray for 
 infidels, and tremble for the fate of {corners and defpi- 
 fers, let us hold the v^rord of God in the higheft efti- 
 mation and view it as infinitely better than thoufands of 
 gold and filver. 
 
 V. The fubjec^ furniflies foli4 ground for patience 
 under the trials of life. 
 
 We are born to trouble. Many are the affliftons 
 of the righteous. " Whom the Lord loveth, he chaf- 
 teneth ; and fcourgeth every fon whom he receiveth.'* 
 Heb. xii. Exclufive of the necelTity and prefent bene- 
 fit of fuch difcipline, which proves like a refiner's fire, 
 and like fuller's foap, the future reward of patience 
 and hope, of faith and fubmilTion overballances prefent 
 fufferings ; fweetens the rod and inflames with love to 
 a wife and merciful providence. " For our light af- 
 fli(51:ion, which is but for a moment, acceptably borne, 
 worketh out for us a far more exceeding and an eternal 
 weight of glory." 2 Cor. iv. 17. Who v/ould not 
 bluHi to complain or faint when correfted that believed 
 the truth ? 
 
 VI. We conclude that if there is a fure rev/ard to 
 the godly there is alfo a juft but different recompence 
 of reward to the impenitent and unbelieving. One is 
 as certain as the other. Is as deducible from the right- 
 
 o 
 
 eoufnefs as the other is from the mercy of God. Is as 
 clearly, as frequently, and as firongly declared in the 
 voli^me of infpiration. If thofe that work righteouf- 
 nefs, that love mercy, walk humbly, grow in grace 
 and perfect holinefs in the fear of God are rewarded 
 with peace of confcience, the fpecial prefence and favor 
 of God, and the final and everlafting pofTeflion of all 
 defirable good in heaven : then thcfc of an oppofite 
 cliaracter ; i. e. temper and pra<Si-ice ; who do noi love 
 God fupremely, nor their neighbor difmtqrellcdly ; who 
 d^ not feek the kingdom of God, nor hunger and third 
 ^fter righteoufnefs, nor prize heaven above this world, 
 
 and 
 
44 S The happy and glorious Ser. XXVlY. 
 
 and love holinefs more than they do fm, muft be filled 
 with their own devices : fuch, under the incalculable 
 advantages of the gofpel, cannot efcape an aggravated 
 doom ; even the damnation of hell. Are the upright 
 by the wafliing of regeneration and the cultivation of 
 the fruits of the Spirit qualified for future happinefs ; 
 and are they, by the covenant and oath of God, fe- 
 cured of everlafting life ? Impenitent finners are by 
 their temper fitted for deftru^lion : and God has bound 
 himfelf to execute a righteous fentence af condemna- 
 tion upon all thofe that love not our Lord Jefus Chrirt: 
 in fincerity. If light is fown for the righteous and 
 gladnefs for the upright in heart ; then darknefs and 
 trouble ; forrow and deflruftion are the portion of fin- 
 ners. 
 
 VII. Let all be perfuaded to fow in righteoufnefs.- 
 iff. Because there is no other way in which the 
 
 reward can be obtained. 
 
 2dly. Because the reward will infinitely compen-- 
 fate your fervice. 
 
 3dly. Because negleft to do it argues unprovok- 
 ed and criminal abufe of the mercy and grace of God 
 in providing and offering and promifmg fuch a free and 
 an immenfe rev/ard to godlinefs. 
 
 4th}y. Because if you loofe the reward by your 
 folly, you perifli forever. 
 
 5thly. Because the attainment of it will bring 
 everlafling glory to God. 
 
 Let thefe plain and folemn confiderations fink 
 down into your hearts and live in them. 
 
 VIII. Let thofe, who hope and wait for this full 
 reward in heaven, be animated to much diligence, to 
 holy fervor of fpirit, to abundant fervice for God, to 
 continual encreafe in holinefs. See to walk worthy of 
 God, who hath called you unto his kingdom and glory 
 by Jefus Chrift, to whom be glory forever, Amen^ 
 
I'ABLS. OF ERUArA. 
 
 OWING to the diverfity of hands among the wrltefS 6f the Scraions 
 and a want of thorough knowledge of them, feveral errors have hap- 
 pened ; the principal of which are here correiited : a- few of lefs confe- 
 ^uence are omitted. 
 
 Fage 9, n line from top, for it read are. — P. ii, a f. bott. for are read 
 is. — P. 31, la f. bott. iorjhalt read JhuiL — P. 3a, 2% f. top, for law read bat^. 
 — P. 32, 43 f. top, for agrcd.abU read agreeably. — P. 51, iz f. top, for babita- 
 iicn read con-uerfi^tion. — P. Jl, 15 f. top, ioT faults rcz.&. fruit:. — P. 66; lO f. top, 
 for though read thou. — P. 7a, 3 f. bott. for create Tt3.dgreat. — P. 78, 15 f. top, 
 for tljsy read there. — P. 116, 10 L bott. after Godhead rC3.6. of the Spirit. — P. 153,^ 
 16 f. bott. tor appofe vezAoppofe. — P. 309, 4 f, bott. for pleafure read plcafures, 
 — P. Z53, 14 f. bott. Iqt grave rt2.A.grace. — P. 277, 4 f. top. for articles read ar- 
 ticle. — P. 304, 12 I. top, icT faith read both. — P. 328, 13 f. top, for command 
 re&di commend. — P. 341, lo f. top, for impunities read impurities. — P. 395, 14 f, 
 bott. for pro;;: fes rc:\d premifis. — P. 399, 9 f. Wp, for proceeding read precid' 
 inv. — P. 416, 10 f. bott. for Ecclcf. read Ifaiah. — P, 419. 14 f. bott. for really 
 read nearly. — P. 428, 15 f. top, dele tvithin. — P. 430, at the bott. for firings 
 redid, fings. — P. 436, 14 f. bott. for laid up Tta.d prepared. — P. 443, 17 f, boti:. 
 
 for tim rey.d iki^.-—^, 448, 3 f. bott. for Ste to %valk read Walk then. 
 
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