,,subjects999999 ,,sermons ,,on ,,various ,,important ,,subjects3 ,,written ,,partly ,,on ,,sundry ,,of ,,the ,,more ,,difficult ,,passages ,,in ,,the ,,sacred ,,volume4 ,by ,rev4 ,,andrew ,,lee1 ,a4,m4 ,,introduction ,this text has been transcribed from the original by ,fredric ,lozo1 ,mathis1 ,texas1 ,january #bjje4 ,the original text was typeset using the convention of the ,american ,colonial ,period with a second s symbol resembling the letter f which makes reading somewhat difficult for the modern reader4 ,the text was thus transcribed using the modern single s symbol convention4 ,the original text was photographed and read with an ,,ocr program and then transcribed word by word4 ,an attempt was made to proofread the final text for transcription errors and wherever an mistake has not been corrected1 the transcriber sincerely apologizes to the reader4 ,as for the rest1 the transcriber has endeavored to faithfully maintain as much of the historical record as the ,,ascii ,,text format permits1 including the original spelling and grammar4 ,page numbering was omitted in keeping with e-book format conventions4 ,the reader is encouraged to use the search feature of the text reader to locate chapters listed on the contents page4 ,the work was published by the son of ,isaiah ,thomas1 who is known both as the father of ,american printing1 and as a ,minuteman at ,lexington and ,concord in the ,war of ,independence4 ,some of the thoughts expressed in these sermons are a refreshing return to an earlier time before ,american religious denominations became fixed in their particular systematic theology4 ,reverend ,lee's language and logic give us a glimpse of the purity of mind and soul that followed in the wake of desperate revolutionary conflict and the tumultuous years following independence when the greatest minds of the time formulated the ,american ,constitution and ,the ,bill of ,rights4 ,these sermons seem to address the universal issues with which men of all times and places have also struggled1 in times of peace as well as war4 ,these issues are articulated here with a clarity that is perhaps only achieved in those times of great testing1 tears1 and tenuous victory that began in #aggf and that would remain tenuous until after the ,war of #ahab4 ,lee lived in a time of great intellectual pursuit and ,lee's views of life and the ,lord's ,providence seem particularly blessed with illumination through the ,holy ,spirit4 ,fredric ,lozo1 ,january1 #bjje ,,sermons ,,on ,,various ,,important ,,subjects3 ,,written ,,partly ,,on ,,sundry ,,of ,,the ,,more ,,difficult ,,passages ,,in ,,the ,,sacred ,,volume4 ,by ,rev4 ,,andrew ,,lee1 ,a4,m4 ,pastor of the ,north ,church in ,lisbon1 ,connecticut4 ,printed at ,worcester3 ,by ,isaiah ,thomas1 ,jun4 ,sold by him1 and by the ,,author1 in ,lisbon1 ,connecticut-,sold also by said ,thomas ,whipple1 at their ,bookstore in ,newburyport4 ,october----#ahjc ,i ,,know ,,but ,,one ,,book1 ,,that ,,can ,,justify ,,our ,,implicit ,,acquiescence ,,in ,,it2 ,,and ,,on ,,that ,,book1 ,a ,,noble ,,disdain ,,of ,,undue ,,deferance ,,to ,,prior ,,opinion--,,casts ,,new ,,and ,,inestimable ,,light4--,young4 ,,preface ,that thick darkness overspread the church after the irruptions of the northern barbarians1 and the desolations which they occasioned in the ,roman empire1 is known and acknowledged4 ,those conquerors professed the religion of the conquered2 but corrupted and spoiled it4 ,like the new settlers in the kingdom of ,ephraim1 they feared the ,lord and served their own gods4 ,in those corruptions antichristian error and domination originated4 ,the tyranny of opinion became terrible1 and long held human minds enslaved4 ,few had sentiments of their own4 ,the orders of the vatican were received as the mandates of heaven4 ,but at last some discerning and intrepid mortals arose who saw the absurdity and impiety of the reigning superstition1 and dared to disclose them to a wondering world6 ,among those bold reformers1 ,,luther1 ,,calvin1 and a few contemporary worthies1 hold a distinguished rank4 ,greatly is the church indebted to them for the light which they diffused1 and the reformation which they effected4 ,but still the light was imperfect4 ,dark shades remained4 ,this particularly appeared in the dogmatism and bigotry of these same reformers1 who often prohibited further inquiries1 or emendations6 ,they had differed from ,rome1 but no body must differ from them6 ,as though the infallibility which they denied to another1 had been transferred to themselves6 ,too many others1 and in more enlightened times1 have discovered a strand measure of the same spirit44444a spirit which hath damped inquiry and prevented improvement4 ,hence1 probably1 the silence of some expositors on difficult scriptures1 and the sameness observable in some others4 ,for the complaint of the poet is not without reason1 ,that commentators each dark passage shun1 and hold their farthing candle to the fun4 ,and the sameness which we see in several writers is probably dictated by fear of singularity1 and of incurring the charge of heresy4 ,minds are different4 ,when a dozen expositors interpret a difficult text alike1 they must1 for some reason1 have borrowed from one another4 ,the writer of the following pages claims no superiority to others1 either in genius or learning2 but he claims a right to judge for himself in matters of faith1 and sense of scripture1 and presumes to exercise it--calling no man master4 ,he hath found the original scriptures1 compared with the different translations1 to be the best exposition4 ,to these he early had recourse1 and in this way formed an opinion of the meaning of sundry difficult passages in the volume of truth4 ,but comparing them afterwards with several expositions1 perceived their meaning to have been mistaken1 either by those writers1 or by himself4 ,as they did not convince him that his constructions were erroneous1 he now offers them to the public--,not as certainly devoid of error--,he knows himself to be fallible--but as the result of some attention2 and as that which he conceives their most probable meaning4 ,on the prayer of ,moses to be blotted out of ,god's book--the wish of ,paul to be accused from ,christ1 and the prevalence of infidelity before the coming of the ,son of ,man1 he published a summary of his views1 some years ago4 ,by the advice of several respected literary friends1 they are now corrected1 enlarged and inserted4 ,on the last of these he wrote ,a4,d4 #aghe4 ,subsequent events tend to confirm him in the sentiments then entertained4 ,expositors generally consider the prayer of ,moses and the wish of ,st4 ,paul to stand related as expressions of the same temper1 and argue from the one to the other4 ,the author conceives them perfectly foreign to each other1 and totally mistaken by every expositor he hath consulted2 as also several of the other scriptures on which he hath written4 ,a hint dropped1 some years ago1 in conversation1 by a respected father199 gave an opening to the writer1 relative to one of the following subjects1 and occasioned his writing upon it4 ,for the rest1 he is conscious of having borrowed from no writer1 except a few quotations1 which are credited in their places4 ,he doth not flatter himself that his co constructions of scripture will be universally received4 ,nor hath he a desire to dictate to others1 or a wish that his own views only should see the light4 ,the press is open to those who are otherwise minded4 ,the author will read with pleasure1 the different constructions of the candid and ingenuous4 ,but should strictures of another description appear1 they will be viewed with indifference1 and treated with neglect4 99 ,rev4 ,dr4 ,cogswell1 of ,windham ,on #b ,samuel xii4 #ac4 ,,contents ,,sermon ,i4 ,the ,wisdom of ,god in the ,means used to ,propagate the ,gospel4 #a ,cor4 i4 #bg1 #bh4--;,but ,god hath chosen the foolish things of the world to confound the wise1 c4 ,,sermon ,,ii4 ,the ,subject ,continued4 ,,sermon ,,iii4 ,the ,declensions of ,christianity an argument of its truth4 ,luke xviii4 #h4--,when the ,son of man cometh1 shall he find faith on the earth8 ,,sermon ,,iv4 ,the ,subject ,continued4 ,,sermon ,v4 ,abram's ,horror of ,great ,darkness4 ,gen4 xv4 #ab4--;,and when the sun was going down a deep sleep fell upon ,abram1 c4 ,,sermon ,,vi4 ,divine ,impartiality ,considered4 ,rom4 ii4 #aa4--;,for there is no respect of persons with ,god4 ,,sermon ,,vii4 ,moses' ,prayer to be ,blotted out of ,god's ,book4 ,exod4 xxxii4 #ca1cb4--;,and ,moses returned unto the ,lord1 and said1 ',oh6 ,this people have sinned1' c4 ,,sermon ,,viii4 ,the ,same ,subject ,continued4 ,,sermon ,,ix4 ,st4 ,paul's wish to be ,accused from ,christ4 ,rom4 ix4 #c4--;,for ,i could with that myself were accursed from ,christ1 c4 ,,sermon ,x4 ,david's ,sin in the ,matter of ,uriah4 #b ,sam4 xii4 #ac4--;,and ,david said unto ,nathan1 ',i have sinned against the ,lord1' c4 ,,sermon ,,xi4 ,the ,general ,character of ,christians4 ,gal4 v4 #bd4--;,and they that are ,christ's have crucified the flesh with its affections1 c4 ,,sermon ,,xii4 ,the ,aggravated ,guilt of him who delivered ,christ to ,pilate4 ,john xix4 #aj1 #aa4--,then saith ,pilate unto him1 ',speakest thou not unto me8' c4 ,,sermon ,,xiii4 ,the ,trial of ,peter's ,love to ,christ4 ,john xxi4 #ae1 #af1 #ag4--,so when they had dined1 ,jesus saith to ,simon ,peter1 ',simon1' c4 ,,sermon ,,xiv4 ,gifts no ,certain ,evidence of ,grace4 ,luke x4 #bj4--;,in this rejoice not that the spirits are subject unto you1 but1 c4 ,,sermon ,,xv4 ,human ,characters ,determined only by ,divine ,decision #a ,cor4 iv4 #c1 #d4--;,but with me it is a very small thing that ,i should be judged of you1 c4 ,,sermon ,,xvi4 ,characters will be ,disclosed and ,justice ,awarded4 #a ,cor4 iv4 #e4--;,judge nothing before the time1 until the ,lord come1 who both will bring1 c4 ,,sermon ,,xvii4 ,god ,willing that all ,men should be ,saved4 #a ,tim4 ii4 #d4--,who will have all men to be saved4 ,,sermon ,,xviii4 ,balak's ,inquiries relative to the ,service of ,god1 and ,balaam's answer briefly considered4 ,micah vi4 #f1g1h4--,wherewith shall ,i come before the ,lord ,and bow myself before the high ,god8 c4 ,,sermon ,,xix4 ,confessing ,christ an ,indispensible ,duty4 #b ,tim ii4 #ab4--;,if ,we deny him1 he will deny us4 ,,sermon ,,xx4 ,the ,fear which terminates in the ,second ,death4 ,rev4 xxi4#h4--,the fearful--shall have their part in the lake1 which burneth with fire1 c4 ,,sermon ,,xxi4 ,the ,end of ,family ,institutions1 with ,observations on ,the ,importance of ,education4 ,mal ii4 #ae4--;,and did he not make one8 ,yet had he the residue of the ,spirit1 c4 ,,sermon ,,xxii4 ,parental ,duties ,considered and ,urged--from the same text4 ,,sermon ,,xxiii4 ,the ,blessing of ,god on ,filial ,piety4 ,jer4 xxxv4 #ai4--,therefore thus saith the ,lord--',jonadab1 the ,son of ,rechab shall not want a man1' c4 ,,sermon ,,xxiv4 ,the ,character and ,supports of ,widows ,indeed4 #b ,tim4 v4 #e4--,now she that is a widow indeed and desolate1 trusteth in ,god1 c4 ,,sermon ,,xxv4 ,the ,good ,man ,useful in ,life and ,happy in ,death4 ,psalm xxxvii4 #cg4--,mark the perfect man and behold the upright2 for the end of that man is peace4 ,,sermon ,,xxvi4 ,departed ,saints ,fellow ,servants with those on ,earth4 ,rev4 xxii4 #i4--;,i am thy fellow servant1 and of thy brethren the prophets--4 ,,sermon ,,xxvii4 ,the ,subject ,continued4 ,,sermon ,,xxviii4 ,the ,dangers of ,deviating from ,divine ,institutions4 ,col4 ii4 #h--;,beware lest any man spoil you through ,philosophy and vain deceit1 c4 ,,sermon ,,xxix4 ,the ,sins of ,communities ,noted and ,punished4 ,mat4 xxiii4#cf4--,verily ,i say unto you1 all these things shall come upon this generation4 99 99 99 99 99 ,,sermon ,i4 ,the ,wisdom of ,god in the means used to propagate the ,gospel4 #a ,corinthians i4 #bg1 #bh4 ,but ,god hath chosen the foolish things of the world to confound the wise2 and god hath chosen the weak things of the world to confound the things which are mighty2 and base things of the world1 and things which are despised1 hath ,god chosen1 and things which are not1 to bring to nought things which are4 99 99 ,the two discourses on this text were originally one1 and preached before ,windham ,association1 at ,thompson1 ,october ,session1 #agih4 ,probably some of the ideas which they contain1 may have been suggested by reading ,paley's ,evidences of ,christianity2 but as the author had not that book in his possession when he wrote on this subject1 he is not able particularly to give credit to that excellent writer1 if here his due4 ,the mercy promised to the fathers was ,christ1 the ,savior4 ,that the desire of all nations should come1 was a prediction of his incarnation2 and his entrance here was announced by a heavenly messenger1 with1 ,behold1 ,i bring you glad tidings of great joy--to all people4 ,yet when he came to his own1 his own received him not6 ,to many he hath been a stone of stumbling1 and a rock of offense6 ,the design and tendency of ,christianity are most benevolent2 but being opposed to men's lusts1 which rule in their members1 all the malevolence of depravity hath been excited against it4 ,jews and ,gentile united in the opposition4 ,the kings of the earth stood up and the rulers were gathered together against the ,lord1 and against his ,christ--both ,herod and ,pontius ,pilate1 with the ,gentiles1 and the people of ,israel4 ,the ,christian religion did not creep into the world in the dark4 ,it first appeared at an enlightened period1 and among the most enlightened of the nations4 ,the sciences derived from conquered ,greece1 had been improved at ,rome1 and communicated to its dependencies4 ,syria was then a province of the ,empire4 ,every movement in ,judea was observed and reported at the metropolis4 ,the crucifixion of our ,savior was sanctioned by a ,roman deputy2 and the persecuted ,christians were allowed an appeal to ,caesar4 ,soon therefore1 did the religion of ,jesus make its way to ,rome4 ,the power of ,rome had also reached its acme2 and as the spirit of ,christianity was diverse from that of the world1 the learning and power of the ,empire soon combined against it4 ,that this religion would be crushed and vanish away as a dream of the night1 was generally expected4 ,every circumstance seemed to indicate such an event4 ,those reputed wise1 considered the gospel scheme as foolishness2 and the instrument which were chosen to propagate it were thought to be weak and contemptible4 ,it was also observed to spread chiefly among the lower order of men1 who had not the advantages of literature1 nor been initiated in the mysteries of ,judaism1 all which served to inspire its enemies with confidence1 that it would soon come to nought4 ,the apostle takes notice1 in the context1 of the contempt then so generally poured on ,christianity1 and declares the wisdom of ,god in the permission of it4 ,he also predicts the triumph of the cross2 especially over the powers then combined against it--predictions which afterwards fulfilled3 ,for those powers were all subdued and humbled1 and ,christ and the gospel exalted4 ,the ,christian religion was openly professed1 and became the most reputable religion in many countries2 particularly in ,syria and at ,rome and its numerous provinces2 and by the means then ordered of ,god4 ,this is the spirit of the text--,god hath chosen the foolish things of the world to confound the wise1 and the weak things of the world to confound the mighty1 c4 ,in discussing the subject1 we shall consider the means used to propagate the gospel--the opposition made against it--and the wisdom of ,god in the choice of the means2 which will bring up to view some of the objections which have been made against the truth of the gospel4 ,in treating of the means used to propagate the gospel1 we pass over the preaching and miracles of ,christ1 and the wonders which took place at his inexcuseable in neglecting so great salvation2 but they preceded sending the gospel to the gentiles1 and the means used to spread it among them4 ,the apostle had no reference to ,christ1 or any thing done or suffered by him1 when he spake of the foolish and weak1 and base things1 used of ,god1 to confound those which are wise and mighty4 ,he spake only with reference to the instruments which were chosen to carry the gospel abroad and persuade the nations of the earth to receive it4 ,god hath all creatures at his command2 he hath power to press the most reluctant into his service1 and to compel them to bear his messages and execute his orders2 as we see in the case of ,balaam and ,jonah4 ,god can make use of man to this end1 either by reconciling them to himself1 and attaching them to his interest or by overruling their corrupt and vicious designs to effect his holy purposes1 without their consent or knowledge4 ,most of the prophets were brought into his view1 and made desirous to honor him4 ,many pagan princes1 and others1 who knew him not were yet made instrumental in doing his pleasure and executing his designs4 ,the divine sovereign never wants for agents to accomplish his purposes4 ,he sitteth on the circle of the heavens1 and orders the affairs of the universe in such a manner as to do his pleasure4 ,none can stay his hand4 ,whether the agents which he employs are willing or unwilling1 mean so1 or not1 is of no importance relative to the event4 ,his purposes stand1 and the thoughts of ,his heart to all generations4 ,the attempts of creatures to reverse his orders1 and defeat his decree only help to their accomplishment4 ,this was particularly the case respecting the measures adopted by the enemies of ,christianity to prevent its spreading in the world4 ,the persons chosen of ,god and sent forth to propagate the religion of ,christ1 were such as human wisdom would have judged very unsuitable4 ,twelve poor1 despised1 illiterate men1 were called to be apostles2 --most of them were fishermen4 ,one was a publican2 a collector of the ,roman tribute1 which had been imposed on the ,jews as a conquered people4 ,an employment so odious1 that vile persons1 regardless of character1 would only accept it4 ,such men we should judge exceedingly unfit for ministers of religion1 and not likely to succeed in making converts to it4 ,yet such were those who were appointed of ,god1 to be prime ministers in the ,christian church6 ,such the men who were sent forth to change the form and administration of ,judaism1 and overthrew the systems of ,paganism1 rendered venerable by a general establishment1 and the religious reverence of ages4 ,the ,jews' religion was from ,god1 who had given abundant evidence of its divine origin4 ,this ,christ came not to destroy4 ,but its external administration was to be changed2 and in apprehension of most of those who professed it1 it was less opposed to the gospel scheme1 than ,paganism4 ,no others had greater enmity to ,christianity than the ,jews1 or entered into the opposition position with warmer zeal4 ,they commonly stood foremost1 and stirred up the ,gentiles against it1 and often with success4 ,in treating of the means used to propagate the gospel4 ,we may observe the powers imparted to those who were employed in the work4 ,these ,were not such as human wisdom would have chosen4 ,their weapons were not carnal1 though mighty through ,god4 ,they had none at their command1 prepared to punish those who would not receive them1 or the doctrines which they inculcated--none to retaliate injuries done them4 ,to abuse they had nothing to oppose1 except a patient exhibition of his temper1 who when he was reviled1 reviled not again1 when he suffered threatened not1 committing himself to him who judgeth righteously1 and praying for his murderers on the cross4 ,false religions have often been propagated with the sword --particularly that of ,mahomet1 and the ,romish corruptions of ,christianity4 ,these1 especially the latter1 were urged with every species of cruelty--a mode of attempting to proselyte1 evincive of human folly4 ,arguments totally diverse are requisite to enlighten the mind and produce conviction of a divine mission4 ,with these came the apostles of the ,lamb4 ,they were endowed with power from on high2 and forbidden of their ,lord to enter on their ministry until it was conferred upon them4 ,this was accomplished on the day of ,pentecost4 ,they had been previously convinced of ,christ's truth4 ,they seemed indeed to waver when he suffered1 but his resurrection1 the opportunities which they had with him after that event1 and his ascension1 which they had witnessed1 must have removed every doubt4 ,but this did not quality them for their work4 ,it did not furnish them with means to convince others1 who had not witnessed those things4 ,but when the ,holy ,ghost came upon them1 on that memorable occasion1 they were furnished4 ,the gift of miracles was then1 more abundantly than before1 imparted to them4 ,in some respects1 new and very necessary communications were then made to them--particularly that of speaking in tongues1 which at once carried evidence of their divine mission1 and enabled them to go into all the world and preach the gospel to every creature4 ,this was the order of their ,lord1 but devoid of this gift they could not have obeyed it4 ,this gift1 as imparted to them1 seems to have carried greater evidence of their truth1 than their barely speaking all languages4 ,men out of every nation heard them speak on the day of ,pentecost1 every man in his own tongue6 ,therefore were they amazed1 and convinced that the apostles were sent of ,god and that the gospel was of heavenly derivation4 ,those heralds of gospel grace were also inspired with courage to speak boldly in the name and cause of ,christ1 nothing terrified by their enemies2 and when brought before kings and rulers for his sake1 a mouth and wisdom were given them1 which all their adversaries were unable to gainsay or resist4 ,such were the means used of ,god to propagate the gospel8 such the agents whom he employed and such their qualifications4 ,we are next to consider the opposition which was made to its propagation4 ,various circumstances combined the worlds against it4 ,so far as ,christianity prevailed1 every other religion must fall4 ,no other could stand in connexion with it4 ,the ,jewish was not to be overthrown2 but such changes were to take place in its outward form1 that those who did not know it to be typical of a better dispensation1 considered it as included in the general proscription2 as doomed to destruction if ,christianity prevailed ,against ,stephen that was a principal charge --,we have heard him say1 that this ,jesus1 shall change the customs which ,moses hath delivered us4 ,the different systems of ,paganism were not opposed to one another1 as they were to that of the gospel4 ,they admitted a plurality of ,god --some superior8 others subordinate4 ,they considered them not only as holding different ranks1 but as reigning over different countries and nations4 ,if one of their systems was true another might be so4 ,but ,christianity admitted only one ,god and one ,mediator between ,god and man1 the man ,christ ,jesus4 ,it declared that all others who had been called ,gods and worshiped as such1 were not ,gods--that those who sacrificed to them1 sacrificed to demons--and it denounced utter1 eternal ruin against those who did not forsake them and acknowledge ,jehovah4 ,those peculiarities1 apart from the nature of this religion1 which is opposed to the lusts of men which rule in their members1 would1 of course1 unite the world against it4 ,those of every other religion would make a common interest in opposing this1 which had fellow-ship with none of them1 but tended to their entire subversion and utter ruin4 ,and it is a fact1 that the world did unite against the religion of ,jesus1 and against those whom he had appointed to inculcate it4 ,christianity then appeared devoid of support--the opposition to have everything on its side4 ,christ's followers were a little flock1 destitute of power or learning1 and in the world's view utterly contemptible4 ,rome1 the mistress of the world1 had reached the summit of her greatness2 and she soon turned all her power against the feeble band1 who were laboring to diffuse the knowledge of ,christ4 and calling men from dumb idols1 to serve the living ,god4 ,to the eye of man how unequal the conflict8 ,had not those followers of the ,lamb been assured that their redeemer lived--that he was divine --that he was with them1 and would be with them1 they would have declined a contest with those before whom the world trembled4 ,but they entered1 un-dismayed on the work assigned them1 went through ,with and completed it6 ,they prospered in that to which they were sent4 ,this had never been done had not ,god been with them2 for none of the advantages possessed by their enemies were neglected4 ,the first effects of enmity to ,christianity were directed against ,christ's person4 ,he had been some time teaching and doing miracles in ,judea1 and numbers had attached themselves to him4 ,they considered him as a prophet mighty in word and deed4 ,some who witnessed his mighty works1 exclaimed1 ,when ,christ cometh will he do more miracles than this man hath done8 ,others1 ,is this not the ,christ8 ,these movements among the ,jews drew the attention of their rulers1 and raised them to opposition4 ,a humble1 suffering ,savior1 did not suit their pride and lust of power4 ,they looked for a temporal deliverer1 who would lead them to victory1 and subdue under them1 the powers which held them in subjection4 ,no other would they receive as the ,messiah4 ,as soon1 therefore1 as the fame of ,jesus began to spread abroad1 and numbers treated him with respect1 they resolved to destroy him4 ,at the feast of the passover1 which called all the males of ,israel to ,jerusalem1 they caused him to be apprehended--tried him their great council--condemned him to death1 and importuned the ,roman governor to sentence him to the cross1 as a rebel against ,caesar4 ,the charge was not supported--,christ did not aspire to temporal dominion--his kingdom was not of this world4 ,the governor declared him not guilty4 ,had ,christ1 like the ,arabian deceiver1 which afterwards arose1 assumed the sword1 marked his way with blood and carnage1 the ,jews would have bid him welcome1 and flocked to his standard4 ,then he might have been denominated a rebel against ,caesar4 ,but nothing of this nature was found upon him4 ,therefore were the ,jews his enemies2 but the imperial magistrate found no fault in him2 though persuaded to consent to his death4 ,but though such were the temper and views of the ,romans respecting ,christ1 at the time of his sufferings1 they were different when his ministers went forth to set up his religion4 ,when the nature of ,christianity was discovered1 and it appeared opposed to ,paganism1 and tending to its destruction1 the ,roman chieftains1 who had been taught to venerate their ,gods1 and claimed to be high priests of the national religion1 entered with zeal into the views of ,christ's enemies1 and reared the standard against his followers4 ,all their powers were exerted to crush1 the cause of the divine ,immanuel4 ,ten general persecutions are said to have been raised against the ,christians2 and myriads of the faithful to have been sacrificed to heathen malice and bigotry4 ,neither were these the only enemies of ,christ4 ,the learning of the age was applied to confound his followers4 ,the sophistry of ,grecian metaphysics directed against his unlettered disciples4 ,who could have expected ,christ's little flock1 devoid of every worldly advantage1 to have maintained their ground against such formidable enemies8 ,who1 judging by the rules of man's judgment1 have entertained a suspicion that they would not soon be driven from the field8 ,but their cause was that of ,god4 ,heaven was on their side1 ,in vain did the heathen rage and the people imagine vain things4 ,he who sitteth in the heavens1 laughed2 the ,lord had them in derision4 99 99 99 99 99 99 ,,sermon ,,ii4 ,the ,wisdom of ,god in the means used to propagating the ,gospel4 #a ,corinthians i1 #bg1 #bh4 ,but ,god hath chosen the foolish things of the world to confound the wise2 and ,god hath chosen the weak things of the world to confound the things which are mighty2 and base things of the world1 and things which are despised1 hath ,god chosen1 and things which are not1 to bring to nought things that are4 ,in the preceding discourse we took a summary view of the means used of ,god to propagate the gospel1 and of the opposition made to its propagation4 ,we are now to consider the wisdom of ,god in the choice of means to this end2 which will bring up to our view some of the objections which have been made against the truth of the gospel4 ,that the gospel is from ,god1 and the means used to propagate it of his appointment1 are from sundry considerations1 apparent--particularly from the miracles wrought by ,christ and by his disciples1 who went forth in his name4 ,conclusive was the reasoning of ,nicodemus--,rabbi1 we know that thou art a teacher come from ,god2 for no man can do these miracles that thou doest1 except ,god be with him4 ,god1 who is perfect in wisdom1 would choose no improper or unsuitable means4 ,their wisdom might not at first appear to men4 ,it did not at first appear4 ,the world cried folly and weakness4 ,but ,the foolishness of ,god is wiser than men2 and the weakness of ,god is stronger than men4 ,in ,god's hand any means are sufficient to effect his designs4 ,the rod of ,moses1 when stretched out by divine order1 availed to bring all those plaques on ,egypt1 by which ,god made himself known and feared4 ,when ,israel left that land1 it availed to open them a passage through the sea2 and afterwards to bring back its waters to the destruction of their enemies4 ,could we see no fitness in divine appointments1 we should remember that we are of yesterday and know nothing1 and not dare to arraign divine wisdom1 or charge folly on ,god4 ,but in the case before us1 his wisdom is in many respects discernable1 as will appear from a consideration of some of the objections which are made against the gospel1 and against the means appointed of ,god to propagate it4 ,one of the objections is taken from the supposed unsuitableness of the means4 ,considered in itself this made an objection4 ,it is said the all-wise ,god would not have appointed them--that to appoint a company of poor1 despised1 ignorant fishermen1 as prime ministers of a religion1 is sufficient to prove that it is not from ,god1 who always useth the best means and most suitable instruments4 ,it is not strange that this should have been objected at the beginning of the gospel story1 before any effects of the apostles labors appeared4 ,it is a natural objection for the1 proud1 who thought themselves the best judges of wisdom and propriety1 to have made at that day4 ,but it comes with an ill grace from modern infidels1 who cannot deny that ,christianity triumphed over the power and learning of the world combined against it1 though such means only were used to propagate it--such weak instruments employed in it4 ,naaman1 the ,syrian1 reasoned at first like one of these objectors1 but the success which attended the prophets directions convinced him of his error4 ,why has not the same the like effect on these8 ,surely1 had this counsel been of men1 it would have come to nought4 ,under the circumstances in which ,christianity made its appearance1 it would have been easily overthrown2 but the power of the world could not overthrow it1 or prevent it from spreading far and wide4 ,it continued--it prospered --and every opposing system fell before it4 ,means and instruments which human wisdom would have judged most suitable1 could have done no more4 ,the success of measures in a contest like this1 proves their fitness4 ,under this head it is further objected that the first ministers of the gospel were ignorant of the arts and sciences cultivated by the polished nations of the age--that therefore1 they were despised1 especially by the ,greeks4 ,despised they might be by those who professed themselves wise had become fools4 ,yet they had all the knowledge which their work required imparted to them from above4 ,the language of the schools would have been ill adapted to the simplicity of the gospel4 ,it would have been unintelligible to many of those to whom the gospel was sent4 ,the gospel offers salvation to the unlearned1 equally as to the learned--should be expressed1 therefore1 in language easy to be understood4 ,had the apostles and evangelists used the abstruse language of the schoolmen1 to many they would have spoken in an unknown tongue4 ,had the scriptures been written in such language1 they would have been much more obscure than they now are4 ,though the gospel is plainly written1 it may be rendered dark and mysterious1 by a metaphysic dress1 ,it is a peculiar excellency of the scriptures that they are mostly written in the plain language of common sense--so plainly1 that he may run who readeth them4 ,two of the ,new ,testament writers were men of letters1 ,paul and ,luke2 and we find more obscurity in their writings1 especially those of the former occasioned by allusions to the sciences and usages of the age1 than in the other writers of that holy book4 ,the ,apocalypse is indeed abstruse1 but this is not occasioned by the language1 which is plain1 but by the subject4 ,that book is chiefly prophetic2 and therefore expressed in the metaphors of prophetic style4 ,prophecy is not generally designed to be fully understood1 till explained by the accomplishment4 ,to take occasion from those who might object to the illiterate character of primitive gospel ministers1 a ,paul1 and a ,luke were found among them2 but neither of them was among those first called to the ,christian ministry4 ,those first sent forth to preach the gospel were unlearned men4 ,the great truths of the gospel had been taught1 and many had received them before these 7especially ,st4 ,paul7 had become believers--that the faith of the first followers of ,christ1 might appear1 not to stand in the wisdom of men1 but in power of ,god4 ,had the primitive ministry been learned philosophers1 or renowned rhetoricians1 suspicions might have arisen that mankind had been deceived1 that they had been bewildered by the subtlety of science1 or charmed by the fascinating power of eloquence1 into the belief of a scheme which they did not understand4 ,this cannot be suspected when the character of the first ,christian ministers is considered1 and the progress which ,had been made in propagating the gospel1 before any of the learned were joined as their assistants in the work4 ,the propriety of the gospel method1 may be farther argued from the nature of the gospel4 ,wisdom of words is not necessary to communicate gospel truths1 or deep penetration1 sufficiently to understand them4 ,it was a remark of the apostle that not many wise men after the flesh1 not many mighty1 not many noble1 were called4 ,the same observation may yet be made4 ,people of plain common sense more often receive the gospel1 and favor the things of true religion1 than those who affect superior powers1 and to understand all mysteries4 ,those who are wise in their own imaginations1 often reject the counsel of ,god against themselves1 and put from them offered salvation4 ,the manner in which the apostles and their fellow laborers preached the gospel1 hath also been objected to as unwise4 ,their preaching was chiefly a plain unaffected exhibition of truth1 laid before those who heard them1 and left with them4 ,to produce faith in ,christ1 they declared the time1 place and circumstances of his birth1 referring to the prophecies which foretold them--declared the concurring testimonies of angels and inspired persons1 who gave witness for him--exhibited sketches of his life--his teaching--his miracles--declared his prediction of his own death1 with the manner1 time1 and place--also of his resurrection on the third day1 and the fulfillment of those predictions4 ,they referred to his foretelling ,peter's fall and recovery2 ,judas' treachery and end1 with the events which followed--they referred also to ,christ's teaching and miracles--to those which attended his sufferings and resurrection--they adduced the evidence which they had of his death and resurrection--declared the opportunities which they had with him after his passion--the instructions they received from him--the orders which he gave them1 and his ascension from the mount of ,olives1 of which they were witnesses1 confirming their words with signs following4 ,to persuade men to receive and obey the gospel1 they declared the consequences to those who received1 and to those who rejected it --that the same ,jesus who had died on the cross1 was appointed by the ,father1 to be the ,judge of quick and dead--that he would come again in like manner as he had gone away--that all mankind must appear before his judgment seat to give an account of themselves1 and receive the deeds done in the body1 that those who flee for refuge to the hope of the gospel1 will find mercy1 and be made forever happy with ,god1 but those who neglect the gospel will be sent away into everlasting punishment4 ,such interesting truths1 those ministers of ,christ laid before mankind1 and left with them for their consideration4 ,but they used no rhetoric to impress them4 ,neither did they appeal to the passions of their hearers2 in which they followed the pattern set them by their ,lord1 who did not strive1 nor cry1 nor cause any man to hear his voice in the streets4 ,with only a fair statement of those truths1 accompanied with the offer of mercy and grace to help in time of need1 they left mankind to choose for themselves and abide the consequences4 ,this some have thought an improper manner of calling men into the kingdom of ,christ2 that had been more pathetic in their addresses1 and more argumentative in their applications1 they would have labored with more effect2 that this plain and simple method is unworthy of ,god1 and1 not likely to be from him4 ,if we consider the nature and design of ,christianity1 such objections will have little weight4 ,it is not the design of heaven to compel men to obey the gospel1 or to drive them to an unwilling submission to ,christ4 ,if an exhibition of gospel truth and beauty1 and the consequences of receiving or rejecting its overtures1 are discarded2 if men refuse1 by these means to be persuaded1 they are left1 and the consequences follow4 ,to ,people of sober sense1 this method appears rational4 ,it is not probable that those who are not thus prevailed with to embrace the gospel1 would in any other way be made ,christians indeed4 ,people who are frightened into religion seldom persevere4 ,neither do those whose passions are so inflamed that they appear1 for a time1 in ecstasies4 ,when their passions subside1 they grow cool1 and their religion dies4 ,if the great truths of religion1 laid before men1 as was done by ,christ and his apostles1 do not avail to render them rationally and sincerely religious1 little value is to be put on those heats of imagination1 which produce temporary raptures1 and set some on fire in religion4 ,such ardent love doth not abide2 it soon cools1 and commonly leaves those who had been the subjects of it no better than it found them1 and but too often much worse4 ,but while some object to the simplicity of the gospel1 and to the plain language and address of the primitive ministry1 others are offended at the mysteries in the ,christian system4 ,who can understand some things contained in what is called a revelation8 ,and what valuable ends can be answered by a revelation which is unintelligible8 say these objectors4 ,but1 those points in the ,christian scheme which are too deep for human comprehension1 do not relate to practice4 ,all required1 in relation to them1 is an assent to their truth1 on the credit of ,god's word4 ,this is neither difficult nor unreasonable4 ,perhaps with only human powers1 it may be impossible to comprehend those subjects which are left mysterious in divine revelation2 but are they incredible if ,god hath declared them8 ,few would be the articles of our creed1 did we admit the belief of nothing which we do not understand4 ,we carry mysteries in ourselves4 ,we are compounded of soul and body1 but who explain the connexion2 tell us the essence of either the one or the other1 or define the principles on which the soul commands the body8 ,we are lost in ourselves1 and in all the objects which surround us4 ,whatever ,god hath declared1 we are bound to believe because he hath declared it2 and whatever he hath enjoined1 we are bound to do because he hath enjoined it1 though the reasons of his injunctions may not be revealed4 ,god is under no obligations to explain matters to us4 ,god is greater than man4 ,why dost thou strive with him8 ,he giveth not account of his matters4 ,others object because the ,gospel is not sent to all nations4 ,that ,god should be supposed to communicate to some1 and not to others they allege to be unreasonable and sufficient to destroy its credit2 especially1 as the book which claims to be a revelation teacheth that there it no respect of persons with ,god4 ,that ,god makes his creatures to differ respecting talents and advantages1 is a truth not to be denied4 ,those who on this account1 object to the truth of the gospel1 will not deny it4 ,if ,god makes differences respecting every thing else1 why not respecting religion8 ,where is the injustice or impropriety of trying some with gospel advantages2 others only with the light of nature8 ,if requirements vary with betrustments1 none have reason to complain2 and that this is the case is plainly the language of revelation499 ,with equal reason might the hand of ,god in creation be denied1 because different grades are found among creatures1 and some have greatly the advantage over others2 and in providence because its distributions are unequal4 ,that these inequalities are observable1 and that they are the work of ,god1 will be acknowledged by all who believe the being of a ,god1 and his providential government4 ,if any are disposed to call these in question1 we turn from them4 ,to reason with them would be in vain4 ,that which may be known of ,god is manifest in them2 for ,god hath shewed it unto them4 ,for the invisible things of him1 from the creation of the world1 are clearly seen1 being understood by the things that are made1 even his eternal power and ,godhead2 so that they are without excuse4 99 ,vid4 ,discourse on ,romans1 ii4 #aa4 ,a scoffing age may cry out against ,christianity4 ,to some it may be a stumbling block2 to others foolishness4 ,men may exclaim against the gospel1 and against the doctrines and duties of it1 and the means which have been used of ,god to propagate it4 ,still the foolishness of ,god is wiser than men1 and the weakness of ,god is stronger than men4 ,so it hath been in times past2 so it will be in times to come4 ,the foolish1 the weak and base things of the world1 have confounded and brought to nought1 all the world termed wise1 and great1 and mighty4 ,imperial ,rome at the summit of her greatness1 could not crush the cause of him who died on ,calvary6 ,had this counsel or work been of men1 it would have come to nought4 ,probably the name of ,jesus1 would long ere now have perished from the earth4 ,but all his enemies could do nothing effectually against him4 ,they could only do what ,god's counsel had determined to be done4 ,christianity hath still its enemies2 of the same character with those of old4 ,they have overthrown the faith of some4 ,others they may seduce4 ,that scoffers should arise1 in the last days walking after their own lusts2 that some should deny the ,lord that bought them1 and that many should follow their pernicious ways1 were foretold by an inspired apostle1 and they turned to us for a testimony4 ,we are called a ,christian people4 ,if we believe the gospel1 happy are we if we obey it4 ,the generality profess to believe it4 ,but how is it received8 ,do not many neglect it8 ,do not some who assent to its truth1 go their way to their farms1 or their merchandize1 regardless of it1 neither confessing ,christ before men1 nor seeking an interest in him8 ,if the gospel is from ,god1 to such neglecters ,of the grace it offers1 it must be a favor of death unto death6 ,and is not their number great8 ,doth it not increase from year to year1 from age to age8 ,to these who are taken up with sensual pleasures1 and with minding only earthly things1 ,st4 ,paul would say even weeping you are enemies to the cross of ,christ1 and your end will be destruction4 ,let us be persuaded to bring home these considerations to ourselves4 ,we are deeply interested in them4 ,the secrets of our hearts will ere long be judged by the gospel of ,christ4 ,to those who will not receive and obey the gospel1 we have only to say1 ,notwithstanding1 be ye sure of this1 that the ,kingdom of ,god is come nigh unto you4 99 99 99 99 99 99 ,,sermon ,,iii4 ,the ,declensions of ,christianity1 an ,argument of its ,truth44 ,luke xviii4 #h4 ,when the ,son of man cometh1 shall he find faith on the earth8 ,he that believeth and is baptized shall be saved2 but be that believeth not shall be damned4 ,so certified the risen ,savior4 ,faith is made a condition of salvation4 ,but ,god requires only a reasonable service4 ,he must then have given evidence of the truth to which ,he requires assent4 ,he hath given it abundantly2 ,christians are compassed about with a cloud of witnesses4 ,the proofs of ,christianity are of two kinds2 external and internal4 ,both are strong4 ,united they leave infidelity without excuse4 ,of external1 the chief are miracles and prophecy4 ,miracles carried conviction to beholders2 and were designed to give credibility to special messengers4 ,prophecy is a standing evidence1 by which testimony is borne to the truth of revelation2 yea1 it is a growing evidence1 which gains strength by every fulfillment4 ,some may envy those who lived in this age of miracles supposing them sufficient to banish every doubt4 ,but the proof arising from the fulfillment of prophecy1 which we enjoy above them1 is equal if not superior to theirs4 ,the prophecies contain sketches of the history of man1 and of the plan of providence1 from their respective dates to the end of the world4 ,those which relate to the declensions of religion1 which were to take place under the gospel dispensation1 will now only be considered4 ,from those declensions1 arguments are drawn against the truth of ,christianity4 ,was ,christianity from ,god1 he would verify the declaration made by him who claimed to be his ,son4 ,the gates of ,hell shall not prevail against it4 ,but they do prevail4 ,what was once said of its author1 ,behold the world is gone after him1 will now apply to its enemy4 ,this religion is not therefore from ,god1 but of man's device4 ,propt up as it is1 by human laws1 and supported by the powers that be1 it totters towards ruin4 ,left to itself1 it would soon fall and come to nought4 ,such are the proud vauntings of infidelity1 when iniquity abounds and the love of many waxeth cold4 ,so when ,christ hung on the cross1 and when he slept in the tomb1 ignorant of consequences1 his disciples wept and lamented1 and the world rejoiced2 but the time was short4 ,soon the world was confounded and the sorrow of his disciples was turned into joy4 ,,if the declensions which we witness1 are foretold in scripture1 they are no occasion of surprize4 ,yea1 instead of weakening our faith1 they may reasonably increase it4 ,and when we consider the assurances given us1 that these declensions were to antecede the universal prevalence of true religion2 they may also serve to increase our hope4 ,to shew that these declensions are foretold1 and that we may expect yet greater abominations1 than have hitherto appeared1 is attempted in the following discourse4 ,when the son of man cometh shall he find faith on the earth8 ,that ,christ is here intended by the ,son of man2 and that faith will be rare among men at the coming of his1 referred to1 are not doubtful matters4 ,but what coming of ,christ is here referred to8 ,this is first to be ascertained4 ,the coming of ,christ refers in the scripture1 to several events4 ,sometimes to his incarnation2 sometimes to the destruction of ,jerusalem1 and the ,jewish polity2 sometimes to his coming to judgment2 and sometimes to the beginning of that universal dominion which he is to exercise on earth in the latter days4 ,each of these is the subject of several prophecies4 ,christ's incarnation1 or his coming to dwell with men1 and to obey and suffer for their redemption1 was a principal subject of the old testament prophecies4 ,to him gave all the prophets witness4 ,the divine justice executed on the ,jews1 in the destruction of their chief city1 and polity1 is also termed ,christ's coming4 ,this was the subject of several prophecies of old4 ,it was foretold by ,moses1 and sundry others who lived before the gospel day2 but more particularly by ,christ1 in person just before his sufferings4 ,to this event the desolations foretold in the twenty fourth of ,matthew1 and its parallels in the other gospels1 had a primary reference4 ,the metaphors used to describe it are strong4 ,they have been supposed to refer to the general judgment2 and they have1 no doubt an ultimate reference to it4 ,but they refer1 more immediately to another coming of ,christ2 his coming to render to the ,jews according to their demerits as a people1 soon after they should have filled up the measure of their iniquity by his crucifixion2 which by the circumstances attending it1 became a national act4 ,that this coming of ,christ was particularly intended in those predictions1 is1 from several considerations apparent4 ,that the ,christians of that age1 who were conversant with the apostles1 and instructed by them1 received this to be the meaning of those prophecies1 and that they fled at the approach of the ,roman armies1 and escaped the destruction which came on the ,jews1 are matters of notoriety4 ,and that this was the primary meaning of those prophecies1 is further evident from an express declaration which they contain2 ,verily ,i say unto you1 ,this generation shall not pass away till all these things be fulfilled4 ,this closeth the prophecy4 ,the whole must therefore have received a primary accomplishment1 before that generation did pass away4 ,this was fulfilled in the destruction of ,jerusalem by ,titus4 ,christ's coming to judgment1 is often foretold in every part of the new testament1 to pass over the intimations given of it in the old4 ,but none of these can be the coming of the ,son of man1 referred to in the text4 ,that it cannot refer to his incarnation is evident1 from the time in which the declaration in the text was made4 ,his coming in the flesh had been then accomplished4 ,neither can it refer to his coming to punish ,jewish apostasy and ingratitude2 or to his coming to judge the world in righteousness1 because the moral state of the world at neither to those periods1 answers to the description here given4 ,shall he find faith on the earth8 ,the ruin of the ,jews by the ,roman armies1 happened about thirty six years after ,christ's crucifixion4 ,long ere that time the spirit had been poured out1 and many had embraced the gospel4 ,the apostles and evangelists1 had gone1 not only to the lost sheep of the house of ,israel1 but also into the way of the ,gentiles2 had called those who were afar off1 as well as those who were near2 their sound had gone into all the earth1 and their words to the end of the world4 ,neither had they labored among the ,gentiles in vain4 ,st4 ,paul spake by the ,spirit when he declared to the ,jews that the salvation of ,god was sent unto the ,gentiles1 and they would hear it4 ,his word was verified4 ,many were added to the ,lord1 and the number of the disciples was multiplied4 ,such was the state of the world1 at that coming of the ,son of man4 ,faith was then to be found on the earth1 if not among ,jews4 ,when ,christ shall come to judgment1 we have reason to believe1 that faith will also be found on earth2 and more than at that period we have now considered4 ,the scriptures of both testaments1 abound with predictions of the universal prevalence of religion1 in the latter days2 of the whole worlds rejoicing under the auspicious government of the ,prince of ,peace2 of restraints laid on the powers of darkness1 that they should not deceive and seduce mankind4 ,and though we are taught that the old serpent will afterwards be loosed1 for a little season1 and go forth to deceive the nations which are in the four quarters of the earth1 we have no intimation that the main body of the ,church will be corrupted by his influence1 or injured by his power4 ,his adherents may compass the camp of the saints1 and the beloved city1 but will make no attack upon them4 ,fire will come down from ,god out of heaven1 and destroy them4 ,by some special1 perhaps miraculous interpolation of providence1 the people of ,god will be protected and delivered4 ,st4 john1 who gives more particulars of the latter day glory1 than those who had gone before him1 fixes the term ,christ's reign on earth a thousand years1 which he represents to be those next preceding the judgment4 ,and agreeably to the statement which he hath made1 a numerous body of saints will then be found to welcome their ,lord1 and rejoice before him at his coming4 ,to this agree the other prophets who treat of this subject4 ,no other limits the term of ,christ's reign2 or mentions ,satan's being enlarged and permitted any measure of deceptive influence1 after the restraints laid upon him at the beginning ,christ's reign4 ,but others foretell the happy day1 and several seem to dwell delightfully upon it1 and represent it as continuing to the end of time2 and none give the remotest hint that it is to terminate1 and iniquity again to become universally prevalent4 ,isaiah often mentions it1 and dilates more largely upon it than any other who lived before the gospel day4 ,from his representations we should expect it to terminate only with time4 ,i will make the an eternal excellency--violence shall no more be heard in thy land2 wasting nor destruction within thy borders--the sun shall be no more thy light by day2 neither for brightness shall the moon give light unto thee1 but the ,lord shall be unto thee an everlasting light1 and thy ,god thy glory--the days of thy mourning shall be ended--thy people shall be all righteous2 they shall inherit the land forever4 ,by the little horn in ,daniel's vision1 ,antichrist is doubtless intended4 ,when at his fall ,christ is to take the kingdom2 or it is to be given to his people1 it is to be an abiding kingdom4 ,and there was given unto him dominion1 and glory1 and a kingdom1 that all people1 nations and languages1 should serve him2 his dominion is an everlasting dominion1 which shall not pass away1 an his kingdom that which shall not be destroyed4 ,this is a prophecy of the universal prevalence of true religion in the last days1 after the reign of ,antichrist shall have come to an end4 ,by the explanation in the latter part of the chapter1 the saints are from that period to have the dominion4 ,it is no more to be taken from them4 ,the saints of the most high shall take the kingdom1 and possess the kingdom for ever1 even forever and ever--and the kingdom and dominion1 and the greatness of the kingdom under the whole heaven1 shall be given to the people of the saints of the most high1 whose kingdom is an ever lasting kingdom1 and all dominion shall serve and obey him4 ,these representations agree with that made to ,st4 ,john1 who saw the church guarded and protected from infernal power and influence1 at the close of the millennium4 ,the only difference consists in the mention of a few particulars by the apostle1 which were not communicated to the prophets2 such as the term of ,christ's reign on earth2 and some fruitless attempts of the powers of darkness against his people1 after that term shall have expired4 ,the coming to judgment cannot therefore be intended in the text4 ,there will then be faith on the earth4 ,but if we consider that which is noted in the scripture of truth1 respecting the moral state of the world before and at the time of ,christ's coming to reign upon it1 we shall find it answering to this description4 ,we will therefore1 first take a general view of the prophecies respecting the moral state of the world1 under the gospel dispensation8 ,then a more particular view of the great declensions which were to take place1 with a special reference to the state of religion at the approach of the latter day glory4 ,the ,savior1 in person1 and by his ,spirit1 gave general intimations to the apostles1 of the times which were to pass over them1 and over his church4 ,when they were ordered to preach the gospel in all the world1 beginning at ,jerusalem1 they were forewarned that the ,jews would reject their testimony1 and persecute them1 as they had persecuted their ,lord--that soon after there would be great distress in that land1 and wrath upon that people--that they would fall by the sword2 be led captive into all nations1 and that ,jerusalem would be trodden down of the ,gentiles1 till the times of the ,gentiles should be fulfilled4 ,the comforter which was to teach them all things1 not only explaining the nature of ,christianity1 and causing them to understand it1 but also to unveil futurity before them1 taught them1 that after the ,jews had rejected the gospel1 the ,gentiles would receive it1 and the church grow and become great2 that a falling away would afterwards follow1 which would spread wide1 and continue for a longtime1 till it became nearly total2 that when such was the state of the church1 ,christ would come1 take the kingdom1 and reign on earth4 ,such were the outlines of futurity1 relative to ,christianity1 as sketched out before the apostles4 ,but if we descend to particulars1 and examine the prophecies with attention1 we shall find that the defections1 which were to take place antecedent to the reign of the ,redeemer1 were to be of two kinds--that they were to arise at different times1 and from different sources--that one was to be a corruption of religion1 the other a rejection of it--that the former was to antecede and prepare the way for the latter4 ,this will be the subject3 of another discourse4 99 99 99 99 99 99 ,,sermon ,,iv4 ,the ,declensions of ,christianity1 an ,argument of its ,truth4 ,luke xviii4 #h4 ,when the ,son of man cometh1 shall he find faith on the earth8 ,that the coming of the ,son of man1 is here intended of ,christ's coming at the commencement of the latter day glory1 hath been alleged in the preceding discourse1 and several considerations adduced in proof4 ,additional evidence will arise from a view of the prophecies relative to the great declensions which were to take place in the church1 during the gospel day4 ,these1 we observed1 are of two kinds1 one1 a corruption of religion1 the other its rejection4 ,the intimations given of them in the new testament1 are chiefly found in the writings of ,st1 ,paul1 ,peter and ,john4 ,they are noticed also by ,jude4 ,the two former suffered martyrdom under ,nero4 ,when the time of their departure drew nigh1 they had separately a view of the then future state of the church2 particularly of the declension which were to take place in the kingdoms of this world1 shall become the kingdom of our ,lord and ,christ4 ,st4 ,john had the same opened to his view in the isle of ,patmos4 ,st4 ,paul in his second epistle to the ,thessalonians1 after rectifying the mistake of those who thought the day of judgment then at hand1 proceeded to inform them that there would be great declensions in the church before the end of the world4 ,let no man deceive you1 by any means1 for that day shall not come1 except there come a falling away first1 and that man of sin be revealed1 the son of perdition2 who opposeth himself above all that is called ,god1 or is worshipped2 so that as ,god1 he sitteth in the temple of ,god1 shewing himself that he is ,god4 ,the antichristian defection is here evidently intended4 ,the apostle toucheth on the same subject in his first epistle to ,timothy1 and directs him to put the brethren in remembrance of these things1 to prevent surprise when they should happen4 ,this was the first great declension which was to be permitted in the church4 ,in his second epistle to the same ,christian bishop1 written not long before his death1 he resumes the subject of the defections which were to happen in the church1 but with a more particular reference to defections of a different kind1 and of a latter date4 ,having exhorted ,timothy to faithfulness in the discharge of official duty1 he adds a reason2 ,for the time will come when they will not endure sound doctrine2 but after their own lusts1 shall heap to themselves teachers1 having itching ears2 and they shall turn their ears from the truth1 and shall be turned unto fables4 ,this doth not answer to the ,romish defection4 ,it was never the character of that church to heap to themselves teachers4 ,they never ran after those of other persuasions1 who brought new doctrines4 ,their errors were of the contrary kind4 ,they rejected and persecuted every teacher who did not derive from their infallible head1 and teach as he directed4 ,but itching ears have misled many of those1 who are moved away from the hope of the gospel4 ,by turning to fables they have made shipwreck of faith1 and fallen a prey to those who lie in wait to deceive4 ,st4 peter wrote with equal plainness of the general defections2 but those of infidelity are the subject of his prophecies--,there shall be false teachers among you1 who privily shall bring in damnable heretics1 even denying the ,lord that bought them1 and bring upon themselves swift destruction4 ,and many shall follow their pernicious ways2 by reason of whom the truth shall be evil spoken of4 ,the heresies here intended are depicted too minutely to be mistaken4 ,the heresiarchs are described as immoral1 vain and proud1 pretending to superior knowledge and penetration1 despising law and government1 and trampling them under their feet4 ,toward the close of his second epistle1 the apostle remarks1 that he wrote to stir up pure minds by way of remembrance2 that they might be mindful of the words spoken before1 by the holy prophets--that is1 of the predictions of inspired men1 who had forewarned them of those deceivers--,knowing this first1 that there shall come in the last days1 scoffers1 walking after their own lusts1 and saying where is the promise of his coming8 ,and he refers them to ,st4 ,paul1 who had predicted their rise in the church--,even as our beloved brother ,paul also1 according to the wisdom given unto him hath written unto you3 ,as also in all his epistles1 speaking in them of these things--,he adds --,ye therefore1 beloved1 seeing ye know these things before1 beware1 lest ye also1 being led away with the error of the wicked1 fall from your own stedfastness4 ,the short epistle of ,st4 ,jude is little other than a prophetic description of the same apostasy and its leaders1 whom he terms ungodly men1 turning the grace of ,god into lasciviousness1 and denying the only ,lord ,god1 and our ,lord ,jesus ,christ--,these are murderers1 complainers1 walking after their own lusts1 and their mouths speaking great swelling words--,but beloved1 remember ye the words which were spoken before of the apostles of our ,lord ,jesus ,christ2 how they told you there should be mockers in the last time1 who should walk after their own lusts4 ,the errors of ,rome are not here intended4 ,they are manifestly errors of a later date1 which were to appear after those of ,rome should subside1 having lost their influence4 ,it is repeatedly noted that they were to arise in the last days4 ,they are errors of which this age is witness--errors which have spread1 and are yet spreading8 those of infidelity and atheism1 with their usual attendants1 immorality in every hideous form4 ,we should therefore remember the words which were spoken before--the warnings which have been given us of those defections1 which were to intervene those of ,antichrist1 and the coming of the ,son of man4 ,the ,apocalypse1 though of more difficult interpretation1 contains some particulars sufficiently intelligible and to our purpose4 ,the writer enlarges on the ,romish apostasy1 which he describes more minutely than any who had preceded him1 both in its rise and progress1 and also in the circumstances which should attend its overthrow4 ,he foretells the spirit1 pride1 riches1 glare of ornaments1 strange abominations1 and unprecedented cruelties2 the power1 signs and lying wonders1 which were to render ,rome the wonder and dread of the whole earth4 ,the portrait is in every part so exact and circumstantial1 that none who are acquainted with the history of that church1 can mistake it2 unless blinded by interest or prejudice4 ,the apostle predicts also the other great defection which was to follow the antichristian1 though in language more obscure and figurative1 ,and ,i saw three unclean spirits1 like frogs1 come out of the mouth of the dragon1 and out of the mouth of the beast1 and out of the mouth of the false prophet for they are the spirits of devils1 working miracles1 which go forth unto the kings of the earth1 and the whole world1 to gather them to the battle of the great day of ,god ,almighty4 99 99 ,vid4 a discourse on this subject by ,timothy ,dwight1 ,d4,d4 ,president of ,yale ,college1 printed at ,newhaven1 ,a4,d4 #agih4 ,it deserves particular notice that all these strange declensions1 which were foretold1 as to take place in the church1 and world1 are represented as antecedent to ,christ's reign on earth1 and terminating before the commencement of that blessed era4 ,it is farther to be observed that during the whole antichristian defection1 ,god's two witnesses were to prophecy clothed in sackcloth4 ,god would have a small1 but sufficient number of faithful servants1 who1 in low and humble circumstances1 would maintain the truth and be witnesses for him during the reign of man of sin4 ,but about the end of his reign1 they will have finished their testimony4 ,their enemies will then prevail against them and destroy them1 and for a short term there will be none to stand up for ,god --none to warn the wicked1 or to disturb them in their chosen ways4 ,and they are represented as exulting in their deliverance from the society of those who amidst their departures from the living ,god1 had tormented them1 by warnings of future wrath1 and an eternity according to their works4 ,for this is the way in which ,god's witnesses torment the wicked4 99 99 99 99 ,comparatively ,none4 ,the number will be exceedingly small--the times resemble those just before the flood1 when ,noah was said to stand alone4 ,the pageantry of ,romish worship may be kept up in that church1 till mystical ,babylon shall be destroyed1 in the awful manner foretold in the ,revelation2 but infidelity hath long since1 tipped the foundation of catholic religion1 being grafted on the ruins of superstition4 ,the absurd doctrines1 and legendary tales of popery1 may have been credited in the dark ages1 when many of the clergy were unable to write their names1 or so much as read their alphabet2 but the belief of them is utterly inconsistent with the light everywhere diffused since the revival of literature4 ,tormented them4 ,this language is remarkable4 ,it intimates that the pains occasioned in the wicked1 by the warnings of the faithful are the same1 in kind1 as those of the damned1 and that they are often severe4 ,this accounts for the mad joy of infidelity--for the frantic triumphs of those who have persuaded themselves that religion is a fable4 ,it accounts for the representation here given of the conduct of an unbelieving world1 when infidelity shall have become universal1 and the dead body of religion lie exposed to public scorn4 ,such is the time here foretold--a time when the age of atheism may be vauntingly termed the age of reason4 99 99 99 99 99 ,god's witnesses testify not only against antichristian errors1 but also against infidelity and the immorality it occasions4 ,when he ceases to have witnesses there will be none to testify against either the one or the other4 ,the world must then be deluged in infidelity and atheism4 ,this agrees with the representation given by the apostle2 who describes the enemies of ,god as refusing graves to his slaughtered witnesses1 and causing their dead bodies to lie exposed to public view1 that they may rejoice over them1 and congratulate one another on their deliverance from the company of those who had disturbed them in their sinful indulgences2 and such as continuing to be the state of the people1 and kindreds1 and tongues1 and nations1 till the witnesses are raised from the dead and ascend to heaven in the presence of their enemies2 when ,christianity will revive1 and ,christ's reign on earth begin4 ,these representations may be designed to intimate that the term in which infidelity will appear to be universal1 will be so short that the warnings of the faithful will not be forgotten--that they will be kept in mind by the exultations occasioned by deliverance from the fears of religion1 and from the presence of those who had excited those fears1 by exhibiting proofs of religion which they could not refute4 ,and how natural and common are such exultations1 with those devoid of religious fear8 ,but agreeably to the view given by the apostle1 when such shall have become the state of the world1 and the nations shall be thus felicitating themselves in full persuasion that all religion is a dream1 and death an eternal sleep1 the signals of ,christ's coming to take the kingdom1 will be given1 and witnesses of the truth of ,christianity1 which cannot be disputed1 suddenly arise1 to the surprize and confusion of scoffing sinners2 multitudes of whom will be swept off by desolating judgments to prepare the way for the people of the saints of the most high1 whose kingdom is an everlasting kingdom4 ,for that desolations are to close the sad scene of apostasy1 and prepare ,christ's way is clearly foretold2 particularly by ,st4 ,john1 who beheld1 in vision1 the kings of the earth1 and of the whole world1 gathered to the battle of the great day of ,god ,almighty2 and saw such an effusion of their blood1 that the harvest of the earth might be considered as reaped1 the vine of the earth as cut and cast into the great wine press of the wrath of ,god1 whence flowed blood to the horses bridles4 99 ,thus from the general tenor of prophecy it appears that infidelity will have overspread the world when the ,son of man shall come to reign upon it3 ,and as this agrees to no other coming of his foretold by the prophets1 there can be no reasonable doubt what coming is intended in the text4 ,if we keep these things in mind1 we will not wonder at the declensions of religion and prevalence of infidelity4 ,they will remind us of the remark made by our ,savior to his sorrowing disciples just before his sufferings1 these things have ,i told you1 that when the time shall come1 ye may remember that ,i told you of them4 ,before1 or about the time of this coming of the ,son of man1 ,antichrist will fall--,mahomedan delusion terminate--,the ,jews look to him whom they pierced1 and mourn--be gathered the second time from their dispersions1 and returned to their own land1 and the fullness of the ,gentiles be brought in4 ,perhaps these may be the signs of ,christ's coming1 intended by the resurrection of the witnesses1 ,when these events shall take place the ,lord will be king over all the earth4 ,in that day there will be one ,lord and his name one4 99 ,revelation xiv4 #ae1 #bj4 ,,reflexions ,if we do not mistake the coming of the ,son of man1 here referred to1 gloomy is the prospect now immediately before us4 ,hitherto ,god hath had his witnesses2 but ere long they will cease from their labors1 and leave infidelity undisturbed4 ,that the cause of the redeemer was to be depressed1 before its universal prevalence in the latter days1 is plainly revealed4 ,the only difficulty is to ascertain the manner4 ,bishop ,newton expects another confederacy of the catholic powers to destroy the followers of the ,lamb1 which will so nearly succeed1 that for a short term none will dare to appear as his followers4 ,but if infidelity was to intervene the antichristian defection1 and prevalence of religion in the latter days1 is this hypothesis probable8 ,is it not more reasonable to expect that destruction of the witnesses in another way1 and by other enemies--by the mockers and scoffers of the last times1 who should be generated by papal error and superstition8 ,and doth not the present state of the world confirm these expectations8 ,the catholic religion hath been declining for several ages4 ,it received a deadly wound from ,luther and his associates1 which hath not yet been healed4 ,from that period it hath dwindled1 and is now little more than a name4 ,but infidelity hath been1 for almost an equal term progressing1 and already stalks out to public view3 ,yea1 it vaunts with shameless pride1 as though sure of victory4 ,and we are constrained to acknowledge1 that of a truth1 it hath laid waste nations and their countries6 ,our expectation is farther confirmed by observing the change which is made in the weapons of internal warfare4 ,these are no longer bonds1 imprisonments1 tortures and death1 but the shafts of ridicule1 and sneers of contempt4 ,trials of cruel mocking1 now exercise the faith and patience of the saints4 ,religion1 the dignity and hope of man1 hath become the sport of stupid infidels6 ,the jest of sorry witlings6 ,these hissings of the serpent are every where to be heard6 ,internal malice1 never before made so general attack in this way4 ,perhaps1 with all his sagacity the adversary did not suspect that creatures made for eternity could be driven from the way of peace by the derision of fools1 till taught it by experience4 ,but this hath been found his most successful weapon6 ,it hath done greater mischief to ,christianity1 than all the rage of persecution6 ,many account it honorable1 to suffer1 pain or loss1 with patience1 and to face danger and death with fortitude2 but few think themselves honored by scorn and reproach4 ,human nature is here attacked on its weakest side4 ,some ,european scoffers1 of high rank1 during the last age took the lead in this mode of attack on ,christianity2 and have been followed by a countless throng of noble and ignoble1 learned and unlearned1 down to this day4 ,few infidels are so modest as not to affect wit on the subject of religion2 few witticisms so contemptible as not to meet the approbation and receive the applause of brother infidels4 ,that strong combinations have been formed against ,christianity1 and also against civil government1 in the kingdoms of ,europe1 and that they have too successfully undermined both1 is an acknowledged fact4 ,in the leaders of those conspiracies we discover all the traits of character1 attributed in prophecy to the scoffers who should arise in the last days4 ,when every circumstance1 in events so remarkable agree with the predictions1 can doubt remain whether the predictions are fulfilled8 ,there hath been faith in this land4 ,it is not yet extinct4 ,but we are importing the principles1 and practices of ,europe4 ,the ,mockers of the last times are now to be seen on this side the ,atlantic4 ,many follow their pernicious ways4 ,we have reason to expect the evils to increase till ,the godly cease and the faithful fail from among us4 ,for when the ,son of man cometh shall he find faith on the earth8 ,this land will also be overspread with infidelity6 ,the whole world lie in wickedness6 ,there may be partial revivals of religion1 but no general reformation is to be expected2 and after every refreshing1 the declensions will probably be greater than before4 ,fanatic emotions1 here and there1 may flatter some who are friends to religion1 but they only serve to accelerate the spread of infidelity4 ,it is a gloomy thought6 ,the serious soul saddens2 sorrow fills the good man's heart1 if1 when he sees little regard paid to religion1 he expects yet greater defections6 ,if when he sees but few of those who are rising into life1 paying attention to the best things1 he expects still fewer of their descendants to be wise and good6 ,yea that the declensions will continue and increase1 till all flesh shall become corrupt1 and the earth be filled with violence6 ,would to ,god these expectations might not be realized2 for they are exceedingly distressing4 ,but they appear to us to be dictated by the spirit of truth1 and confirmed by the history of the world1 and by the progress of events opening to view4 ,one consideration1 however1 ministers consolation1 shining through the gloom2 namely1 the long1 holy1 happy period1 which may be expected to follow the dark term now approaching4 ,by dark we mean only in a moral view4 ,respecting arts and sciences1 mankind may never have been more enlightened than at present4 ,but this is foreign to religion4 ,when ,egypt1 ,greece1 and ,rome1 were the seats of the muses1 they remained as devoid of religious knowledge1 as the most ignorant barbarians4 ,arts and sciences may still flourish1 and yet deeper researches be made into the arcana of nature1 while religion is dying and atheism succeeding in its place4 ,some intervening links are necessary to connect present age with the happy times now distant4 ,who shall fill them1 the divine sovereign will determine4 ,an hour of temptation must try all who dwell upon the earth4 ,these are the times in which we are tried4 ,do we envy those who may live during the ,peaceful reign of the ,redeemer8 ,let us not forget that we are favored above many who have gone before us--above some of our contemporaries and probably above those who will succeed us1 before the commencement of that happy era4 ,nothing necessary to salvation is denied us4 ,if straitened it is in our own bowels4 ,if faithful to improve the talents put into our hands1 our labor will not be in vain in the ,lord--,god will keep us to his kingdom4 ,there we shall see ,christ's glory1 though we may never see it here as some others who come after us4 ,be it also remembered1 that the rewards of the coming world1 will be proportioned to the difficulties we may have to encounter here in this4 ,those who make their way to heaven through darkness and temptations1 and force their way through hostile bands1 will rise to greater honors there1 than though they had ascended by an easier and a smoother road4 ,nothing done or suffered in the way of duty will loose its reward4 ,god hath not said seek ye my face in vain4 ,wherefore1 brethren give diligence to make your calling and election sure2 for if ye do these things1 ye shall never fall2 for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our ,lord and ,savior ,jesus ,christ4 ,to him be glory1 both now and forever4 ,amen4 99 99 99 99 99 99 ,,sermon ,v4 ,abram's ,horror of great ,darkness4 ,genesis xv4 #ab4 ,and when the sun was going down1 a deep sleep fell upon ,abram2 and lo1 an horror of great darkness fell upon him4 ,if we consider the sketch1 given us in scripture1 of the life of this patriarch1 we shall find that few have had equal manifestations of the divine favor4 ,but the light did not at all times shine on him4 ,he had his dark hours while dwelling in this strange land4 ,here we find an horror of great darkness to have fallen upon him4 ,the language used to describe his state1 on this occasion1 is strong4 ,it expresses more than the want of ,god's sensible presence4 ,it describes a state similar to that of the psalmist1 ,while ,i suffer thy terrors ,i am distracted4 ,his sufferings probably bore an affinity to those of the ,savior when the father hid his face from him2 at which period there was more than the withdrawing of his sensible presence1 the powers of darkness were suffered to terrify and afflict him--,it was their hour--,god had left him in their hands4 ,so ,abram on this occasion4 ,just before ,god had smiled upon him--,fear not1 ,abram3 ,i am thy shield1 and thy exceeding great reward4 ,then all was light and love4 ,the candle of the ,lord shone on his head4 ,when he complained that he had no child to comfort him1 or inherit his possessions1 ,god promised him an heir1 and countless progeny--,look now toward heaven and tell the stars1 if thou be able to number them--,so shall thy seed be4 ,and he believed the ,lord2 and he counted it to him for righteousness4 ,what an occasion of joy8 ,what strange manifestation of divine favor8 ,they are scarcely paralleled in the history of man4 ,but how sudden the reverse8 ,the same day--when the sun was going down2 lo6 the brightness disappears1 and an horror of great darkness fell upon him4 ,a deep sleep fell upon ,abram4 ,this was not a natural sleep4 ,there is no probability that he would have given way to weakness1 and fallen into a common sleep1 while engaged in covenanting with ,god2 binding himself with solemn engagements1 and receiving tokens of the divine favor1 and the promise of blessings for a great while to come4 ,if he could have slept while receiving such manifestations of the divine friendship1 it is not probable that his dreams would have been terrifying3 ,his situation would rather have inspired joyful sensations1 and exciting pleasing expectations4 ,,that which for want of language more pertinent and expressive1 is here termed sleep1 seems to have been divine ecstasy--such influence of the holy spirit operating in the soul1 as locked it up from everything earthly1 and shut out worldly things1 as effectually as a deep sleep1 which shuts up the soul and closeth all its avenues1 so that nothing terrestrial can find admittance4 ,this was often experienced by the prophets1 when ,god revealed himself to them1 and made known his will4 ,thus ,daniel1 when the angel ,gabriel was sent to solve his doubts1 and let him into futurity--,now as he was speaking with me1 ,i was in a deep sleep on my face toward the ground4 ,the holy prophet1 filled with fear at the approach of the celestial messenger1 could not have fallen asleep1 like some careless attendant in the house of ,god4 ,yet such is the language used to express his situation at that time1 and afterwards on a similar occasion499 ,the three disciples1 who witnessed the transfiguration1 experienced similar sensations--sensations which absorbed the soul1 and shut out terrestrial objects1 which the evangelist compares to sleep4 99 ,daniel viii4 #ah1 x4 #i4 ,but why was ,abram's joy1 occasioned by the communications of the morning1 so soon turned to horror4 ,the reasons are with him ,whose judgments are unsearchable1 and his ways past finding out4 ,we may observe1 however1 that such is the way of ,god with man1 while here on trial4 ,if at any time a person seems peculiarly favored of heaven1 something of a different nature is commonly set over against it4 ,perhaps to remind him that this is not his rest4 ,we seldom enjoy prosperity without a sensible mixture of adversity2 or without somewhat adverse following in quick succession4 ,even in laughter1 the heart is sorrowful1 and the end of mirth is heaviness4 ,neither are special trials or sorrows sent alone2 comforts and consolations are usually joined with the1 or soon succeed them4 ,if we consider the matter1 we shall observe this in ourselves2 and may often discover it in others4 ,we see it in the history of this patriarch1 and that of many of his descendants4 ,the pilgrimage of ,jacob1 how remarkably diversified with good and evil1 with joy and sorrow8 ,that also of ,joseph--of ,moses--of ,daniel8 ,at times each of these were raised high and brought low--sometimes found themselves at the summit of earthly honor and felicity2 at other times1 were cast down1 and hope seemed ready to forsake them4 ,in the history of ,job the same things are exemplified in still stronger colors4 ,that holy man experienced the extremes of honor and infamy1 joy and grief1 hope and terror4 ,the prophets and apostles1 passed through scenes in many respects similar2 their joys and sorrows were contrasted to each other4 ,daniel's mournings and fastings were followed with remarkable discoveries and cheering revelations2 but the divine communications were almost too strong for frail humanity2 they filled him with dismay1 and had well nigh destroyed his mortal body4 ,he fainted and was sick certain days4 ,st4 ,paul was caught up into paradise and heard unspeakable words1 which it was not possible for a man to utter--had a view of the ineffable glory of the upper world2 but trials no less remarkable1 and very severe1 were contrasted to those strange distinctions1 and more than earthly joys6 ,lest ,i should be exalted above measure1 through the abundance of the revelations1 there was given me a thorn in the flesh1 a messenger of ,satan to buffet me1 lest ,i should be exalted above measure4 99 99 #b ,corinthians xii4 #d-g4 ,st4 john suffered sore persecutions--was banished from the society of his fellow ,christians1 if not from the society of men4 ,but divine discoveries repaid all his sufferings--heaven's ineffable glories were opened to his view6 ,what he witnessed could be but very partially communicated4 ,language is weak2 only faint hints and general intimations could be given of the glory which is to be revealed4 ,but the suffering apostle enjoyed it1 and was supported1 yea1 enraptured by it4 ,this life is filled with changes4 ,good and evil1 hope and fear1 light and darkness1 are set over against each other4 ,the saints1 while they dwell in the dust1 sometimes walk in darkness1 and have their hours of gloom and horror--,the whole creation groaneth and travaileth together in pain until now--,even those who have the first fruits of the spirit1 groan within themselves1 waiting for--the redemption of the body4 ,those of whom the world is not worthy1 are often in heaviness1 through manifold temptations4 ,we may wonder at these things3 but when we consider them as ordered of ,god1 the consideration1 should calm our minds1 and bring us to say with the astonished ,shunamite of old1 ,it is well4 99 99 #b ,kings iv4 #bf4 ,god doth not order sorrows to his creatures here1 because he delights in their sufferings4 ,he grieves not willingly1 neither afflicts the children of men4 ,he doth it for their profit1 that they may be partakers of his holiness4 ,and which of the saints hath not received benefit from it8 ,who among them hath not sometimes been ready to adopt the language of the psalmist1 ,it is good for me1 that ,i have been afflicted4 ,born of the earth1 we are earthly--our afflictions naturally descend4 ,we are prone to set our affections on temporal things1 and set up our rest where there is no abiding4 ,therefore do we need afflictions to keep us mindful of our situation4 ,such remains of depravity are left in the renewed1 that prosperity often corrupts them4 ,but for the sorrows and sufferings ordered out to them1 they would forget ,god and lose themselves among the deceitful cares1 and infatuating allurements of this strange land4 ,intervals of comfort are also needful for them4 ,were these denied them1 the spirits would fail before ,god1 and the souls which he hath made4 ,and intervals of light and joy are given to refresh and cheer1 and animate them to the duties required in this land of darkness and doubt4 ,but they are not intended to satisfy4 ,they answer like ends to the ,christian during his earthly pilgrimage1 as the fruits of ,canaan1 carried by the spies into the wilderness did to ,israel while journeying toward the land of promise--serve to give them a glance of the good things prepared for them1 to increase their longings after them1 and animate them to press forward and make their way to the possession4 ,such may be some of the reasons of those varied scenes through which the people of ,god are doomed to make their way to glory4 ,often the saints find themselves unable to penetrate the design of heaven in the trials through which lies their way--especially in the hidings of ,god's face1 so that they cannot discover him4 ,this made no small part of ,job's trial--,behold ,i go forward but he is not there2 and backward1 but ,i cannot perceive him2 on the left hand where he doth work1 but ,i cannot behold him2 he hideth himself on the right hand that ,i cannot see him4 ,could he have known the reasons of his trials it would have been a great consolations1 but it was denied him1 and the reasons of ,god's hiding his face from him1 no less than those of his other trials4 ,so it is also with others4 ,the darkness which involves them makes part of their trials4 ,it is a common trial of the saints4 ,god will have his people live by faith and walk by faith4 ,to live by faith1 implies want of light1 and ignorance of the designs of providence4 ,a great part of the good man's trial here1 consists in trusting ,god without knowing why such things are required1 or such trails ordered out to him4 ,in this way the saints had great trials under the former dispensations4 ,a veil was then spread over the method of grace1 or way in which ,god would bring salvation to men4 ,even the religious rites enjoined by the law1 were not understood1 though they made part of the duties of every day2 they remained mysterious1 till ,christ removed the covering cast over them2 made known the hidden mystery1 and opened the way into the holiest by his blood4 ,under every dispensation religion greatly consists in referring every thing to ,god1 and trusting in him1 without being let into his designs1 or knowing reasons of his orders4 ,blessed is he who hath not seen and yet hath believed--,blessed is he who without penetrating the designs of heaven trusts in ,god1 and conforms to his requirements1 not doubting but all will turn out right--that ,god will lead him in right ways1 though they may be ways which he knows not4 ,abram discovered much of this temper--in obedience to divine order he left his father's house1 and went forth1 not knowing whither he went4 ,and afterwards1 when commanded of ,god1 he took a three days journey1 to offer his son1 ,isaac1 at the place which should be shewn him4 ,the trial of this patriarch1 recorded in the text1 might be1 at that time particularly necessary4 ,god had then admitted him to special nearness2 and special trials might be requisite to keep him humble1 and prevent high thoughts of himself4 ,for such is fallen human nature1 that particular distinctions1 even divine communications1 though of grace1 are apt to be abused2 to foster pride6 ,though man is poor and dependant1 pride is a sin which very easily besets him4 ,if ,paul needed something to keep him humble when favored with revelations1 why not ,abram8 ,abram was then in the body--compassed with infirmity--liable to temptation1 and prone to seduction4 ,god knew his state--corrected him therefore1 to give him a sense of demerit1 when he received him into covenant and engaged to be his ,god4 ,another design of his darkness and horror at that time1 might be to fill him with awe and reverence of the divine majesty4 ,had he experienced nothing of this kind1 the strange familiarity to which he had been admitted of the most high1 might have diminished his fear of ,god1 and caused him to think lightly of the great supreme4 ,the horror and distress he now experienced might also serve to prepare him for holy joy1 when ,god should lift on him the light of his countenance4 ,light and joy are most refreshing when they follow darkness and terror4 ,therefore the joy of those who have been pricked in their hearts for sin and made to know its exceeding sinfulness1 when they are brought to hope in divine mercy1 and believe themselves forgiven of ,god4 ,there is reason to believe that the sorrows of this state will give a zest to the joys of heaven--the darkness of this state1 to the light of that in which darkness is done away--the fear and concern here4 ,some think that what ,abram experienced on this occasion was intended to intimate ,god's future dealings with his family4 ,they were honored by being taken into covenant with ,god1 but were to pass through the horror and darkness of ,egyptian bondage--the distress of a wilderness state1 and a war with the ,amorites1 before they should enjoy the promised land4 ,some conceive ,abram's sufferings at this time1 designed to prefigure the legal dispensation1 under which his seed were to continue long and suffer many things4 ,however this might be1 we know that ,abram did not find rest in this weary land1 unallayed with sorrow4 ,he was doomed to make his way through darkness1 doubts and difficulties4 ,such was the portion of this father of the faithful1 while he remained in the body and continued on trail4 ,the same is the portion of all the saints4 ,this is not their rest1 because it is polluted4 ,rest is not to be found on earth4 ,when the remains of sin shall be purged away1 there will be no more darkness1 fear or horror4 ,the former thing will pass away ,these considerations teach us what we have to expect while we tabernacle in clay--namely1 trials and difficulties1 doubts and darkness--these must be here our portion4 ,though we may be children of ,god1 we are not to expect exemption from them till the earthly house of our tabernacle is dissolved and we are clothed on with our house which is from heaven4 ,those who are strangers to religion may flatter themselves that should they attain renewing grace and get evidence of it1 they should no more suffer from fear or horror1 or the hidings of ,god's face1 but that ,god would smile incessantly upon them and cause them to go on their way rejoicing4 ,but this is far from being the case4 ,though when persons first attain a hope towards ,god1 they are glad1 their joy is soon interrupted--doubts and fears arise--their way is dark--,god hideth his face that they cannot behold him4 ,o that ,i were as in months past --when ,god preserved me--when his candle shined upon my head1 and by his light ,i walked through darkness--when the ,almighty was yet with me4 ,this hath been the complaint of many others beside benighted ,job4 ,it is often the language of the saints while in this dark world4 ,god often hides his face from those whom his soul loves1 so that they walk on and are sad4 ,this makes them long for heaven1 because there will be no night there1 neither sorrow1 nor crying1 nor any more death4 ,in this life sanctification is imperfect4 ,the saints carry about in them a body of death4 ,while this continues1 they cannot have uninterrupted peace1 but must have intervals of darkness and doubt4 ,those who have gone before us have often been troubled and distressed1 and gone on their way sorrowing4 ,this is the fruit of sin4 ,man was doomed to it at the apostasy4 ,it hath been from that time the portion of humanity4 ,none hath been exempted4 ,those whom ,st4 ,john saw walking in white robes and rejoicing in glory1 had come out of great tribulation4 ,we can hope for nothing better than to be followers of them who through faith and patience inherit the promises4 ,we must travel the same road and can promise ourselves no better accommodations on our journey4 ,if ,abram1 the friend1 of ,god1 felt horror of great darkness1 after he had been called of ,god1 we have no reason to expect trials less severe4 ,let us not be discouraged1 or saint in our minds4 ,the way to glory lies through this dreary land--to us there is no other way4 ,but the end will be light4 ,if we keep heaven in our eye1 and press on unmoved by the difficulties1 and unawed by the dangers which lie in our way1 our labor will not be in vain in the ,lord4 ,god will be with us4 ,he will not leave us comfortless2 but will support us under difficulties and guard us to his kingdom4 ,after we shall have suffered awhile1 he will call us from our labors1 and reward us with eternal rewards4 ,then shall we obtain joy gladness1 and sorrow and mourning shall flee away4 ,and the time is short4 ,he which testifieth these things1 saith1 surely ,i come quickly4 ,amen4 ,may we have such evidence of an interest in him1 as may dispose us to answer1 ,even so come ,lord ,jesus4 99 99 99 99 99 99 ,,sermon ,,vi4 ,divine ,impartiality ,considered4 ,romans ii4 #aa4 ,for there is no respect of persons with ,god4 ,the divine impartiality is often asserted in the holy scriptures2 and the assertion coincides with our natural ideas of deity4 ,the pagans indeed attributed to their ,gods1 the vices1 follies and weaknesses of men6 ,but the beings whom they adored were mostly taken from among men1 and might be considered as retaining human imperfections1--,had unbiased reason been consulted to find out a supreme being1 a different object would have been exhibited to view4 ,but it is natural to mankind to fancy the deity such an one as themselves4 ,the origin of many erroneous conceptions of the divinity may be found in the persons who entertain them4 ,to the jaundiced eye1 objects appear discolored4 ,to a mind thoroughly depraved1 the source of truth may seem distorted4 ,therefore the hope of the ,epicure--therefore the portrait which some have drawn of the divine sovereign1 rather resembling an earthly despot1 than the ,jehovah of the bible6 ,,yet ,god is visible in his works and ways4 ,they are fools and without excuse1 who say1 there is no ,god4 ,and as far as ,god appears in the works of creation and providence1 he appears as he is4 ,passion1 prejudice1 or depravity may disfigure or hide him2 but as far as the discoveries which ,god hath made of himself are received1 his true character is discerned4 ,of this character impartiality constitutes an essential part4 ,god is a rock1 his work is perfect2 for all his ways are judgment2 a ,god of truth1 and without iniquity2 just and right is he4 ,this representation agrees with reason4 ,according to his sense of it1 every man will subscribe it4 ,yet different apprehensions are entertained respecting the divine impartiality1 as respecting every thing else4 ,the ideas which some receive others reject as unreasonable4 ,this is not strange4 ,minds differ1 no less than bodies4 ,we propose1 with deference1 now to exhibit our views of this interesting subject1 the divine impartiality1 especially as it respects man4 ,this is the branch of divine impartiality referred to in the text1 and commonly in the scriptures--,there is no respect of ,,persons with ,god4 ,it is important that we form just apprehends on this subject4 ,mistakes might inspire groundless expectations1 and occasion practical errors1 dishonorable to ,god1 and mischievous to man4 ,but those which are just1 have a tendency to produce sentiments of rational respect and reverence for the supreme ,governor and to point to the way of peace and blessedness4 ,impartiality doth not require an equality of powers or advantages --that creatures should in this view be treated alike1 or made equal4 ,infinite wisdom and power are not restricted to a sameness in their plastic operations1 or providential apportionments4 ,neither is this sameness the order of heaven4 ,the number of creatures is great4 ,we cannot reckon them up in order2 nor the different species4 ,among the myriads of the same species1 are discriminations1 sufficient to distinguish them from one another4 ,we observe this in our race4 ,and in the creatures beneath us4 ,among mankind these differences are most noticeable and most interesting4 ,they relate to every thing which belongs to man--to the mind1 and to the body1 and to the powers of each--to the temper--appetites-- passions--talents--trials--opportunities 1 and means of information4 ,there is in every respect an almost infinite variety--differences which run into innumerable particulars4 ,variety may be considered as a distinguishing trait in the works1 and ways of ,god4 ,and all is right4 ,when we consider the hand of ,god and his providential influence in them1 we seem constrained to adopt the language of the psalmist1 ,o ,lord how many are thy works8 ,in wisdom hast thou made them all3 ,the earth is full of thy riches4 ,these are displays of divine sovereignty4 ,they are beyond our comprehension4 ,we see1 but we understand not4 ,of many things brought into being by divine efficiency1 we know neither the design nor use-- can only say1 ,thou ,lord hast created all things1 and for thy pleasure they are and were created4 ,the same observation is applicable to the different situations in which ,god hath placed creatures of the same class1 and the different talents committed to them--,god hath doubtless his reasons for these discriminations1 but hath not revealed them4 ,by nothing of this kind is the divine impartiality affected2 with none of them is it concerned4 ,god is pleased to try some with ten talents1 others with five1 others with only one4 ,that so it seems good in his sight1 is all we know about it2 and all we need to know4 ,should we attempt to pry into it1 the answer given by our ,lord to an officious enquirer respecting another1 might be applied--,what is that to thee8 ,the divine impartiality is only concerned to apportion the rule of duty to the powers and advantages imparted1 and to give to each one according to the manner in which he shall have conformed to the rule given to direct him1 making no difference1 other than they may have affected differently the parts assigned them1 or had more or fewer talents4 ,if this definition of impartiality is just1 we may infer that ,god requires of man only according to that which he hath2 and that in the final adjustment nothing will be done by partiality1 or preferring one before another4 ,could not these be predicated of the supreme governor1 we would not attempt to vindicate his character as an impartial being4 ,the latter we conceive chiefly respected in the text4 ,shall treat of each briefly4 ,that ,god requires of man only according to that which he hath1 is equally the language of reason and revelation4 ,our ,savior teacheth1 that the divine rule will be the same1 in this respect1 as that which governs good men--,unto whom much is given1 of him shall much be required2 and to whom men have committed much1 of him will they ask the more4 ,the apostle had a particular reference in the text to the decisions at the great day1 when everyone must give account to ,god1 and receive the deeds done in the body--and insists that the situation in which each person had been placed1 and the rule given for his direction will then be brought into the reckoning1 and that each one will be judged1 and his state determined by the law1 under which he had lived and acted during his probation4 ,this is the spirit of the context from verse six to the sixteenth1 inclusive4 ,who will render to every man according to his deeds3 ,to them who by a patient continuance in well doing1 seek for glory1 and honor and immortality1 eternal life3 ,but to them that are contentious1 and do not obey the truth1 but obey unrighteousness1 indignation and wrath2 tribulation and anguish1 upon every soul of man that doeth evil2 of the ,jew first1 and also of the ,gentile3 ,but glory1 and honor1 and peace1 to every man that worketh good2 to the ,jew first1 and also to the ,gentile4 ,for there is no respect of persons with ,god4 ,for as many as have sinned without law1 shall also perish without law2 and as many as have sinned in the law shall be judged by the law4 ,for not the hearers of the law are just before ,god1 but the doers of the law shall be justified4 7,for when the ,gentiles which have not the law1 do by nature the things contained in the law1 these having not the law1 are a law unto themselves2 which shew the works of the law written in their hearts1 their conscience also bearing witness1 and their thoughts the mean while accusing1 or else excusing one another47 ,in the day when ,god shall judge the secrets of men1 by ,jesus ,christ1 according to my gospel4 ,this whole paragraph is an illustration of divine justice and impartiality as exercised toward mankind4 ,it shows that they are here for trial--that those who act uprightly will meet the divine approbation1 and be rewarded with eternal rewards2 but that a contentious disregard of duty1 and willful continuance in known wickedness will be the object of divine indignation1 which will occasion tribulation and anguish that in the decisions at the great day1 family and national distinctions will be disregarded--that it will be required of every one according to the talents committed to him1 and no more1 whether he be ,jew or ,gentile4 ,some have doubted whether those left to the light of nature could possibly meet the divine approbation and find mercy with ,god2 or were not doomed without remedy to suffer the vengeance of eternal fire4 ,this we apprehend to be here determined4 ,those who have not the law1 may do by nature1 the things contained in the law2 and the doers of the law shall be justified4 ,by doing the law1 no more is intended than acting sincerely1 according to the light imparted4 ,perfect obedience is not attainable by imperfect creatures--cannot therefore be here intended by the apostle4 ,his evident meaning is1 that sincerity is accepted of ,god1 and rewarded with the rewards of grace1 and equally of the ,gentile1 as of the ,jew2 for there is no respect of persons with ,god4 ,adults1 privileged with gospel light1 must believe and obey the gospel4 ,to them is that declaration addressed--,he that believeth and is baptized shall be saved2 but he that believeth not shall be damned4 ,this hath no relation to those who have not the means of faith4 ,what the law saith1 it saith to those who are under it4 ,the same is true of the gospel4 ,the equal justice of ,god in giving to every one according to his works1 or to his improvement of talents1 is the spirit of the text and context1 and of many other scriptures4 ,yea1 this one of those great truths which are borne on the face of revelation--,if ye call on the ,father1 who1 without respect of persons1 judgeth every man according to his works1 pass the time of your sojourning here in fear4 ,some objections to the preceding definition of divine impartiality are subjoined1 with very brief replies4 ,it is said ,we must be born again or we cannot see the kingdom of ,god1 and regeneration is the work of ,god1 or effect of divine influence4 ,that necessary change1 is indeed the work of ,god1 but not to the exclusion of human cooperation4 ,the holy spirit strives with all who have the means of grace4 ,none are wholly destitute of supernal influences--of awakenings and convictions1 or devoid of power to cherish or to resist them4 ,this is intimated in the warnings to beware of grieving or quenching the spirit4 ,could men only oppose divine influence in renovation1 they would never be exhorted of ,god to make themselves new hearts1 and turn themselves that they may live4 99 99 ,ezekiel xviii4 #ca4 ,but natural men are said to be dead in sin--and can the dead do aught which tends to their own resurrection8 ,the renewed are said to be dead to sin--,can they do nothing which tends to wickedness8 ,metaphors must be understood with latitude4 ,we should involve ourselves in many absurdities1 by always adhering to the literal sense of those used in scripture4 ,were we to adhere in all cases to the literal sense1 we should believe ,christ to be a rock1 a door1 a vine1 and receive the ,romish doctrine of transubstantiation4 ,romans vi4 #b4 #aa4 ,but is not every imagination of the thoughts of sinners hearts1 said in scripture to be only evil continually8 ,such is said to have been the state of antediluvian sinners1 when the spirit had ceased to strive with them1 agreeably to the threatening499 99 ,genesis vi4 #c4 ,it is a representation of the last grade of human depravity2 but not applicable to every natural man4 ,those who are unrenewed are not all equally depraved4 ,some are not far from the kingdom of ,god4--,in some are things lovely in the ,savior's eyes4 ,then ,jesus1 beholding him1 loved him4 ,mark xii4 #bd4 x4 #ba4 ,it is further asked1 ,whether every motion toward a return to ,god1 is not the effect of divine influence8 ,and whether divine influence doth not necessarily produce effect8--,we answer1 ,to suppose man not capable of acting1 but only of being acted on1 or acted with1 is to exculpate his enmity against ,god1 and opposition to his law and gospel4 ,to suppose his enmity and opposition to be the effect of divine influence1 is to excuse them4 ,blame rests with the efficient4 ,the creature cannot be culpable1 because he is what ,god made him2 or while he remains what he was made of ,god4 ,to denominate either temper or conduct morally good or evil1 consent is necessary1 to suppose consent1 in the creature1 to be the effect of almighty power operating upon it1 nullifies it to the creature1 in a moral view4 ,the work of ,god cannot be the sin1 or holiness1 of the creature4 ,but depravity and wickedness are wrong1 and criminal1 apart from all consideration of their source--they are so in themselves4 ,they cannot therefore be from ,god1 but must have some other source4 ,the creature which vitiates another1 is viewed as culpable1 though it only tempts to wickedness1 which is all a creature can do to vitiate another1 and leaves the tempted ability to retain integrity2 what must then be our views of a being whom we conceive to produce the same effect by an exertion of ,almighty power8--,god cannot be tempted with evil1 neither tempteth he any man1 ,is it then supposeable that he can produce it by direct efficiency8 ,but suppose him to produce it1 ,suppose it to derive immediately from him4 ,is its nature altered8 ,is it less criminal or odious8 ,god forbid that we should make the supposition6 ,it is a compound of absurdity and blasphemy6 ,as well may we suppose the sun to diffuse darkness6 ,they trusted in lying words1 who said of old1 ,we are delivered to do abominations4 ,we fear the ,lord2 and will ascribe righteousness to our ,maker4 ,but doth not ,god choose some to eternal life1 and to this end bring them into his kingdom1 and leave others to perish in their sins8 ,god chooseth those who hear his voice1 and cherish the divine influences1 and leaves those who refuse his grace and grieve his spirit4 ,behold1 ,i stand at the door and knock2 if any man hear my voice1 and open the door1 ,i will come in to him1 and sup with him1 and he with me4 ,every one that asketh receiveth2 hath that seeketh1 findeth2 and to him that knocked it is opened1 ,asking is antecedent to receiving2 seeking1 to finding2 and knocking is the work of those yet without4 ,when trembling1 astonished ,saul1 of ,tarsus enquired1 ,lord1 what wilt thou have me to do8 he was directed by one sent of ,christ--,the ,lord said to ,annanias1 ,arise--go--enquire--for one called ,saul of ,tarsus3 ,for1 behold1 he prayeth4 ,it is further asked1 ,whether ,god doth not act as a sovereign1 in his choice of those whom he sanctifies and saves8 ,god acts as a wise and impartial sovereign4 ,god is not a sovereign in the sense in which most earthly monarchs are so4 ,whim1 caprice1 passion1 prejudice often influence their preferences of some to others4 ,not so the divine sovereign4 ,there are reasons for all his discriminations4 ,they may be veiled at present from our view2 but will one day appear--,the day will declare them1 and justify ,god in them499 99#a ,corinthians iii4 #ac4 ,but the elect1 it is said1 are chosen from the foundations of the world2 before they have done either good or evil4 ,election is indeed1 according to foreknowledge4 ,whom ,god did foreknow1 he also did predestinate to be conformed to the image of his ,son4 ,but ,god could not foreknow1 say some1 how a free moral agent would act1 unless he had first determined how he should act6 ,a free moral agent1 all whose volitions and actions1 are fixed by an immutable decree6 ,we are ignorant how ,god knows1 or how he foreknows4 ,perhaps past and future relate only to creatures1 ,every thing may be present to the divine mind--with ,god there may be an eternal ,now4 ,beloved1 be not ignorant of this one thing1 that one day is with the ,lord as a thousand years1 and a thousand years as one day4 ,much which is known to us1 is locked up from creatures below us--they can form no ideas about it4 ,still less do we know of ,god1 or the manner of the divine perceptions4 ,the distance between ,god and us1 is infinitely greater than between us and creatures of the lowest grade4 ,it is therefore impossible for us to make deductions from the divine perceptions1 or determine any thing about them4 ,when tempted to it we should remember the caution given by ,zophar1--,canst thou by searching find out ,god8 ,canst thou find out the ,almighty to perfection8 ,it is high as heaven2 what canst thou do8 deeper than hell2 what canst thou know8 99 99 ,job xi4 #g1 #h4 ,but as the whole human race are sinners1 deserving only of punishment1 is not ,god at liberty to choose from among them1 whom he pleaseth to sanctify and save1 and pass by1 and leave whom he pleaseth1 to punish in their sins8 ,we have no claim on divine justice4 ,all mankind might have been left to perish4 ,but they are not thus left of ,god1 ,he hath found a ransom2 and offers salvation to all4 ,no differences will be eventually made among men without reasons4 ,and the reasons will be in them--,for there is no respect of persons with ,god4 ,but suppose two persons to be equally guilty and deserving of condemnation1 may not ,god make one of them a vessel of mercy1 and the other a vessel of wrath8 ,would the latter have occasion to complain8 ,or could injustice be charged on ,god8 ,we should not dare to charge him with injustice1 did we know such a case to happen--neither do we presume to determine what ,god hath aright to do4 ,but we are sure that no such case ever will happen--that ,god will not make an eventual difference in those who are alike1 for there is no respect of persons with ,god4 ,some may find mercy who may appear to us less guilty than some others who may perish in their sins4 ,but it belongs not to us to estimate comparative guilt4 ,it requires omniscience4 ,the judge of all the earth will do right4 ,,inferences ,mankind are here on trial4 ,different talents are committed to them4 ,god acts as a sovereign in apportioning betrustments1 and will observe exact impartiality in adjusting retributions4 ,the idea of talents implies ability to improve them4 ,gospel applications speak such to be our state--they are adopted to no other state4 ,the fatalist1 and those who conceive every human volition and action to be the effect of divine agency1 have no rational motive1 to do1 or suffer for religion4 ,let us eat and drink1 for tomorrow we die4 ,however we may amuse ourselves with idle speculations1 this life is approbation season4--,our use or abuse of the talents we possess will determine us to happiness1 or misery1 honor or infamy4 ,all have sinned1 and are guilty before ,god--,in his sight shall no man living be justified--our sole desert is punishment4 ,but ,god hath had mercy on us--provided a ,savior1 and offers us salvation4 ,the offer is universal--,whosoever will let him come4 ,that there is no respect of persons with ,god1 is alike the dictate of reason and revelation1 ,we have only to act with integrity before ,god1 relying1 on his grace in ,christ1 and his grace will be sufficient for us4 ,the man who had the one talent1 neglected it1 under pretence that he served a hard master1 who required things unreasonable and impossible --he was condemned2 but only for neglecting the talent which he possessed4 ,it is required of a man according to that which he hath--this he can render--the neglect will be fatal4 ,we must all appear before the judgment seat of ,christ1 that we may receive the deeds done in the body1 according to that which we have done1 whether good or bad4 ,for ,god will bring every work into judgment1 with every secret thing1 whether it be good or evil4 ,an unseen hand is constantly writing down our volitions and actions1 to be reserved to judgment4 ,ere long the books will be opened1 which will open every heart1 and life4 ,not a circumstance which goes to constitute a state of trial1 will be omitted--all will be brought into the reckoning1 and serve to determine our eternal state4 ,that state will be determined by the use which we shall have made of life1 and the advantages which we enjoyed in it4 ,the divine impartiality will then appear--,the ungodly will be convinced of their ungodly deeds--and of their hard speeches1 which they have spoken against ,god4 ,none will complain of injustice--none of the condemned pretend that they receive aught1 which others circumstanced as they were1 and acting as they acted1 would not have received from the hand that made them4 ,every mouth will be stopped4 ,this1 fellow mortals is our seed time for eternity4 ,be not deceived2 ,god is not mocked2 for whatsoever a man soweth1 that shall he also of the ,lord1 whether he be bond or free--every man shall receive his own reward1 according to his own labor4 ,not only the state into which we are to enter at death1 but the rank we are to hold in it depend on present improvement4 ,all the sanctified will be saved2 all who die unrenewed will be damned4 ,but there will be different grades1 both in the upper and lower worlds4 ,of the saints1 some will be scarcely saved4 ,to others will be ministered an abundant entrance into the kingdom of ,christ4 ,there are also greatest and least in the kingdom of heaven4 ,and among those exiled the world of light1 differences will be made1 suited to the different degrees of criminality4 ,capernaum will receive a more intolerable doom than ,sodom499 99 ,matthew xi4 #bc1 #bd4 ,all these discriminations will be built on the present life1 and rise out of it4 ,this will be so abundantly manifested1 when ,god shall judge the world in righteousness1 that an assembled universe will confess1 ,that there is no respect of persons with ,god4 99 99 99 99 99 99 ,,sermon ,,vii4 ,moses' ,prayer to be blotted out of ,god's ,book4 ,exodus xxxii4 #ca1 #cb4 ,and ,moses returned unto the ,lord and said1 ',oh6 this people have made them gods of gold4 ,yet now1 if thou wilt1 forgive their sin2 and if not1 blot me1 ,i pray thee1 out of thy book which thou hast written4' ,this is one of the most difficult passages in the holy scriptures4 ,many haven attempted to explain it1 and in our apprehension1 failed in the attempt4 ,some will entertain like opinion of the following4 ,perhaps justly4 ,we are no less fallible than others4 ,in matters which have engaged the attention of the learned1 and in which they have differed1 assurance is not perhaps to be expected4 ,but as we are forbidden to call any man master1 we have ventured to judge for ourselves respecting the meaning of the text1 and now lay before the reader the result of our attention to it2 not wishing to obtrude our opinion upon him2 but leaving him to form his own as he may find occasion4 ,some suppose that a person must be willing to be damned for the glory of ,god1 or he cannot be saved2 and this scripture hath been alleged in proof4 ,after a few observations1 to shew that the supposition is erroneous and absurd2 we shall exhibit the various constructions which have been put on the text1 by several expositors2 then give our own sense of it2 and close with a few reflections4 ,the supposition that man must be willing to be damned1 in order to be saved1 is in our apprehension1 erroneous and absurd4 ,it supposes a desire of ,god's favor to be an unpardonable offence2 and a contempt of it a recommendation to his regard6 ,it supposes that ,god will banish those from his presence who long for it2 and bring those to dwell in it who do not desire it6 ,a supposition1 which1 in our view1 carries its own confutation in it4 ,for the all important inquiry is1 confessedly1 how to obtain salvation8 ,the solution which the supposition exhibits1 is this1 by being willing not to obtain it6 ,god cannot issue an order1 making it the duty of man to be willing to be damned4 ,to be willing to be damned1 implies a willingness to disobey ,god1 refuse his grace1 and continue in unbelief and impenitence6 ,should we suppose it possible for ,god to issue the order1 obedience would be impossible1 and equally to those of every character4 ,the hardened sinner1 cannot be thought capable of love to ,god1 which will dispose him to suffer eternally for ,god's glory4 ,he may do that which will occasion eternal sufferings1 but not out of obedience to ,god--not with design to glorify him4 ,neither can the awakened sinner be considered as the subject of such love of ,god4 ,they see indeed the evil4 ,awakened ,sinners are not lovers of ,god4 ,they see indeed the evil of sin1 and are sensible of its demerit8 that they deserve destruction4 ,but this doth not reconcile them to destruction1 and make them willing to receive it4 ,they tremble at the thoughts of it1 strive against sin1 and cry after deliverance4 ,were they willing to be damned1 they would not be afraid of being damned1 or seek in anyway to avoid it4 ,it is equally impossible for the saint to be reconciled to damnation as will appear1 by considering what it implies4 ,it implies the total loss of the divine image1 and banishment from the divine presence and favor6 ,it implies being given up to the power of apostate spirits1 and consigned to the same dreary dungeon of despair and horror1 which is prepared for them6 ,it implies being doomed to welter in woe unutterable1 blaspheming ,god1 and execrating the creatures of ,god1 world without end6 ,when people pretend that they are willing to be damned for the glory of ,god1 they know--not what they say nor whereof they affirm4 ,they leave out the principal ingredients of that dreadful state4 ,bid they take them into the account1 they would perceive the impossibility of the thing4 ,to suppose it required is to blaspheme ,god--to pretend that man can submit to it1 is to belie human nature--to conceive that a child of ,god can reconcile himself to it1 is to subvert every just idea of true religion4 ,to require it1 ,god must deny himself6 ,to consent to it1 man must consent to become an infernal6 ,the statement of the case is a refutation of the scheme4 ,but if ,god's glory requires it1 will not this reconcile the good and gain their consent8 ,god's glory doth not--cannot require it4 ,the spirit of the ,lord is not straightened4 ,human guilt and misery are not necessary to ,god's honor4 ,it is necessary that divine justice should be exercised on those who refuse divine grace2 but not necessary that men should refuse divine grace4 ,as ,i live1 saith the ,lord ,god4 ,i have no pleasure in the death of the wicked2 but that the wicked turn from his way and live4 ,such is the language of revelation2 and the measures which ,god hath adopted relative to our guilty race speak the same language4 ,he hath provided a city of refuge1 and urges the guilty to turn to the strong hold4--,he weeps over obstinate sinners who refuse his grace8 ,how shall ,i give thee up8 ,how shall ,i deliver thee8 ,but rejoiceth over the penitent1 as the father rejoiced over the returning prodigal4 ,god would not have provided a ,savior1 and made indiscriminate offers of pardon and peace had he chosen the destruction of sinners1 and had their ruin been necessary to his honor4 ,but ,god hath done these things1 and manifested his merciful disposition toward mankind4 ,we have no need to do evil that good may come4 ,our unrighteousness is not necessary to commend the righteousness of ,god4 ,how then1 are we to understand the prayer of ,moses1 placed at the head of this discourse--blot me1 ,i pray that1 out of thy book which than hast written8 ,as this is one of the principal passages of scripture which are adduced to support the sentiment we have exploded1 a few things may be premised1 before we attempt to explain it4 ,i4 ,should it be admitted that ,moses here imprecated utter destruction on himself1 it could not be alleged as a precept given to direct others1 but only as a solitary incident1 in the history of a saint1 who was then compassed with infirmity4 ,and where is the human character without a shade8 ,this same ,moses neglected to circumcise his children--broke the tables of ,god's law--spake unadvisedly with his lips--yea1 committed such offences against ,god1 that he was doomed to die short of ,canaan1 in common with rebellious ,israel4 ,,ii4 ,the time--in which it hath been particularly insisted that a person must be willing to be damned for ,god's glory1 is at his entrance on a slate of grace2 but ,moses had been consecrated to the service of ,god long before he made this prayer4 ,nothing1 therefore respecting the temper of those under the preparatory influences of the spirit can be argued from it4 ,,iii4 ,should we grant that ,moses here imprecated on himself the greatest evil1 a sense of other people's sins1 and not a sense of his own sins1 was the occasion4 ,but1 ,,iv4 ,no sufferings of his could have been advantageous to others1 had be submitted to them for their sake4 ,had he consented to have been a castaway--to have become an infernal1 as we have seen implied in damnation1 this would not have brought salvation to ,israel4 ,moses' hatred of ,god1 and his sufferings and blasphemies1 would not have atoned for the sins of his people1 or tended in any degree to turn away the wrath of ,god from them4 ,it seems surprizing that the whole train of expositors should consider this good man as imprecating evil on himself for the good of others1 when it is obvious that others could not have been benefited by it4 ,for though expositors differ respecting the magnitude of the evil1 they seem to agree that he did wish evil to himself1 and pray that he might suffer for his people6 ,we have seen no expositor who is an exception4 ,but let us attend to the prayer4 ,oh6 this people have sinned a great sin2 yet now1 if thou will1 forgive their sin2 and if not1 blot me1 ,i prey thee1 out of thy book4 ,we know the occasion4 ,israel had fallen into idolatry while ,moses was on the mount--had made an idol1 and bowed in adoration before it4 ,god told ,moses what they had done--threatened to destroy them--excused ,moses from praying for them1 which had before been his duty1 and promised to reward his faithfulness among so perverse a people1 if he would now hold his peace1 and let ,god alone to destroy them4 ,but ,moses preferred the good of ,israel to the aggrandisement of his own family1 earnestly commended them to the divine mercy1 and obtained the forgiveness of their sin--,the ,lord repented of the evil which he thought to do unto them4 ,but he gave at that time no intimation of his merciful purpose toward them4 ,when ,moses came down and found the congregation holding a feast to their idol1 he was filled with grief and indignation2 and took measures immediately to punish their sin and bring them to repentance4 ,he first destroyed their idol and then about three thousands of the idolaters1 by the sword of ,levi1 who at his call1 ranged themselves on the ,lord's side4 ,the next day1 fearing that ,god would exterminate the nation1 agreeably to his threatening1 ,moses gathered the tribes1 set their sin before them1 and told them that he would return to the divine presence and plead for them1 though he knew not that ,god would hear him4 ,ye have sinned a great sin2 and now ,i will go up unto the ,lord2 peradventure ,i shall make an atonement for your sin4 ,and ,moses returned unto the ,lord and said1 ,oh6 this people have sinned a great sin1 and have made them gods of gold4 ,yet1 now1 if thou wilt1 forgive their sin2 and if not blot me1 ,i pray thee1 out of thy book which thou hast written4 ,moses meaning1 while praying for ,israel1 is obvious2 but the petition offered up for himself is not equally so--blot me1 ,i pray thee1 out of thy book4 ,four different constructions have been put on the is prayer--,some consider ,moses as imprecating damnation on himself1 for the good of his people--,some as praying for annihilation1 that they might find mercy--,some as asking ,god that he might die with them1 if they should die in the wilderness--,others1 that his name might be blotted out of the page of history1 and his memory perish1 should ,israel be destroyed and not reach the promised land4 ,blot me 7saith ,mr4 ,cruden7 out of thy book of life--out of the catalogue1 or number of those that shall be saved--wherein ,moses does not express what he thought might be done1 but rather wisheth1 if it were possible1 that ,god would accept of him as a sacrifice in their stead1 and by his destruction and annihilation1 prevent so great a mischief to them4 99 99 ,vid4 ,concordance1 under ,,blot4 ,docr4 ,s4 ,clark expresseth his sense of the passage to nearly the same effect4 ,did ,moses then ask to be made an expiatory sacrifice for the sin of ,israel6 ,or did he solemnly ask of ,god what he knew to be so unreasonable that it could not be granted6 ,there is no hint in the account given of this affair1 that ,moses entertained a thought of being accepted in ,israel's stead4 ,he did not ask to suffer that they might escape--he prayed to be blotted out of ,god's book1 if his people could not be forgiven--,if thou wilt1 forgive their sin2 and if not1 blot me1 ,i pray thee1 out of thy book which thou hast written4 ,mr4 ,pool considers ,moses as praying to be annihilated that ,israel might be pardoned6 ,blot me out of the book of life--out of the catalogue1 or number of those that shall be saved4 ,i suppose ,moses doth not wish his eternal damnation1 because that state would imply both wickedness in himself and dishonor to ,god2 but his annihilation1 or utter lose of this life1 and that to come1 and all the happiness of both of them4 ,nor doth ,moses simply desire this1 but only comparatively expresseth his singular zeal for ,god's glory1 and charity to his people2 suggesting that the very thoughts of the destruction of ,god's people1 and the reproach and blasphemy which would be cast upon ,god by means thereof1 were so intolerable to him1 that he rather wished1 if it were possible1 that ,god would accept him as a sacrifice in their stead1 and by his utter destruction prevent so great a mischief4 99 99 ,vid4 ,pool in locum4 ,could the learned and judicious ,mr4 ,pool seriously believe that inspired ,moses prayed for annihilation6 ,or consider him as entertaining a suspicion that a soul could cease to exist6 ,or could he conceive him as deliberately asking of ,god to make him an expiatory sacrifice6 ,or harboring a thought that the sin of his people might be atoned by his being blotted out from among ,god's works6--,strange6 ,mr4 ,henry considers ,moses as praying to die with ,israel1 if they must die in the wilderness4--,if they must be cut off1 let me be cut off with them--let not the land of promise be mine by survivorship4 ,god had told ,moses1 that if he would not interpose1 he would make him a great nation--,no said ,moses1 ,i am so far from desiring to see my name and family1 built on the ruins of ,israel1 that ,i choose rather to die with them4 99 99 ,vid4 ,henry in loc4 ,if such is the spirit of this prayer1 ,moses does not appear resigned to the divine order1 but rather peevish and fretful at the disappointment of his hope1 which he had till then entertained4 ,he had expected to lead ,israel to the land of promise2 if not indulged1 seems not to have cared what became of himself or his family2 and is thought here to address his maker1 offering distinguishing favors to him1 as ,daniel did ,belthazzar--thy gifts be to thyself1 and give thy rewards to another--,i desire none of them for myself or mine--,if ,israel die in the wilderness1 let me die with them--,from angry ,jonah such a reply to the kind offers of a gracious ,god might not surprize us2 but it was not to have been expected from the meekest of mankind4 ,,doct4 ,,hunter1 in his biographical lectures1 explodes this idea of ,moses' asking to be damned for the salvation of ,israel1 and shews the absurdity of that construction of the text1 but understands him as praying to die himself1 before sentence should be executed on his people1 if they were not pardoned4 ,and in the declaration1 whosoever hath sinned against me1 him will ,i blot out of my book1 he discovers an intimation1 that that offending people should die short of the promised land6 ,a discovery without a clew4 ,this sin of ,israel was pardoned4 ,sentence of death in the wilderness was occasioned by a subsequent act of rebellion1 as will be shewn in the sequel499 99 ,vid4 ,hunter's ,lect4 ,vol4 iv4 ,lect4 iv ,mr4 ,fismin considers ,moses as here praying to be blotted out of the page of history1 if ,israel were not pardoned2 so that no record of his name1 or the part which he had acted in the station assigned him1 should he handed down to posterity4 ,an exposition differing from the plain language of sacred history--,blot me1 ,i pray thee1 out of thy book1 which thou hast written4 ,the page of history is written by man4 ,such are the constructions which have been put on this scripture4 ,the considerations which have been suggested1 oblige us to reject them all1 as founded in mistake4 ,our sense of the passage1 and the reasons1 which in our apprehension1 support it1 will be the subject of another discourse4 99 99 99 99 99 99 ,,sermon ,,viii4 ,moses' ,prayer to be blotted out of ,god's ,book4 ,exodus xxxii4 #ca1 #cb4 ,and ,moses returned unto the ,lord and said4 ,oh6 this people have sinned a great sin1 and have made them gods of gold4 ,yet now1 if thou--wilt1 forgive their sin2 and if not1 blot me1 ,i pray they1 out of thy book which than hast written4 ,in the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of ,god is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors1 and offered reasons which oblige us to reject them as misconstructions4 ,it remains1 to give our sense of the passage--the grounds on which it rests--and some reflections by way of improvement4 ,as to our sense of the passage--,we conceive these puzzling words of ,moses to be no other than a prayer for himself--that his sins which might stand charged against him in the book of ,god1 might be blotted out1 however ,god might deal with ,israel4 ,,sins are compared to debts1 which are written in the creditor's book1 and crossed1 or blotted out1 when paid499 ,man's sins are written in the book of ,god's remembrance1 or accounts2 out of which all men shall be judged hereafter4 ,and when sin is pardoned it is laid to be blotted out4 ,and not to be found any more1 though sought for4 99 ,matthew vi4 #cb4 ,revelations xix4 #ab4 ,isaiah xliv4 #bb4 ,jeremiah l4 #bj4--,vid4 ,cruden's ,concord4 under ,,blot4 ,when a debtor hath paid a debt1 we are at no loss for his meaning1 if he requests to be crossed1 or blotted out of the creditor's book2 nor would doubt arise should one to whom a debt was forgiven prefer like petition4 ,you will please to blot me out of your book4 ,though ,moses had taken no part in this sin of ,israel4 he knew himself a sinner2 and when praying for others3 it is not likely he would forget himself4 ,the occasion would naturally suggest the value1 yea the necessity of forgiveness1 and dispose him to ask it of ,god4 ,when others are punished1 or but just escape punishment1 we commonly look at home1 and consider our own state2 and if we see ourselves in danger1 take measures to avoid it4 ,to a sinner the only way of safety is1 repairing to divine mercy1 and obtaining a pardon4 ,that ,moses would be excited to this by a view of ,israel1 at this time1 is a reasonable expectation4 ,that such was the purpose of ,moses' prayer for himself is clearly indicated by the answer which was given to it--,for the blotting out of ,god's book1 is doubtless to be understood in the same sense in the prayer1 and in the answer2 and the latter explains the former4 ,oh6 this people have sinned a great sin--,yet now1 if thou wilt1 forgive their sin2 and if not--if thou wilt not forgive their sin --blot me1 ,i pray thee1 out of thy book1 which thou hast written4 ,and the ,lord said unto ,moses1 ,,whosoever hath sinned against me1 ,,him will ,i blot out of my book3 ,,therefore now go lead the people unto the place of which ,i have spoken unto thee4 ,the passage thus presented to our view1 seems scarcely to need a comment2 but such sad work hath been made of this text1 and such strange conclusions been drawn from it that it may be proper to subjoin a few remarks4 ,that ,god had threatened to destroy that people and blot out their name from under heaven--that ,moses had prayed for them--and that the ,lord had repented of the evil which he thought to do unto them we have seen above4 ,and here ,moses is ordered to resume his march1 and carry up the tribes to the promised land1 and the reason is assigned-- whosoever hath sinned against me1 him will ,i blot out of my book1 therefore1 now go lead the people to the place of which ,i have spoken unto thee4 ,when we thus view the subject can a doubt remain respecting the sense of this text8 7,but keeping in view the reason here assigned for the renewed order given to ,moses to conduct the tribes to ,canaan1 namely1 ,god's determination to blot of his book--whosoever had sinned against him1 in this affair7 let us try it in the different senses which have been put upon it4 ,i4 ,we will suppose blotting out of ,god's book1 to mean destroying soul and body in hell4 ,the divine determination to shew no mercy to ,israel1 is then the reason assigned for the order here given to ,moses4 ,the prayer and answer stand thus--,now if thou wilt1 forgive this people--,answer--,i will not hear thy prayer for them--no mercy shall be shewn them1 but utter1 eternal destruction be their portion-- ,,therefore now go lead them to the promised land6 ,,ii4 ,suppose blotting out of ,god's book to mean annihilation1 and his answer to the prayer stands thus--,i will destroy this people1 and blot them from among my works--,,therefore go lead them to the place of which ,i have spoken unto thee6 ,,iii4 ,suppose with ,mr4 ,henry1 and ,doct4 ,hunter1 that it is to be understood of destruction in the wilderness1 and the answer stands thus--,my wrath shall wax hot against ,israel and consume them--they shall all die in the wilderness1 ,,therefore1 now go lead them to ,canaan6 ,the whole people1 save ,moses and ,joshua1 seem to have participated in the revolt4 ,we have no account of another exception2 and whosoever had sinned1 ,god would blot out of his book4 ,surely had either of these been the meaning of blotting out of ,god's book1 it would not have been given as the reason for ,moses' resuming his march and carrying up the tribes to the land of promise4 ,common sense revolts at the idea4 ,but if we understand blotting out of ,god's book in the sense we have put upon it1 we see at once the propriety of the order given to ,moses1 founded on this act of grace4 ,god's having repented of the evil which he thought to do unto them4 ,if this is the meaning of the words1 the answer to ,moses' prayer amounts to this--,i have heard and hearkened to your prayer1 and pardoned the sin of this people1 proceed therefore in your march1 and lead them to the place of which ,i have spoken unto thee4 ,the therefore go now1 doth not surprize us4 ,we see the order rise out of the divine purpose2 but on any of the other constructions of the text1 thwarts and contradicts it2 or cannot surely be assigned as the reason of it4 ,,several other considerations illustrate the subject1 and confirm our construction of it4 ,when ,moses returned to intercede for ,israel1 he certainly asked of ,god to pardon their sin4 ,oh6 this people have sinned a great sin1 and have made them gods of gold--,yet now1 if than wilt forgive their sin --,that he was heard and obtained his request appears not only from the history contained in our context1 but from ,moses' rehearsal of it just before his death4 ,he recounted the dealings of ,god with ,israel1 when taking his leave of them on the plains of ,moab--,in that valedictory discourse he reminded them of their sin on this occasion--of ,god's anger against them--his threatening to destroy them1 and how he pleaded with ,god in their behalf1 and the success which attended his intercessions for them--,i was afraid of the anger and hot displeasure wherewith the ,lord was wroth with you1 to destroy you1 but the ,lord hearkened unto me at that time also4 99 99 ,deuteronomy ix4 #ai4 ,sentence of death in the wilderness was afterwards denounced against those sinners1 and executed upon them1 but not to punish this sin2 but the rebellion which was occasioned by the report made by the spies who were sent to search out the land4 ,on that occasion ,moses prayed fervently for his people1 and not wholly without effect--,god had threatened to smite them with the pestilence1 and disinherit them1 but receded from his threatening through the prevalence of that intercessor in their behalf--the ,lord said ,i have pardoned according to thy word2 but at the same time1 denounced an irrevokable sentence of death in the wilderness against those rebels4 ,then ,moses was not ordered to lead the people to the place of which ,god had spoken1 but commanded to go back into the wilderness which they had parted--turn you1 and get ye into the wilderness by the way of the red sea4 ,numbers xiv4 ,at that time1 the exception from the general sentence1 was not in favor of ,moses and ,joshua1 who had been on the mount1 and taken no part in ,israel's sin in making the golden calf1 but in favor of ,caleb and ,joshua1 who dissented from the report made by the other spies2 though no intimation is given that ,caleb was not with the people1 and did not sin with them in the matter of the golden calf4 ,there is therefore no doubt respecting the sin which shut that generation out of ,canaan4 ,nor do we apprehend more occasion for doubt relative to the prayer of ,moses1 to be blotted out of ,god's book4 ,but though the sin of ,israel on this occasion was pardoned1 and ,moses ordered to lead them to ,canaan1 some temporal chastisements were inflicted to teach the evil of sin1 and serve as a warning to others to keep themselves in the fear of ,god2 of which ,moses was notified when ordered to advance with the pardoned tribes8 ,nevertheless1 in the day when ,i visit1 ,i will visit their sin upon them4 ,and the ,lord plagued the people because they had made the calf which ,aaron made4 ,the manner in which this is mentioned1 shows that their sin in that affair was forgiven1 and only some lighter corrections ordered in consequence of it2 which is common after sin is pardoned4 ,,reflexions4 ,i4 ,when we consider ,moses pouring out his soul before ,god in behalf of an offending people1 it should excite us1 as there may be occasion1 to go and do likewise4 ,some pretend that prayer offered up for others1 must be unavailing4 ,god1 it is alleged1 is immutable1 not therefore to be moved to change his measures by a creature's cries4 ,and prayer for others can have no tendency1 it is said1 to operate a change in them1 so as to bring them into the way of mercy1 and render them fit objects of it4 ,we would only observe in reply1 that ,god hath made it our duty to pray one for another1 99 ,and scripture abounds with records of the prevalence of such intercessions4 ,we have a striking influence in our subject--,moses prayed for ,israel and was heard--,the ,lord hearkened unto me at that time also4 ,it doth not appear that ,israel joined with ,moses in his pleadings at the throne of grace on this occasion4 ,moses went up into the mount1 leaving ,israel on the plain below--,i will go up unto the ,lord2 peradventure ,i shall make an atonement for your sin4 ,and ,moses returned unto the ,lord1 and pleaded in their behalf4 ,by his individual power1 he seems to have prevailed4 ,this is only one instance out of many which might be adduced from the history of the saints--of this saint in particular4 ,yea1 there seems to have been such power in the pleadings of this man of ,god1 while praying for others1 that when ,god would enter into judgment with them1 ,moses must be prevailed with to hold his peace1 and not pray for them6 ,the ,lord spake unto me saying1 ,i have seen this people1 and behold it is a stiff necked people4 ,let me alone that ,i may destroy them--and ,i will make of thee a nation mightier and greater than they4 ,let me alone6 ,as though ,god could not destroy them without ,moses' consent6-- ,and ,i will make of thee a nation mightier and greater than they6 ,as though ,moses must be bribed to silence1 ere judgment could proceed against them6 99 ,james v4 #af4 ,this representation is not to be received without restriction2 but we may safely infer that the effectual fervent prayer of a righteous man availeth much--that it often draws down blessings from above on those who deserve no good4 ,this should encourage us to wrestle with ,god in prayer1 for the effusions of his grace on those who deserve judgment without mercy1 and who might receive it from the righteous sovereign1 did the righteous hold their peace1 and let him alone4 ,,ii4 ,when we witness this holy many sic praying to be blotted out of ,god's book which he had written1 it should remind us of our state as sinners whose only hope is mercy4 ,moses' was faithful in all ,god's house4 ,his attainments in the divine life were scarcely equaled2 yet must have perished forever had forgiving grace been denied him4 ,he knew his state2 and a view of ,israel's danger called home his thoughts and led him to implore divine mercy for himself1 though he should fail to obtain it for an ungrateful people4 ,oh6 forgive the sin of this people1 but if not1 forgive my sin--pardoning grace is all my dependence--hope would fail should it be denied me4 ,if ,moses was thus conscious of guilt1 who can say ,i have made my heart clean1 ,i am pure from my sin8--,o ,lord1 enter not into judgment with thy servant2 for in thy sight shall no man living be justified-- there is not a just man upon earth1 who doeth good and sinneth not4 ,while praying for others1 it ill becomes us to forget ourselves4 ,are we by office appointed to ask mercy for others and bear them on our hearts before ,god8 ,we must not therefore conclude that mercy is not necessary for us4 ,like the high priests of old1 ,we must offer1 first for own sins1 and then for the people's4 ,there is only one intercessor to whom this is needless4 ,witnessing the sin and danger of others1 should stir us up to the duty1 as it did this leader of ,israel4 ,while crying to ,god for others1 we must beware wrapping up ourselves in fancied purity4 ,to this we are tempted by a view of greater sins in others1 which serve as a foil to act off our fancied goodness2 and especially by the knowledge of certain great sins in others1 of which we know ourselves to be clear4 ,some in ,moses' situation1 would doubtless have adopted that language --,god ,i thank thee that ,i am not as other men are--not as this people4 ,very different was the effect it had on him--it reminded him of his sins1 and led him to cry for mercy4 ,it is of vast importance that we know ourselves--if we attain this knowledge1 from sense of demerit1 we shall add to our prayers for others1 but if not1 blot me1 ,i pray thee out of thy book which thou hast written4 ,,iii4 ,if we do not mistake the sense of the text1 the strange doctrine exploded in the beginning of this discourse1 finds no support in it4 ,and surely the doctrine which reason rejects cannot be supported by revelation4 ,reason directs us to pursue that line of conduct which will be most for our advantage taking the whole term of our existence into the account4 ,and revelation doth the same--in keeping ,god's commandments there is great reward4 ,if we look through the holy scriptures we shall find abundant rewards annexed to every requirement4 ,the idea that despising the promises1 and being willing to renounce the desire and hope of them1 should be made a condition of receiving them1 is pitiable weakness and absurdity4 ,quite a different spirit is displayed in the history of the saints1 whom we are directed to follow4 ,all the worthies of old died in faith not having received the promises1 but seen them afar off4--,the renowned leader of ,israel had respect to the recompense of reward --yea1 the captain of our salvation1 the divine son of ,mary1 for the joy that was set before him1 endured the cross1 despising the shame4 99 99 ,hebrews xi4 #bf1 xii4 #b4 ,here the way of duty requires self denials4 ,the good man is often called to take up his cross2 but the rewards which follow are constantly held up to view1 in revelation1 as infinitely surpassing the losses and sufferings of the present life4 ,blessed are ye when men shall revile and persecute you1 and say all manner of evil against you falsely for my sake3 ,rejoice and be exceeding glad2 for great is your reward in heaven4 ,every one who forsaketh worldly advantages1 out of regard to ,god1 will receive an hundred fold reward1 and inherit eternal life4 ,this was made known to the primitive ,christians4 ,therefore their fortitude and zeal to do and suffer in the cause of ,god--,our light affliction1 which is but for a moment1 worketh for us a far more exceeding and eternal weight of glory4--,i reckon the sufferings of the present time1 not worthy to be compared with the glory which shall be revealed in us4 ,totally groundless and unjust1 was that charge--,i knew thee that thou art an hard man4 ,we serve a just1 a kind1 a good master4 ,even a cup of cold water1 given1 out of love to him1 will in no wise go unrewarded--he asks no sacrifice of us for nought4 ,much less that we would sacrifice ourselves1 and be castaways4 ,those who honor him1 he will honor4 ,the slaves of ,satan are repaid with misery2 but not so the servants of ,god4 ,he is not unrighteous to forget our labor of love4 ,these things are revealed for our encouragement and support4 ,yea1 ,god hath given us exceeding great and precious promises2 that by these we might be partakers of the divine nature--let us therefore be steadfast1 unmoveable1 always abounding in the work of the ,lord1 for as much as we know that our labor is not in vain in the ,lord4 99 99 99 99 99 99 ,,sermon ,,ix4 ,st4 ,paul's ,wish to be accursed from ,christ4 ,romans ix4 #c ,for ,i could wish that myself were accursed from ,christ for my brethren1 my kinsmen according to the flesh4 ,few characters more remarkable than that of ,st4 ,paul1 are to be found in history4 ,he is introduced to our acquaintance on a tragical occasion--the martyrdom of ,stephen1 where he appears an accomplice with murderers--he was standing by and consenting to his death1 and kept the raiment of them that slew him4 ,the circumstances of ,paul's conversion to ,christianity were very remarkable1 and afford strong evidence of its truth4 ,he was not an ignorant youth1 who could be easily deluded4 ,he had all the advantages of education which that enlightened age afforded4 ,he was born indeed at ,tarsus1 a city of ,cilicia2 but sent to ,jerusalem for an education1 and brought up at the feet of ,gamaliel1 a famous ,jewish ,rabbi1 who is said to have been many years president of the ,sanhedrin2 and renowned for wisdom and erudition4 ,paul's mind was not only early imbued with general science1 but he was particularly instructed in the ,jews' religion1 and became a zealous member of the pharisaic sect--verily believed the truth to be with them--thought it to be his duty to inculcate their sentiments1 both scriptural and traditionary1 and oppose all who did not fall in with their views1 and help to increase their influence1 and spread their principles4 ,therefore his hatred of ,christianity1 and determination to destroy it from its foundation--,therefore his implacable aversion to ,christians1 and unwearied endeavors to reduce them from the faith1 or compel them to blaspheme1 or where he failed in those attempts1 to destroy them from the earth4 ,but lo6 the triumphs of divine grace6 ,this arch enemy1 while pursuing the followers of the ,lamb1 even to strange cities1 is met by the glorified redeemer1 while on his way to ,damascus1 whither he was going1 breathing out threatenings and slaughter against the disciples6 ,arrested in his course6 ,convinced of his madness6 ,brought to believe on that ,jesus whom he had reviled and blasphemed6 ,and even changed into a preacher of that gospel which he had been so eager to destroy6 ,we know the strange process by which these events were effected--how this proud adversary was subdued and melted into a humble1 penitent believer6 ,we know the zeal with which he entered on the gospel ministry--what he did--what he suffered1 to build up the cause he had destroyed6 ,how he persevered to the end1 and sealed his testimony with his blood6--,what a trophy of divine power and mercy6 ,these were the ,lord's doings1 and marvelous in our eyes4 ,but why marvelous8 ,why should we wonder when we consider the agent8 ,god is wont to subvert the purposes of his enemies2 and often uses those means and instruments which were prepared and intended against him1 to accomplish his purposes4 ,egypt is said1 at a particular period1 to have dreaded a deliverer1 then expected to arise in ,israel--therefore the edict for thy destruction of the male children which should be born to the ,hebrews1 thinking to destroy the deliverer among them4 ,but while that edict was in operation1 as though in contempt of infernal malice1 and ,egyptian policy1 ,moses1 the savior of his people1 was born4 ,and mark what followed4 ,lo6 ,the daughter of ,pharaoh becomes his mother4 ,the house of ,pharaoh his asylum6 ,the learned ,magi of that hostile empire1 his instructors6 ,and all to fit him for the work for which heaven designed him4 99 99 ,hunter ,vol4 ii4 ,lect4 xviii4 ,so here2 this ,moses of the ,new ,testament--this destined chieftain among ,christians1 is educated among ,pharisees2 the great enemies of ,christ--instructed by their greatest teacher--inspired with a double portion of their zeal and rancor against the cause of the ,redeemer1 and sent forth to destroy4 ,but lo6 ,this mighty ,abaddan of diabolical and ,jewish malice1 is arrested in his course--changed into another man1 and all his zeal and learning from that hour directed to buildup the cause of ,god6 ,the energy instructed and furnished1 but heaven directed the use and application6 ,god's purposes stand and will stand4 ,none can stay his hand1 or reverse his decrees4 ,the means chosen to subvert1 are used to build his cause and kingdom4 ,he taketh the wise in their own craftiness1 and the purposes of the froward are carried headlong4 ,while ,paul remained a ,pharisee he was the idol of his nation2 but no sooner did he become a ,christian1 than their love was turned to hatred4 ,no other was so abhorred as he4 ,against no other did they unite with such determined rancor4 ,numbers soon leagued together1 and even bound themselves under a curse not to eat or drink till they had slain him4 ,but all their machinations were vain4 ,obtaining help from ,god1 of whom he was a chosen vessel1 to bear his name to the ,gentiles1 and kings1 and the people of ,israel1 he continued many years1 and did1 perhaps1 more than any other perform in the cause of ,christ4 ,jewish rancor towards him never abated1 but he caught no share of their bitter spirit8 the temper of ,christ governed in him8 he loved his enemies1 and did them good4 ,like another ,moses he bore ,israel on his heart before ,god1 and made daily intercession for them1 weeping at a view of their sad state1 and the evils coming upon them4 ,such is the spirit of the context4 ,i say the truth in ,christ1 ,i lie not1 my conscience also bearing me witness in the ,holy ,ghost that ,i have great heaviness and continual sorrow in my heart4--for ,i could wish that myself were accursed from ,christ1 for my brethren1 my kinsmen according to the flesh4 ,the depressing occasion of his grief1 was the infidelity and obduracy of his nation--that they refused to hearken to reason and evidence --were resolved to reject the only ,savior2 and the evils temporal and eternal1 which he foresaw their temper and conduct would bring upon them--therefore his great heaviness and continual sorrow4 ,in the text--,i could wish that myself were accursed from ,christ1 for my brethren1 my kinsmen according to the flesh1 the apostle hath been thought to imprecate evil on himself for the benefit of his people6 ,all the expositors we have seen on this passage1 conceive him to have wished some sore calamity to himself for the advantage of his nation6 ,though they have differed respecting the magnitude of the evil which he wished to suffer for their sake4 ,doct4 ,doddridge considers him1 as wishing to be made a curse for them1 as ,christ hath been made a curse for us1 that so they might be delivered from the guilt which they had brought on themselves1 and be entitled to the blessings of the rejected gospel4 ,doct4 ,s4 ,clark views him1 as desirous of suffering the calamities to which his people were doomed for rejecting and crucifying the ,savior1 so that1 could they all centre in one person1 he wished to be the person1 that he might thereby procure salvation for them6 ,grotius and ,pool understand him1 as wishing to be separated from the church of ,christ for the sake of the ,jews6 ,which differs little from ,doct4 ,hunter's sense of the passage--to which ,doct4 ,guyse adds1 a desire of every indignity of man1 and to be cut off from communion with ,christ1 for the sake of ,israel2 whom he strangely considers as prejudiced against ,christianity in consequence of their prejudices against ,paul6 ,but why should the apostle wish evil to himself for their sakes8 ,what possible advantage could his sufferings have been to his nation8 ,is it possible that those learned expositors should conceive that pains and penalties inflicted on him could have made atonement for their sins1 and expiated their guilt6 ,they must never have read ,paul's epistles or never have entered into the spirit of them1 who could entertain such views as these2 or even suspect that aught1 save the blood of ,christ1 can atone for human guilt4 ,it is strange1 therefore1 that they could have imagined that he wished to suffer with this view4 ,and it is no less so1 that it should be thought that prejudices against ,paul could have occasioned ,jewish prejudices against ,christianity1 when it is so evident that their prejudices against ,paul were wholly occasioned by his attachment to ,christianity--he having been high in their esteem till he became a ,christian4 ,david once asked to suffer in ,israel's stead2 but the circumstances of the case were then totally different from those of the case now before us4 ,israel were suffering for his sin in numbering the people2 ,i have sinned and done wickedly2 but these sheep1 what have they done8 ,let thine hand1 ,i pray thee be against me4--,but ,paul had not sinned1 to bring evil on his people--the guilt was all their own4 ,expositors having mistaken ,moses' prayer to be bloated out of ,god's book1 seem generally to have had that prayer in their eye when they have attempted to explain the text2 and supposing that ,moses prayed to be made sacrifice for ,israel1 have thought that ,paul had the same spirit1 and here followed his example6 ,but that neither of them ever entertained the thought of suffering to expiate the sin of their people1 and that the two passages bear no kind of relation to each other1 we conceive indubitably certain4 ,but let us consider the text and judge for ourselves the meaning4 ,perhaps the difficulties which have perplexed it may have chiefly arisen from the translation4 ,the silence of expositors on this head1 while puzzled with the passage1 is strange1 if the difficulty might have been obviated by amending to the original4 ,the translation is plausible solely from this consideration4 ,mr4 ,pool is the only expositor we have ever seen1 who hath noted the difference between the translation and the original2 and he labors hard to bring them together1 but1 in our apprehension1 labors it in vain4 ,the passage literally translated stands thus8 ,for ,i myself boasted that ,i was a curse from ,christ1 above my brethren1 my kinsmen according to the flesh4 99 99 99 99 99 99 99 ,euxoman gar autos ego anathema einai apo tou xristou uper tou adelphon mou suggenon mou kata sarxa4 ,euxoman1 rendered in translation by ,i could wish forms in the imperfect of the indicative mood1 in the ,auic dialect4 ,mr4 ,pool was too accurate a scholar not to observe the disagreement of the translation with the original4 ,some read it as in the indicative2 but it is generally considered as in the optative1 and altered by a figure which takes on iota from the middle1 and cuts an an end of the word forming ,euxoman1 instead of auxoiman an4 ,but what warrant have we for these alterations8 ,they only serve to darken a difficult text4 ,the most natural and common construction of euxoman1 derives1 is1 to glory or boast4 ,gloriar is the first word used to express the meaning of it in ,schrevelius' ,lexicon2 and the meaning euxos1 the theme of this verb justifies the construction1 in preference to that used by the translators4 ,and the ,greek preposition uper1 which is rendered for1 is often used to signify above1 or more than4 ,vid4 ,pool in loc4 99 99 99 99 99 ,for the justice of the criticisms we appeal to the learned4 ,if they are just1 our sense of the text will be admitted4 ,if we consider the context1 and the part which had been formerly acted by the apostle1 it will not be difficult to ascertain his meaning1 nor strange that he should express himself as in the text4 ,he begins the chapter with strong expressions of concern for his nation1 who had rejected him whose name alone is given under heaven1 for the salvation of men4 ,if they continued to neglect the grace offered them in the gospel1 he knew that they could not escape4 ,and when he looked on them and mourned over them1 the dangers which a few years before had hung over himself1 rose up before him4 ,he had been an unbeliever1 a blasphemer1 and a persecutor of the church of ,christ2 had boasted his enmity to ,christ and opposition to the gospel2 in which he had even exceeded the body of his nation--he had taken the lead against ,christianity--been unrivalled in zeal against the cause1 and rancour against the followers of the ,lamb4 ,when warned of his danger1 and admonished to consider what would be his portion1 should ,jesus prove to be the ,messias1 he seems to have derided the friendly warnings1 and imprecated on himself the vengeance of the ,nazerene6--to have defied him to do his worst6 to pour his curse upon him6 ,it is not strange that witnessing the temper of his nation1 should call these things to his remembrance--that the consideration should affect him--that he should shudder at the prospect of the destruction which hung over them1 and at the recollection of that from which himself had been scarcely saved--that he should exclaim1 ,god and my conscience witness my great heaviness and continual sorrow1 when ,i look on my brethren the ,jews1 and consider the ruin coming upon them1 from which ,i have been saved1 so as by fire6 ,lately ,i was even more the enemy of ,christ than they1 and boasted greater enmity44 against him6 ,and should have brought on myself a more intolerable doom1 had not a miracle of power and mercy arrested me in my course6 ,that such considerations and a recollection of the share which he had formerly taken in strengthening the prejudices of his nation against the truth1 should deeply affect him1 and draw such expression from him as we find in the text and context1 is not strange4 ,they appear natural for a person circumstanced as he was at that time2 and especially to one divinely forewarned of the devastation then coming on his place and nation4 ,these we conceive to be the feelings and views expressed by the apostle in the beginning of this chapter--but that he should wish to be put into the place of ,christ2 or madly with evil to himself1 from which nobody could be benefited1 cannot be suspected2 unless with ,festus1 we suppose him to have been beside himself1 and not to have known what he wrote1 when he expressed himself as in the text4 ,,reflections ,i4 ,in ,paul's conversion how wonderfully apparent are the wisdom and power of ,god8 ,when we view ,saul of ,tarsus making havoc of the church in ,judea1 and soliciting permission to pursue its scattered members even into exile1 we consider him as a determined enemy of ,christ4 ,who then would suspect that he should be made to feel the power of divine grace8 ,that he would become a ,christian8 ,yea1 a prime minister of ,immanuel6 ,but lo6 ,for this cause did ,god raise him up6 ,for this work was he training while drinking at the fount of ,science1 and learning the ,jews' religion in the school of ,gamaliel6 ,while unsanctified he was a destroyer2 but when melted by divine influence into the temper of the gospel1 all his powers and all his acquisitions were consecrated to the service of ,god and the ,redeemer4 ,to affect this change in ,paul1 however unexpected1 was not beyond the power of ,god2 and it was done of ,god6 ,neither was it delayed till ,paul had spent his best days in the service of ,satan4 ,at setting out to destroy1 he was met of the ascended ,savior1 transformed by the renewing of his mind1 and from that time devoted to the service of ,god2 and continued faithful unto death4 ,many were his trials--severe his sufferings for the gospel which he preached2 but none of these things moved him2 neither did he count his life dear to himself1 that he might finish his course with joy1 and the ministry which he had received of the ,lord ,jesus1 to testify the gospel of the grace of ,god4 ,,ii4 ,the temper manifested by ,st4 ,paul when contemplating the state of his nation1 how worthy of imitation8 ,like his divine ,lord1 when he beheld them he wept over them4 ,neither was the view unprofitable4 ,it served to remind him of his own past guilt and danger1 and the mercy which had been exercised toward him4 ,his guilt and danger had been great4 ,in high handed opposition to heaven1 he had even exceeded his kinsmen according to the flesh4 ,witnessing their state brought these again to his remembrance1 and the grace of ,god which had stopt him in his course1 and saved him from destruction1 causing him at once1 to rejoice and tremble6 ,many of the children of ,god when they witness the security of sinners2 how they neglect the great salvation1 and harden themselves in sin1 may remember when they did the same themselves and some of them1 in a higher degree than most of those who appear to be walking the downward road4 ,those who have found mercy cannot refrain from mourning over those whom they see hardening themselves in sin2 nor should they cease to warn them from their way1 and to cry to ,god in their behalf4 ,but their attention is not wholly taken up from home2 it often reverts thither1 and stirs them up to grateful acknowledgments of divine goodness to themselves4 ,,who is he that maketh me to differ from the thoughtless sinner8 is a consideration which often rises in the good man's mind1 while looking on the careless and secure4 ,it is a proper and a profitable consideration--tends to keep him humble and mindful of his dependence4 ,sense of past dangers serve to enhance the value of present safety4 ,the greater dangers we have escaped1 and the more wonderful our deliverances have been1 the greater should be our love to our deliverer1 and the greater our care to make him suitable returns4 ,if we entertain just views of these things1 such will be the effect4 ,those to whom most is forgiven love the most4 ,by reflecting on the riches of divine mercy1 we should stir up our souls to love the ,lord4 ,if witnessing the unconcern of others1 while in the broad road1 serves to excite us to gratitude for divine goodness shown to us1 the wrath of man is thereby made to praise the ,lord4 ,such was the effect which a view of ,israel's hardness had on ,paul--,may all ,christ's disciples cultivate the same temper4 ,,iii4 ,in ,paul's conversion we see ,god distinguishing among his enemies1 and calling one into his kingdom who was1 from principle1 a destroyer of his saints4 ,paul was a ,pharisee and the son of a ,pharisee4 ,no sect among the ,jews was more bitter against ,christ--no other so eager and active in their endeavors to crush his cause and subvert his kingdom4 ,yet numbers of that sect obtained mercy4 ,the same did not happen respecting the ,saducees4 ,no instance of a ,saducee brought to repentance1 can be adduced4 ,why this discrimination8 ,there may be reasons not revealed2 but some are discernible4 ,the ,pharisees had a zeal for ,god1 though not according to knowledge4 ,saul1 the ,pharisee1 verily thought1 that he ought to do many things contrary to the name of ,jesus--he did not sin against the light of his own mind4 ,the same was doubtless the case with many others of that sect4 ,the ,saducees were devoid of principle--had rejected first principles--those taught by the light of nature4 ,while first principles are retained1 such was the belief of a divine existence--a difference between good and evil--a future state1 in which men will receive the deeds done in the body1 and the like1 there remains a foundation on which religion may rest2 but where these are rejected1 the foundation is destroyed4 ,of the former who have erred in lesser matters of faith1 and been thereby seduced into practical errors1 many have been reclaimed1 and brought to repentance3 ,not so the latter4 ,one among a thousand have we not found4 ,and those whose sentiments border on atheism1 or infidelity1 are seldom called of ,god4 ,there is a certain point of error in opinion1 from which a return is rare4 ,those who reach it are commonly given up to strong delusions1 which lead to destruction4 ,and practical errors1 especially those which are opposed to conviction1 are highly criminal1 and exceedingly dangerous--they fear the conscience1 and provoke ,god to leave sinners to themselves--,my spirit shall not always strive with man--the times of ignorance ,god winked at1 but now commands all men every where to repent4 ,saul of ,tarsus speaks of himself as a chief of sinners because he persecuted the church of ,god2 yet he obtained mercy6 ,but those who sin against the light of their own minds1 can draw little encouragement from thence4 ,he hath declared the reason of the distinguishing mercy shown to him--because ,i did it ignorantly in unbelief4 99 ,no sooner was he convinced of his mistake1 than he returned with1 ,lord what will thou have me to do8--,so do not those who know their master's will and do it not4 ,,would we share the blessedness of believing ,saul1 we must share his repentance2 so shall we find mercy with ,god4 ,for there is no difference between the ,jew and the ,greek2 for the same ,lord over all1 is rich unto all that call upon him4 99 #a ,timothy i4 #ac4 ,romans x4 #ab4 99 99 99 99 99 99 ,,sermon ,x4 ,david's ,sin in the ,matter of ,uriah4 #b ,samuel xii1 #ac4 ,and ,david said unto ,nathan1 ',i have sinned against the ,lord4' ,and ,nathan said unto ,david1 ',the lord also hath put away thy sin2 then shalt not die4' ,the sin here referred to is that of ,david in the matter of ,uriah4 ,a strange and sad event--taken in all its circumstances and connections1 it is without a parallel4 ,but the circumstance most to be lamented1 is that mentioned by the prophet1 in the close of his message--,by this deed thou hast given great occasion to the enemies of the ,lord to blaspheme4 ,the justness of this remark1 doubtless appeared at that day1 in the triumph of sinners and exultations of scoffers2 and the story brought down to us1 on whom the ends of the world are come is still abused to keep vice in countenance4 ,look to ,david1 your man of religion6 ,your man after ,god's own heart6 and witness his complicated crimes6 and his long continued security and unconcern under guilt1 which cannot be charged on us1 who view religion as a dream6--,so the infidel4 ,while people of another description1 wound ,god's cause yet more deeply1 by the argument which they draw from this fall of ,david2 namely1 those who are allowedly vicious1 yet call themselves of the household of faith--who are pure in their own eyes1 though not cleansed from their filthiness4 ,these1 when reproved1 especially if their piety is called in question1 often recur to ,david for support --tell us1 that though eminent for piety1 he was guilty of greater sins than theirs1 and long continued in them--that he remained impenitent till visited by ,nathan1 after the birth of his child by ,bathsheba4 ,if1 say they1 be could continue so long secure and unconcerned1 why not longer8 ,and why may not others fall into sins and continue in them months and years after having received the grace of ,god1 and after they are numbered among the saints8 ,this1 we conceive1 to be the most baleful conclusion which is drawn from this history4 ,and could it be made to appear that such was ,david's state1 for so long a term1 we see no way to avoid the conclusion--see not but the idea which the scriptures give of religion as a holy principle1 productive of a holy life1 must be relinquished4 ,such is the idea which the scriptures do give of religion--they teach1 that it changeth the heart1 and forms the new creature--that in this the children of ,god are manifest1 and the children of the ,devil2 that whomever doeth not righteousness is not of ,god2 that by their fruits we are to know men4 ,thus speaks that holy book which we believe to be from ,god1 and to shew us the way of salvation4 ,but if the children of ,god are not made to differ from others1 if they may live in allowed disregard of the law of ,god1 like others1 these distinctions are idle and unworthy our regard4 ,this matter demands our attention4 ,from the subject before us1 the errors now mentioned draw their chief support4 ,we do not flatter ourselves that we can stop mouths of scoffers1 or so clearly elucidate this dark part of the book of ,god1 that it will no more be abused to the purposes of depravity2 but believe that it may be made apparent that it hath been mistaken and perverted2 and thereby rendered the more mischievous4 ,this will now be attempted4 ,that ,david remained unconcerned and devoid of repentance for the sins which he committed in the matter of ,uriah1 till awakened to consideration by the ministry of ,nathan1 seems to have been taken for granted1 and to have been the ground of these abuses4 ,this may have been the common opinion4 ,whether it is founded in reality1 we will now inquire4 ,or those who argue from a supposition that this was the case1 we ask evidence that it was so4 ,that we have no express declaration that ,nathan found him a penitent1 we conceive to be all that can be alleged as evidence that he remained till that time impenitent4 ,to which may be rejoined1 that we have no express declaration that ,nathan found him impenitent4 ,the fact is1 both scripture and profane history are silent respecting the state of ,david's mind from the commission of the sins1 till he was visited by the prophet4 ,we are left therefore to judge the matter on other grounds4 ,and on what grounds can we form a more profitable opinion than by considering the general character of the man--the nature and effects of renewing grace--and the temper and conduct of the delinquent when he was reproved by the prophet8 ,from a consideration of these we may derive the most probable solution of the question1 or judge what was probably the state in which ,david was found by ,nathan4 ,it may be proper to premise1 ,i4 ,that good men1 while in this state of imperfection1 should be surprized by temptation into sins1 and even heinous sins1 is neither new nor strange4 ,many instances occur in the history of the saints recorded in the scriptures4 ,aaron1 the saint of the ,lord1 and ,moses1 whose general character was that of a servant1 faithful in all ,god's house1 were both seduced into sins of such enormity that they were excluded the land of promise1 in common with rebellious ,israel4 ,among ,new ,testament saints similar lapses are observable4 ,even the apostles forsook the ,savior1 and fled when ,judas led forth the hostile band to apprehend him2 and ,peter1 when under the influence of fear1 with oaths and imprecations denied the ,lord that bought him6 ,the habitual temper of these good men could not be argued--from these sudden acts4 ,neither is judgment to be formed of others1 except by observing the general tenor of their lives4 ,strong and unexpected temptations may1 and often do1 seduce the best of those who remain in the body and retain the weakness of fallen creatures yet on trial4 ,,ii4 ,there is something in each one's constitution which predisposes to certain sins4 ,to every person there is a sin which most easily besets him--from which he is liable to stronger temptation than from other sins--and temptation to such sins may rise from concurring circumstances1 above its natural state1 and become almost invincible4 ,nor will any person who reads the history of ,david doubt to what particular sin he was naturally most disposed4 ,neither are we insensible how one sin prepares the way for another1 and strengthens temptation to it4 ,david's sins on the occasion before us were complicated and exceeding sinful4 ,but we know how he was seduced to the first1 and how the others followed of course4 ,respecting the state in which he was found by ,nathan we may judge1 ,i4 ,from his general character4 ,this is so well known1 that the bare mention is almost sufficient4 ,the scriptures teach us that he was pious from his youth4 ,when ,samuel was sent to anoint him1 sufficient intimation was given that his heart was right with ,god4 ,when ,elijah1 the first born of ,jesse palled before the prophet1 pleased with his appearance1 he supposed him to be the man whom ,god had chosen to rule his people--,surely the ,lord's anointed is before him'--but ,god refused him with this declaration1 ,the ,lord seeth not appearance1 but the ,lord looketh on the heart4 ,david's after life justified the preference then given him4 ,no person acquainted with his history as contained in the sacred records1 will scruple his general devotedness to the service of ,god4 ,should doubt arise1 we may refer to the charter given of him by the pen of inspiration1 about half a century after his death4 ,david did that which was right in the sight of the ,lord1 and turned not aside from any thing that he commanded him all the days of his life1 save only in the matter of ,uriah the ,hittite4 99 99 #a ,kings xv4 #e4 ,in that matter he greatly erred4 ,there is no need however to consider him as then fallen from grace4 ,the remains of depravity which continues after renovation1 are sufficient under existing circumstances to account for his fall on that occasion4 ,but it is inconcievable that a person of established piety should remain for a whole year stupid and unconcerned under the guilt of such transgressions2 and the utter improbability of such an event will be further apparent1 if we attend1 ,,ii4 ,to the nature and effects of renewing grace4 ,it is no less true of holy than of unholy principles1 that they are operative4 ,the governing principle1 whatever it may be1 will bring forth fruit according to its nature4 ,a ,,good man may be surprized into sin1 as we have seen1 but he will not go deliberately into the way of it1 like the wicked4 ,neither do the two characters1 when they have been seduced into sin1 reflect upon it with similar feelings and views4 ,when the good think on their ways1 they are grieved and humbled for their faults1 and turn their feet to ,god's testimonies2 but the wicked bless themselves in their hearts1 as fortunate in the accomplishment of their vicious desires4 ,the good maintain a sense of ,god's presence--,thou ,god seeth me4 ,the wicked forget ,god or doubt his attention to their temper and conduct --,how doth ,god know8 ,is there knowledge in the most high8 ,it is not strange if those whose only joys are the pleasures of sense1 felicitate themselves when they attain them2 but those who love and fear the ,lord1 and prefer his favor above all earthly joys1 must have other views4 ,if sensible that they have offended ,god1 and incurred his displeasure1 it greives them at their hearts1 and fills them with deep concern4 ,apart from all considerations of interest1 the good see a baseness and deformity in sin1 which render it the object of their aversion4 ,they consider it the disgrace of their rational nature1 and are humbled and abased when conscious that temptation hath prevailed to seduce them from the paths of rectitude4 ,,it will not be imagined that ,david could banish thought1 and drive away reflection1 for a whole year after the commission of such enormous sin2 as he committed in the matter now before us4 ,it is presumed that no man1 retaining reason was ever able soon to forget any enormity1 which he knew himself guilty4 ,the remembrance always haunts the imagination1 and conscience goads the mind with a thousand stings4 ,the delinquent hath not power to prevent it4 ,he cannot drive away thought1 and turn off his attention to other objects4 ,it is further presumed1 that every good man is formed to the habit of reflection2 that he often enters into himself by a serious attention to his state2 considers his temper2 review's his conduct1 and brings both to the divine standard1 that he may know himself1 and reform whatever is amiss4 ,a person of ,david's character1 especially circumstanced as he was at that time1 could not possibly have been destitute of considerations4 ,the society of the woman who had been the occasion of the crimes which had so maimed his character1 must have brought those crimes to his remembrance1 and kept them on his mind4 ,every time she came into his presence1 or cheered him by her smiles1 a group of affecting thoughts must have rushed in upon him2 his first offence1 an offence which the law of his ,god would have obliged him to punish with death1 in a subject1 and his after1 and still more enormous sins1 which he had committed to hide the first1 and possess the object which he was forbidden even to covet1 would occur to his mind4 ,from the lovely object in his presence1 his mind would naturally revert to her late1 first greatly injured1 and then murdered husband2 to his faithfulness and zeal for the honor of his king and country1 which had torn him from the embraces of a lovely partner1 and the society of a family dear to him1 and would not even suffer him to visit them when liberty was given him of his prince2 to his careful attention to deliver the letters1 by which he had unsuspectingly borne the mandate for his own murder2 to his heroism when ordered up to the walls of the besieged city1 though not supported by the commander in chief2 and his noble exertions to subdue the enemies of ,israel1 amidst which he had bravely fallen6 ,such reflexions must have filled his mind2 nor was it possible that he should have driven them away4 ,neither could he do other than condemn the part which he had acted and feel pain when he considered it4 ,surely such considerations must have racked his guilty soul1 and made him tremble and mourn in bitterness of his spirit before ,god4 ,a graceless tyrant who neither fears ,god1 nor regards man1 may view1 his subjects as made for him1 and think himself entitled to deprive them at his pleasure1 of every comfort1 and even life4 ,this hath been the avowed sentiment of many an eastern despot4 ,but it is not supposeable of a good man--the man after ,god's own heart1 though now seduced into certain heinous sins4 ,surely he could not think on his ways--on his then late transgressions1 but remorse must have harrowed up his soul6 ,he must have been deeply affected1 and led to cry1 ,god be merciful to me a sinner6 ,the feelings of a good man1 who had been seduced into sin and reflected upon it with deep contrition1 are pathetically described by the pen of this same person1 in the thirty second psalm2 and description is couched in the first person1 as what himself had experienced4 ,when ,i kept silence1 my bones waxed old by reason of my roaring all the days long4 ,for day and night thy hand was heavy on me2 my moisture is turned into the drought of summer4 ,there is a strong probability that his feeling on this occasion1 before he confessed his sin1 and obtained a sense of pardon1 are here expressed4 ,they are the same which we should suppose he must feel while tormentedwith a sense of such enormous guilt4 ,,iii4 ,we are to consider his temper and conduct when reproved by the prophet4 ,these are the same which we should expect1 did we know him to have been then a penitent4 ,he was indeed taken by guile1 and made to condemn himself before he perceived that he was the guilty person of whom the prophet complained4 ,but had he till that time continued impenitent1 it is not probable that he would have been instantly humbled1 and immediately confessed his sin with true contrition4 ,it is much more probable that he would have resented the application to himself1 as an affront offered to royalty1 and avenged himself on the ,lord's messenger4 ,god hath power instantly to change the sinner's heart without previous awakenings2 but this is not the method of grace4 ,convictions1 ordinarily1 if not invariably1 antecede conversion1 prepare for it1 and lead to it4 ,neither is this the method of grace1 only with the sinner at the first great change1 termed the1 new birth1 but with the saint who falls into heinous sins1 and thereby resembles the sinner4 ,when a good man yields to temptation and falls from his stedfastness1 ,god commonly hides his face from him--for a term1 and often for a considerable term1 he sits in darkness--is ready to give up his hope--to conclude that he hath believed in vain--never loved ,god or hated sin--never passed from death into life4 ,in fine1 he feels similar pains1 and passeth in many respects1 a similar change1 when renewed again by repentance1 as when first made a new creature4 ,do we ever see persons who have been seduced into great and heinous sins1 brought back to ,god1 and comforted with his presence without sensations of this kind8 ,we presume the instance cannot be adduced4 ,we should look with a jealous eye on one who pretended to be an example of it4 ,from the methods of grace at present1 we may judge of them in times past4 ,god is the same--sin equally his aversion1 and sinners alike the objects of his displeasure4 ,the supposition that a person is one moment a hardened sinner2 the next a thorough penitent1 pardoned1 restored and comforted of ,god1 is so diverse from his common manner of treating great offenders1 that it should not be admitted in a given case1 without clear and strong evidence2 and in the case before us there is no evidence2 even circumstances have a different aspect4 ,no sooner was this offender reproved1 than he discovered a humble penitent disposition4 ,he1 freely confessed his sin1 both to ,god and man1 as one who had thought on his ways and repented of his transgressions2 which could not have been expected of one who after the commission of such crimes1 remained thoughtless and secure1 till the moment when his guilt and danger were set before him4 ,but if ,david was a penitent before he was visited by ,nathan1 why had he concealed his repentance8 ,why spread a veil over it and neglected to glorify ,god by a confession of his sins8 ,did he think it sufficient to confess to ,god1 and humble himself in secret8 ,so some argue1 and endeavor to cover the sins of which the world knows them to be guilty4 ,but we are far from suspecting this of ,david4 ,to break the divine law is implicitly to condemn it4 ,what iniquity have your fathers found in me8 ,to conceal sorrow for sin1 is in effect to justify it4 ,then only is ,god glorified by an offender1 when he takes the blame and the shame of his sins on himself1 acknowledging the law which he hath broken to be holy1 just and good4 ,of these things1 this offender could not be insensible ,david was indeed under strong temptation to hide his sins4 ,he was the head of a family1 several members of which were abandoned characters4 ,these he had doubtless often reproved4 ,he was the head of a nation1 numbers of which were children of ,belial4 ,these he had called to repentance1 reproved1 punished4 ,he had long professed religion--perhaps often declared its power to change the heart and mend the life4 ,but if his crimes were now made public1 he must appear a sinner above all who dwelt at ,jerusalem6 ,to have his conduct known would cover him with shame1 and give great occasion to the enemy to blaspheme1 and speak reproachfully4 ,did these considerations prevent him from confessing his sins1 and induce him to cover his transgressions8 ,they were mostly arguments for his proclaiming his repentance1 had his sins been public4 ,by his sins he had countenanced wickedness1 and set the example of it in a dignified station4 ,by his confession he would condemn it1 and justify the law of ,god1 which forbids it2 and by his return to duty1 do every thing then in his power1 to repair the injury he had done and prevent or remove the bad effects of his example4 ,why then had he neglected it8 ,there was only one consideration which could excuse him--that1 we apprehend1 justified him4 ,his sins in this affair were not public4 ,it appears from several circumstances that they were kept out of sight till the prophet was sent to reprove and publish them1 and his repentance of them4 ,joab knew indeed that the king wished the death of ,uriah4 ,it is not certain that he knew the cause4 ,if he did1 it is not probable that he had divulged it4 ,that these matters were not transacted openly1 or generally known1 maybe inferred from two considerations1 namely1 from ,bathsheba's going into mourning for ,uriah1 and from ,nathan's declaration1 when he foretold the evils which would come on ,david and his family1 to punish his sins on this occasion1 notwithstanding his repentance4 ,mournings were very short among the ,hebrews2 but this adulteress would not have put on mourning1 or ,david delayed to take her to his house1 to be his wife1 till her mourning was ended1 had this affair been public4 ,but1 that it was not so1 is put out of doubt by the language of the prophet in his address to the king--,thou didst it secretly4 ,if the matter was not public1 the delinquent was not to be criminated because he did not make it so4 ,sins committed in secret are to be confessed and mourned only before him who sees in secret4 ,such seems to have been ,david's fixation from the time of his fall1 till the publication of his guilt1 by the prophet2 during which term he felt all the horrors of conscious guilt2 ,god's hand lying heavy on him4 ,as it pleased ,god that both his fall and recovery should be made public1 the prophet seems to have delivered his message before witnesses4 ,this took away the ground of temptation longer to hide his fins1 and cleared the way to a public renunciation1 and return to duty4 ,and the fallen prince waited no exhortations--needed no entreaties--,i acknowledged my sin unto thee2 and mine iniquity have ,i not hid2 ,i said ,i will confess my transgressions unto the ,lord2 and thou foregavest the iniquity of my sin4 99 99 ,psalm xxxii4 #e4 ,thus the opinion of those who suppose that ,david remained impenitent and secure1 till awakened to consideration by the ministry of ,nathan1 is devoid of proof1 and even of probability4 ,david's well known character--the nature of renewing grace2 and the temper and conduct of this transgressor1 when reproved by the prophet1 concur to prove him then already a penitent2 which is confirmed by the consolations forthwith administered to him by the ,lord's messenger4 ,if in this instance ,god pardoned1 and gave a sense of pardon1 to so heinous an offender1 without a moment intervening sense of guilt1 and evidence of pardon and peace1 it must have been a very singular divine treatment of so vile a sinner6 ,and if ,david1 after having been long eminent for piety1 lived a year of stupid unconcern1 under such enormous guilt1 it must have been a very strange event6 ,a phenomenon in the history of man1 unequalled in the annals of the world6 ,whether there is evidence to justify so strange a conclusion1 judge ye4 ,if we have not mistaken our subject1 this affair gives no countenance to those who pretend religion to be a thing of nought--that it doth not change the heart and life1 turning men from sin to holiness4 ,good people may be seduced into sin1 but they are soon renewed by repentance--soon turn again to the ,lord in the way of duty1 confessing their sins and renewing their purposes and engagements to serve the ,lord--,that which ,i know not teach thou me2 and wherein ,i have done iniquity1 ,i will do no more4 ,neither doth this affair yield comfort and hope to those1 who while they call themselves saints1 live like sinners4 ,if here1 they find no comfort and support1 where will they find it8 ,the only example thought to have been found in the footsteps of the flock1 fails them2 and we are left to conclude that sanctification is the principal evidence of justification--that by their fruits we are to know men4 ,it is a dark omen when professors paliate their errors and deviations from duty1 by pleading those of saints of old4 ,those saints erred2 but they did not long continue in sin--,when they thought on their ways they turned by repentance4 ,neither did they flatter themselves in allowed wickedness4 ,if any allege the sins of former saints in excuse for their own1 they allege not that which distinguished them as saints1 but that which they retained as sinners--not that which they possessed of the image of ,god1 but that which remained to them of the image of ,satan4 ,this they may have in full1 and yet be of their father the ,devil4 ,and such is the sad state of those who allowed serve sin1 under whatever pretence4 ,those who are born of ,god1 favor the thing which are of ,god4 ,sin is odious in their view4 ,they long for freedom from it--,oh wretched man that ,i am6 ,who shall deliver me from the body of this death8 ,the saints wish for heaven1 not only that they may see their father who is in heaven1 and the divine ,redeemer1 who loved them and gave himself for them2 but because there the spirits of the just are made perfect--because there they expect to be holy as ,god is holy-- because there1 to be satisfied with ,god's likeness1 and rejoice always before him4 ,may ,god give us this temper1 and keep us to his kingdom1 for his mercy's sake in ,christ4 ,amen4 99 99 99 99 99 99 ,,sermon ,,xi4 ,general ,character of ,christians4 ,galatians v4 #bd4 ,and they that are ,christ's have crucified the ,flesh1 with the ,affections and ,lusts4 ,st4 ,paul is supposed to have been the first herald of gospel grace to the ,galatians2 and they appear to have rejoiced at the glad tidings1 and to have received the bearer with much respect4 ,but after his departure1 certain judaizing teachers went among them1 and labored but too successfully1 to alienate their affections from him1 and turn them form the simplicity of the gospel4 ,the malice and errors of those deceitful workers1 and the mischief which they occasioned at ,galatia1 caused the writing of this epistle3 which1 like the other writings of this apostle1 reflects light on the gospel in general1 while it served to correct the mistakes of those professors of ,christianity1 and guide their erring footsteps into the way of peace and truth4 ,it is not our design to enter into the controversy between this inspired teacher1 and his enemies4 ,we are only concerned to understand him1 and shall receive his instructions as communicated from above4 ,the primary design of this epistle was to refute those false teachers who urged circumcision1 and the observance of sundry parts of the ,levitical code1 which had been abrogated by the gospel4 ,this appears to have been a leading error of those anarchists4 ,that the apostle did not lay the intolerable burdens of the ,mosaic ritual1 on the professors of ,christianity1 was made the ground of a charge against him4 ,st4 ,paul defended himself by evincing the errors of his opponents1 shewing that ,christians are made free from the ceremonial law2 and that their justification before ,god is not in virtue of any obedience of their own1 to either the ceremonial1 or the moral law1 but of grace through faith in ,christ4 ,in the former part of the epistle1 he shows the impossibility of justification in any other than the gospel way--especially in that way1 to which those false teachers directed--shews that they subverted the gospel1 and rendered ,christ's sufferings of no effect--,by the works of the law1 shall no flesh be justified--,if righteousness come by the law1 then ,christ is dead in vain4 99 99 ,chapter ii4 #af1 #ba4 ,we conceive these to be obvious truths1 and wonder that they should be matter of doubt1 or dispute1 among those who are favored with revelation1 and receive it as given of ,god4 ,perfect obedience is evidently the demand of the divine law1 and condemnation is denounced against the breakers of it4 ,this do1 and thou shalt live1 but the soul that sinneth1 it shall die4 99 ,but none of our race keep the law4 ,there is not a just man upon earth1 that doeth good and sinneth not4 ,the scripture hath concluded all under sin1 that the promise by faith of ,jesus ,christ1 might be given to them that believe4 ,mankind are shut up to the faith in ,christ44 ,this is the way in which ,god hath mercy on whom he will have mercy4 ,he that believeth shall be saved2 but he that believeth not shall be damned4 ,therefore the hope of the apostle1 in the way of faith1 while discarding hope in any other way4 ,knowing that a man is not justified by the works of the law1 but by the faith of ,jesus ,christ2 even we have believed in ,jesus ,christ1 that we might be justified by the ,faith of ,christ1 and not by the works of the law4 99 ,lev4 xviii4 #e4 ,ezek4 xviii4 #d4 ,from the reasoning of the apostle1 the false teachers at ,galatia seem not to have urged obedience to the whole law4 ,circumcision they taught to be indispensible4 ,st4 ,paul allures them1 that if they were under obligation to receive circumcision1 they were equally obliged to keep the whole law2 and that they bound themselves to this by submitting to be circumcised--that if they reverted to the law1 and placed their dependence on their obedience to it1 they renounced the grace of ,christ1 and would not be benefited by it4 ,behold1 ,i ,paul1 say unto you1 that if ye be circumcised4 ,christ shall profit you nothing4 ,for ,i testify again to every man that it is circumcised1 that he is a debtor to keep the whole law4 ,christ is become of none effect unto you1 whosoever of you are justified by the law1 ye are fallen from grace1 ,while such was the state of those who followed the judaizing teachers1 those who retained the gospel as taught by the apostle1 had another hope--a hope which would not make ashamed--a hope in divine grace through faith in ,christ--,we through the spirit wait for the hope of righteousness by faith4 ,for in ,jesus ,christ neither circumcision availeth any thing1 nor uncircumcision2 but faith which worketh by love4 ,such is every ,christian's hope before ,god4 ,he counts all things to be loss and dung that he win ,christ2 but the righteousness which is of ,god by faith4 ,but while ,st4 ,paul was exhibiting and urging these important truths1 on the wavering ,galatians1 he foresaw1 that it would be objected1 that the scheme which he advanced1 tended to licentiousness--that if men might be saved by faith without the works of the law1 they might indulge themselves in sin--that this would render ,christ the minister of sin4 ,the same objection appears to have been made at ,rome1 where a faction existed similar to this at ,galatia4 ,this consequence the apostle rejected with abhorrence4 ,do we then make void the law through faith8 ,god forbid3 ,yea we establish the law4 ,the ,levitical code included both the ceremonial and the moral law4 ,though ,st4 ,paul declares justification unattainable by obedience to either or to both1 he did not set aside the moral law1 as no longer obligatory1 as he did the ceremonial4 ,this latter had answered the ends of its appointment1 and was abolished by fulfillment4 ,it was only a shadow of good things to come1 and fled away before that of which it was a shadow4 ,christ had therefore blotted it out and taken it away4 ,but the moral law was not done away4 ,christ hath fulfilled it for those who believe on him2 but it doth not therefore cease to be obligatory upon them4 ,it is of universal and eternal obligation4 ,the salvation of mankind1 doth not1 however1 depend on their obedience to it4 ,if it did1 they could not be saved1 because all mankind have broken it4 ,salvation is of grace1 through faith4 ,instead of setting ,christians free from obligation to keep the moral law1 what ,christ hath done for them strengthens their obligations to obey it4 ,an increase of mercies is an increase of obligations to serve the ,lord4 ,but yet more is done to secure obedience from those who are ,christ's --yea enough to secure it4 ,a change passeth on them1 when they become his1 which reconciles them to the law1 and causes them to delight in it1 and in the duties which it enjoins4 ,this produces a pleasing conformity to it--his commandments are not grievous4 ,their obedience is sincere and universal4 ,others may render a partial obedience1 out of fear1 but the obedience of the renewed flows from love1 and hath respect to all ,god's commandments4 ,remains of depravity abide in the ,christian1 but they do not habitually govern in him4 ,that they are not wholly purged out of his nature1 is to him the occasion of grief--causes him to go sorrowing3 ,but he doth not gain complete deliverance till he puts off the body4 ,he puts on1 however1 the gospel armor1 and maintains a warfare against his own corruptions within1 no less than against the powers of darkness without4 ,though sometimes wounded1 and made to go on his way halting1 he is in his general course victorious1 rising superior to opposition1 and living unto ,god4 ,whosoever is born of ,god1 doth not commit sin2 for his seed remaineth in him1 and he cannot sin1 because he is born of ,god--cannot sin3 like others1 allowedly and habitually4 ,how shall he who is dead to sin1 live any longer therein8 ,such is the character of the ,christian1 as drawn in the bible2 so that all ground of objection to the gospel scheme1 as drawn by ,st4 ,paul1 is removed4 ,those who are ,christ's instead of taking liberty to sin1 because they are not under the law1 but under grace1 are of all men most careful to do ,god's commandments2 and from the noblest principles4 ,their obedience is not servile1 but filial4 ,this is the spirit of the text4 ,they that are ,christ's have crucified the flesh1 with the afflictions and lusts--,,have crucified4 ,the change which frees from the governing power of indwelling corruption1 and disposeth to walk in newness of life1 hath already passed upon them4 ,none are ,christ's till this change takes place in them4 ,but while the apostle vindicates the doctrine of grace1 and shews its beneficial influence on the morals of men1 care is taken to guard against mistakes on the other hand--not to give occasion to consider renewing grace as wholly eradicating the principles of depravity1 and putting an end1 at once to the spiritual context4 ,this subject is treated more largely in the epistle to the ,romans499 ,but the opposition of natural and gracious principles1 is here mentioned1 and some of its effects described4 ,the flesh lusteth against the spirit1 and the spirit against the flesh2 and these are contrary the one to the other2 so that ye cannot do the things that ye would4 99 ,chapter vii4 ,in every man1 whatever may be his character1 there are different principles1 which1 struggle and contend with one another4 ,the natural man feels a bias to wickedness1 and wishes to indulge his depraved inclinations4 ,but reason forbids1 and conscience remonstrates1 and warns him to beware what he doth--reminds him that to yield to passion is wrong--to indulge appetite unreasonably is sinful--that for these things ,god will bring him into judgment4 ,thus the principles implanted in the mind1 by the ,god of nature1 withstand the sinner in his way1 and resist him in his course2 they hold him back and restrain him from gratifying his natural desires--from doing that to which he is inclined1 and hath power to do4 ,by this means he is prevented from giving full latitude to his corruptions2 yea1 he is sometimes influenced to do good4 ,herod was a vile character2 but he feared ,john1 knowing that he was a just man1 and an holy1 and observed him2 and when he heard him he did many things1 and heard him gladly4 99 ,many similar instances might be adduced4 ,there is not a sinner who doth not feel the natural bias1 and the power of reason and conscience1 driving and contending within him2 and sometimes the one prevails to influence his conduct1 and sometimes the other4 99 ,mark vi4 #bj4 ,neither is the ,christian free from similar struggles4 ,reason and conscience have naturally the same power in him which they have in others4 ,the corrupt bias1 is also weakened in renovation2 yea receives a deadly wound4 ,but it is not immediately destroyed4 ,still its influence is felt1 and its effects observed4 ,sometimes it evinceth so much power1 that its deadly wound seems to be healed4 ,reason and conscience1 strengthened by renewing grace1 ordinarily prevail over indwelling depravity2 but not without a struggle1 as every ,christian can testify--neither do the better principles always conquer4 ,sometimes the opposing principles1 or powers1 prevail1 and lead to error and wickedness4 ,thus the flesh lusteth against the spirit1 and the spirit against the flesh--so that ye cannot do the things that ye would4 ,neither the regenerate1 nor the unregenerate1 are free to do all that to which the generally governing principle inclines4 ,the difference between the renewed1 and the unrenewed1 is not that the former is free from temptation1 the latter overcome by it1 at every attack4 ,neither is the case4 ,both meet with temptation1 and often that which is severe4 ,each sometimes overcomes2 at other times is overcome by it4 ,but the renewed formed to the habit of attention and watchfulness1 and looking to ,god for help1 and acting1 in the main1 uprightly before ,god1 is usually a conqueror2 while the unrenewed1 habitually careless1 and negligent of watchfulness and prayer1 is more often conquered1 and hurried into error and wickedness4 ,the renewed are chiefly restrained by love to ,god and duty2 the unrenewed by fear of punishment2 ,though fear hath a degree of influence on the former2 and other considerations1 beside fear1 are not wholly1 devoid of influence on the latter4 ,how far a ,christian may be influenced by remaining corruption1 and carried away by the prevalence of temptation2 or how far a sinner may be restrained by the influence of those principles and considerations1 which withstand him in his course1 we are unable to determine4 ,that both feel and are influenced by those opposing principles1 is not matter of doubt4 ,we experience it in ourselves1 whatever our characters may be2 and we observe it in others4 ,none are so moulded into the divine image1 as to become perfect--neither doth depravity attain so complete an ascendant over any who remain in the body1 as to divest them of all restraints1 and yield them wholly up to the vicious propensity4 ,restraints1 yea inward restraints operate in degree1 on the most depraved4 ,this is a mixed state4 ,the good and the bad are here blended together4 ,the wheat and the tares must grow together until the harvest--yea not only in every field1 but in every heart4 ,none are perfectly good1 or completely bad1 while in this world4 ,the finishing traits of character are referred to that to come4 ,in that world we expect1 that both the righteous and the wicked1 will be perfect in their kind --the spirits of the just be made perfect--those of the opposite character put on the full image of their infernal parent4 ,,improvement4 ,if those who are ,christ's have crucified the flesh1 with its affections and lusts1 ,how stands the case with us8 ,are we thus made to differ from the wicked world8 ,do we love ,god--believe on his ,son-- do his commandments1 and trust his grace8 ,then1 to us to live is ,christ1 and to die gain4 ,here we must have trials--this is not our rest4 ,but the time is short4 ,soon we shall be called from our labors1 and our works will follow us1 ,soon we shall be with ,christ--behold his glory1 and rejoice in his presence4 ,happy state6 ,but let us beware deception4 ,some hold a lie in their right hands2 cry peace when there is no peace to them4 ,let us commune with our own hearts2 attend to our temper and conduct2 inquire whether we have taken up our cross1 and are following ,christ8 ,whether the spirit of ,christ dwelleth in us4 ,if we have not his spirit1 we are none of his4 ,if we have his spirit we walk as he walked4 ,if this is our happy state1 we shall ere long hear from our ,judge1 come ye blessed of my ,father1 inherit the kingdom prepared for you from the foundations of the world4 ,but if found sinners1 a very different doom awaits us4 99 99 99 99 99 99 ,,sermon ,,xii4 ,the aggravated ,guilt of him who delivered ,christ to ,pilate4 ,john xix4#aj1 #aa4 ,then saith ,pilate unto him1 ',speakest thou not unto me8 ,knowest thou not that ,i have power to crucify thee1 and have power to release thee8' ,jesus answered1 ',thou couldest have no power against me1 except it were given thee from above3 ,therefore he that delivered me unto thee hath the greater sin4' ,judea was conquered by the ,romans and reduced to a province of their empire1 before ,christ suffered for the sins of men4 ,when the ,jews conspired his death1 ,pilate was governor of that province4 ,the power of life and death was in his hands4 ,though said to have been devoid of principle1 he was unwilling to give sentence against ,jesus4 ,free from ,jewish prejudices1 he was convinced of ,christ's innocence2 that he had committed no offence1 either against his own nation1 or against the ,romans2 but that for envy he had been arraigned1 condemned1 and delivered up as a malefactor4 ,a mighty prince was then expected to arise in ,israel4 ,that he would save his people from their enemies1 and crush the powers which held them in subjection1 was the general idea entertained of him4 ,but the ,jews had no expectations of such a deliverer in the ,son of ,mary2 nor did the ,roman ,governor see aught in him to excite suspicion of a formidable enemy4 ,he wished1 therefore1 to release him2 repeatedly declared him not guilty2 and would have set him at liberty1 but the ,jews opposed4 ,they declared that by their law he ought to die1 because he made himself the ,son of ,god--or gave himself out for the expected ,messias4 ,this was probably the first hint which ,pilate received of this nature1 and it seems to have alarmed him4 ,when he heard that saying he was more afraid4 ,pilate was not an ,atheist4 ,he appears to have had some knowledge of a divine existence and belief of a superintending providence4 ,living among the ,jews1 he was1 no doubt1 acquainted with their religion1 and their expectations of a deliverer2 and if there was a suspicion that this was that deliverer1 it concerned him to act with caution2 at least to make inquiry4 ,he therefore returned to the judgment hall1 and entered on another examination of the prisoner4 ,he began by inquiring after his origin4 ,he said to ,jesus1 ,whence art thou8 ,but ,jesus gave him no answer4 ,the test follows1 in which we observe the following particulars1 viz3 ,i4 ,pilate blaming ,jesus1 for refusing to answer him--boasting of his power1 and appealing to our ,lord1 that he possessed it4 ,speakest thou not unto me8 ,knowest thou not that ,i have power to crucify thee1 and have power to release thee8 ,,ii4 ,christ reminding ,pilate1 that he possessed only delegated power2 intimating that he was accountable for the use he made of it4 ,thou couldest have no power against me1 except it was given thee from above4 ,,iii4 ,christ aggravating the guilt of those who had delivered him to ,pilate1 from a consideration of the power which he possessed1 in which there might be an allusion to ,pilate's character as an unprincipled man4 ,therefore1 he that delivered me unto thee hath the greater sin4 ,we will treat of these in their order4 ,i4 ,we observe ,pilate blaming ,jesus for refusing to answer him2 boasting of his power1 and appealing to our ,lord that he possessed it4 ,speakest thou not unto me8 ,knowest thou not that ,i have power to crucify thee1 and have power to release thee8 ,but why is ,christ faulted8 ,he had said enough to convince the court of his innocence4 ,the judge had repeatedly and publicly declared it4 ,i find no fault in him4 ,christ's silence was not sullen1 or contemptuous4 ,he had said enough4 ,his silence was prudent--perhaps necessary4 ,he had come into the world to suffer--to make his soul an offering for sin4 ,had he said more1 perhaps ,pilate had not dared to give sentence against him4 ,had not ,christ died the ends of his coming had been frustrated4 ,therefore was he now dumb before his oppressors1 agreeably to the prophecy4 ,he is brought as a lamb to the slaughter1 and as a sheep is dumb before his shearers1 so he opened not his mouth4 ,it was necessary that evidence should be given of ,christ's innocence1 sufficient to convince the honest mind1 that he was not a malefactor --that he did not die for his own sin4 ,this had been given4 ,it was enough--rendered his murderers inexcuseable4 ,the wisdom of providence permitted no more4 ,pilate declared himself convinced4 ,but then he had power either to crucify ,christ1 or to release him4 ,he felt himself possessed of this power1 and appealed to our ,lord whether he did not possess it4 ,pilate knew what was right--what he ought to do4 ,conscience directed him to acquit the guiltless4 ,but this did not necessitate him to do it4 ,he had power to do right4 ,he had power also to do wrong4 ,others possess similar power4 ,every moral agent hath power to obey or disobey the dictates of his conscience4 ,it is not the method of heaven to compel men to good1 or leave them to be compelled to evil4 ,god intended man to be a free agent1 who should choose for himself the part he would act2 and endowed him with a self determining power1 to capacitate him to choose4 ,devoid of this power1 he could not be accountable4 ,man ought to be governed by reason and conscience4 ,these make known his duty1 and offer proper motives to induce him to discharge it4 ,but they do not oblige him to it4 ,it is referred to his own choice4 ,if he prefer doing wrong1 to doing right1 he may do it4 ,this is exemplified in the case before us4 ,sufficient evidence was given of ,christ's innocence4 ,the judge was convinced1 and knew that it was his duty to treat him as innocent4 ,but if to answer worldly ends1 or in any respect to gratify depravity1 he preferred crucifying the guiltless1 he had power to do it4 ,though ,jesus was the ,son of ,god1 ,god had left him in the hands of the enemy4 ,it was their hour and the power of darkness4 ,they chose and conspired his death4 ,the ,jews would not receive such a ,messias4 ,pilate did not choose to offend the ,jews4 ,the former urged his crucifixion1 for fear all men would believe on him4 ,the latter was prevailed with to condemn the guiltless1 because he wished to gratify the chiefs of the nation which he governed4 ,both sinned against the light of their own minds1 not of necessity1 but out of choice--knowingly did wrong to gain worldly ends2 or avoid temporal disadvantages4 ,sinners commonly act on the same principles4 ,they can distinguish between good an evil--can judge of themselves what is right4 ,they know it to be their duty to choose the good1 and refuse the evil4 ,but possessing power to counteract the dictates of conscience1 often to gain worldly ends1 and answer sinister views1 do counteract them --choose that for which they are condemned of themselves4 ,it is folly to pretend that our choices are necessary4 ,the proposition involves absurdity4 ,choice and necessity are often opposites4 ,some bewildered in the labyrinth of metaphysics have doubted the plainest truths--the existence of matter6 ,and even their own existence6 ,but these doubts are a species of madness4 ,to the person of common sense they are unnecessary4 ,let him only believe his senses1 which the author of nature hath given to instruct him1 and they will all vanish4 ,in the case before us1 a single glance inward1 carries full conviction that we are free4 ,to offer arguments in proof is superfluous--is trifling--it is to ape the philosopher who attempted to syllogize himself into a conviction of his own existence6 99 99 ,cogito1 ergo sum4 ,descartes4 ,from the knowledge of our capacity1 and liberty of choice1 ariseth sense of merit and demerit4 ,and thence our expectation of reward or punishment from an enlightened and righteous tribunal4 ,were we necessitated to actions1 now1 the most criminal1 we should have no sense of guilt2 neither should we fear condemnation from a just judge on their account4 ,did we choose such actions1 if we knew our choices to be the effect of invincible1 supernal influence1 they would give us no concern4 ,on our part1 no criminality would be attached to them2 it would rest with the efficient4 ,had ,pilate been compelled to give sentence against ,christ1 he would have had no sense of guilt2 nor could he have been justly criminated4 ,but when the motives which actuated him1 and his freedom of choice are considered1 he must have been condemned of himself1 and of all mankind4 ,when ,pilate appealed to our ,lord1 that he was possessed of power1 either to crucify or release him1 the justice of the claim is admitted2 but then1 ,,ii4 ,he is reminded by the divine prisoner1 that he possessed only delegated power1 intimating that he was accountable for the use he should make of it4 ,thou couldest have no power against me1 except it were given thee from above4 ,pilate probably prided himself on his exaltation4 ,he was set in authority4 ,in his province1 his power resembled that formerly in the hands of the ,babalonish tyrant3 ,whom he would he slew1 and whom he would he kept alive4 ,it might flatter his pride to end himself the judge of ,judah2 others as being of divine origin--the ,son of ,god--the expected ,messias1 who was to deliver ,israel4 and raise them to power4 ,perhaps he valued himself on power to do either right or wrong--that he was necessitated to neither4 ,knowest thou not that ,i have power to crucify thee1 and have power to release thee8 ,though ,christ had given him no answer when ,pilate demanded his origin1 he now reminds him1 boasting of his power1 that it was all derived1 or delegated2 particularly that which he possessed over his prisoner1 whom he had acknowledged to be faultless3 ,thou couldest have no power against me except it were given thee from above4 ,as though he had said1 ,remember ,pilate1 that with all your high feelings1 and parade of power1 you have no power which is properly your own2 none which is not derived from above2 none for the use of which you are not accountable4 ,there is one who ruleth in the kingdoms of men1 and giveth them to whomsoever he will1 and setteth up over them the basest of men1 ,to answer his mysterious purposes you are now in authority2 but forget not whence it is derived1 and the consequences of abusing it4 ,there may be oppression of the poor1 and violent perverting of judgment and justice in a province1 but marvel not at the matter2 for he who is higher than the highest regardeth--he will set all right in the end4 ,for the use which you make of your powers1 you must give account to him4 ,such seems to have been the import of ,christ's reply to this haughty ruler1 boasting of powers1 on this occasion4 ,what sentiments it raised in the breast of this ,roman1 we are not informed2 but the reply was full of salutary counsel and instruction4 ,had ,pilate regarded it as he ought1 it would have prevented him from having been a principal actor in the vilest enormity ever committed on this globe4 ,pilate seems to have felt in degree1 the weight of ,christ's reply1 and to have been the more concerned4 ,for it follows3 ,from thenceforth ,pilate sought to release him4 ,he had sought it before4 ,from henceforth1 he was yet more desirous to set ,christ at liberty1 and exerted himself more earnestly to persuade the ,jews to consent to his discharge4 ,but this was not all which ,christ said on the occasion2 he added1 ,,ii4 ,another observation1 which related to those who had conspired his death1 and brought him to ,pilate's bar2 perhaps more particularly to ,judas1 who had betrayed him--therefore ,,he that delivered me unto thee hath the greater sin4 ,if only one person is here intended1 as having delivered ,christ to ,pilate1 ,judas must have been the person4 ,that ,pilate possessed such power1 the power of life and death1 is declared an aggravation of his guilt1 who had delivered him to ,pilate2 in which there might be an allusion to ,pilate's character as an unprincipled man4 ,he was known to be under the government of appetite1 passion1 or selfishness4 ,he had been often guilty of injustice and cruelty in his public administration4 ,therefore had his enemies the greater sin in delivering ,jesus unto him4 ,such we apprehend to be the meaning of the text2 which hath been thought to be obscure and difficult4 ,the difficulty will strike us1 if we read the whole passage as it stands in the translation4 ,pilate saith unto him1 ,speak thou not unto me8 ,knowest thou not that ,i have power to crucify thee1 and have power to release thee8 ,jesus answered1 ,thou couldest have no power against me1 except it were given thee from above2 ,,therefore he that delivered me unto thee hath the greater sin4 ,the last clause seems at first view1 to refer to the words which immediately precede1 which is to understand our ,savior as aggravating the guilt of those who delivered him to ,pilate1 from the consideration of ,pilate's power having been derived from above4 ,this cannot be the meaning4 ,all power in the hands of creatures1 maybe traced to the same source4 ,it is derived from above4 ,but the source whence power is derived is out of the question respecting the merit or demerit attending the use of it4 ,the guilt of him who delivered ,christ to ,pilate1 was neither increased nor diminished by it4 ,the consequence1 ,,therefore he that delivered me unto thee hath the greater sin1 looks back to words preceding--,i have power to crucify thee1 and have power to release thee4 ,his sin was great1 who delivered ,christ to such an one2 to one possessed1 of his power1 and of his character2 much greater than though he had delivered him to one devoid of power to crucify2 or to one who was a man of principle4 ,delivering ,jesus to ,pilate was like delivering ,daniel to the lions2 or the three children to the fiery furnace4 ,the rage of the lions1 and the power of the flames1 were restrained by the greater power of ,god2 but no thanks to the enemies of those holy men--they could be considered in no other light than that of murderers4 ,the ,supreme ruler could have restrained ,pilate and have prevented his having yielded to ,christ's enemies1 and given him to their will4 ,but the determinate counsel of heaven had otherwise resolved before the incarnation4 ,it was necessary that ,christ should suffer1 and enter into his glory4 ,therefore was he given up to the rage of his enemies who thirsted for his blood4 ,christ's crucifixion was the design of his enemies in delivering him to ,pilate4 ,this was their sin4 ,god overruled it for good1 and made it the occasion of glory to himself1 and salvation to sinners4 ,this is no alleviation of their guilt4 ,they meant not so2 neither did their heart think so4 ,for envy did they deliver him4 ,what ,christ said concerning the source1 whence ,pilate derived his power1 comes in by a parenthesis4 ,it is unconnected with the other parts of the sentence1 which is complete without it4 ,i have power to crucify thee--,the greater is their sin who delivered me to you4 ,but you have no power against me that you have not received from above4 ,remember it is derived from heaven1 and to the ,god of heaven you are accountable for the use you make of it4 ,this memento1 which comes in by the bye1 was a proper caution to the ruler not to abuse his power4 ,had he acted agreeable to the evident design of it--so acted1 as to have been justified to himself1 and able to give a good account to the source of power1 for the use he made of that which was delegated to him1 it would have prevented him from delivering ,jesus to his enemies1 add kept him clear of a crime1 the perpetration of which1 darkened even the natural world1 and throw it into convulsions6 ,pilate felt so much force in the warning1 that he was perplexed4 ,he wished to acquit the prisoner2 of whose innocence he was satisfied2 hut he feared the ,jews4 ,he was probably apprehensive that they might inform against him at ,rome1 as he knew1 that much of his past administration could not be justified4 ,he had not therefore the courage to tell the ,jews1 that justice forbad1 and he would not condemn the guiltless4 ,what had he to do with justice1 who had often sported with it1 to gratify his passions1 or gain his selfish purposes8 ,who had done it openly1 and it was matter of public notoriety8 ,the ,jews urged1 if thou let this man go1 thou art not ,caesar's friend4 ,pilate trembled2 but his fear of ,caesar prevailed above his fear of ,god4 ,he conferred therefore1 that it should be as they required1 and delivered ,jesus to their will4 ,,reflections ,i4 ,when we contemplate these things1 what a series of wonders rise to our view8 ,the state of man--the way in which he was brought into it2 and that in which only he could be delivered from it1 are all mysterious6 ,man had ruined himself--ruined his race6 ,human guilt could not be expiated without blood6 ,without blood divine6 ,man had sinned1 and the ,son of ,god must suffer1 or sin could not be pardoned6 ,no other sacrifice could make atonement4 ,christ consented to undertake the work of our redemption--to make his soul an offering for sin6 ,but how8 ,he must take human nature6 ,become man6 ,wonder of wonders6 ,still difficulty remained4 ,he must die1 the just for the unjust6 ,in what manner could this be accomplished8 ,christ's sufferings would be1 of all crimes1 the most sinful1 in those by whom he suffered4 ,no good man could knowingly take part in them4 ,they could only be the work of ,christ's enemies1 and of the enemies of ,god1 and goodness4 ,it is no small part of this mystery1 that the good should oppose1 and that it should be their duty to oppose1 that which had become necessary for man's salvation6 ,and that the wicked should be engaged to do that which was requisite for this end6 ,and that their enmity against ,god and the ,redeemer1 should excite and influence them thereto6 ,but though every thing relating to this matter is too deep for us4 ,deity had no embarrassment4 ,to omniscience all was easy and obvious4 ,the great ,supreme needed only to sit at helm1 superintend and overrule the lulls of apostate creatures1 to effect the purposes of his grace6 ,need only to permit man freely to follow his own inclinations6 ,the wrath of man would thus be made to praise ,god2 and the designs of mercy be accomplished6 ,the greatest good be occasioned by the greatest evil6 ,god glorified1 and sinners saved6 ,the mystery of redemption was veiled1 till atonement had been made for sin4 ,that satisfaction was to be made to divine justice1 by the sufferings of a divine person1 remained a hidden mystery1 till explained by the event4 ,this was necessary4 ,had the enemy been able to penetrate the design1 these things would not have been done4 ,satan would not have instigated1 nor his adherents crucified the ,lord of glory4 ,the powers of darkness were laboring to subvert and destroy2 they vainly thought to defeat the purposes of grace2 but were made instrumental in their accomplishment4 ,the wise were taken in their own craftiness2 the purposes of the froward carried headlong2 but the divine purposes stood1 and ,god performed all his pleasure6 ,oh1 the depths of the riches1 both of the wisdom and knowledge of ,god6 ,how unsearchable are his judgments1 and his ways past finding out6 ,,ii4 ,another thing which our subject suggests to our consideration1 is the way of ,god with man4 ,god hath provided a savior1 and offered salvation--he hath pointed out the way of duty1 and commanded us to walk in it--allured us thereto by promises1 and barred up the way to destruction by threatenings4 ,those who enjoy the gospel1 have life and death set before them4 ,but no constraint is laid upon them--they choose for themselves1 and the consequences follow4 ,though the best services of fallen man are imperfect1 and mercy offered in ,christ his only hope1 he hath reason to expect saving mercy while seeking it in the way of duty1 and only while thus seeking4 ,when we keep consciences void of offence1 toward ,god and men1 then are we satisfied from ourselves1 and expect the approbation of our judge4 ,when we act differently1 we are condemned of ourselves1 and tremble to approach the enlightened tribunal4 ,these views are natural--they are written on the heart or conscience1 by the creator's hand1 and indicate what we may reasonably expect from him who knows our hearts--from him who is moral governor of all worlds4 ,as we know ourselves to be free agents1 and as we possess only delegated powers1 we are certainly accountable for the use which we make of those powers4 ,the duties which rise out of such a situation1 and the consequences which will follow1 according to the manner in which we act our parts1 need not to be pointed out--they lie open to every eye4 ,,iii4 ,when we consider the struggle in ,pilate's breast1 between sense of duty1 and a desire to please the world1 and how it terminated1 we see the danger of wanting fixed principles of rectitude--of not being determined1 at all events1 to do right1 whatever may be the consequences4 ,pilate's duty was plain4 ,he knew his duty--felt his obligation to do it1 and wished to do it1 that he might feel easy1 and not be concerned for consequences4 ,but he had formerly sacrificed conscience to appetite1 passion1 or selfishness1 and it was known4 ,this exposed him to temptation again to do wrong4 ,he who had violated conscience to gain worldly ends1 might do it again4 ,pilate had exposed himself by past conduct--could not justify his past administration--his enemies might report him to ,caesar--he could not answer for himself before ,caesar2 but if he would again violate conscience1 oblige the ,jews1 in a matter they had much at heart1 he hoped their friendship--that they would spread a veil over his past conduct1 and report in his favor at ,rome4 ,such was the situation into which he had brought himself by willful deviations from duty--thence temptations to farther and greater deviations--temptations not easily overcome--temptations by which he was overcome1 and seduced to the most horrid wickedness--crucifying the ,lord of glory6 ,those who would maintain their integrity1 and stand in the evil day1 must resolve to do right2 to obey the dictates of conscience2 they must beware the beginnings of sin2 hold no parley with the enemy2 never hesitate1 whether it is not best1 in any case to yield to temptation2 nor make attempts to please those who wish them1 and dare to importune them to counteract the light of their own minds-- trimming their way to seek love4 ,to enter on such a course1 is to go on forbidden ground4 ,it is to pass the bounds1 and go into the way of seduction4 ,enter not into the path of the wicked1 and go not into the way of evil men4 ,avoid it1 pass not by it1 turn from it1 and pass away4 99 99 ,proverbs iv4 #ad4 ,what the poet observes1 respecting one species of temptation1 holds1 in degree1 of every other4 ,in spite of all the virtue we can boast1 ,the person who deliberates in lost4--,young4 99 99 99 99 99 99 ,,sermon ,,xiii4 ,the ,trial of ,peter's love to ,christ4 ,john xxi4 #ae1 #af1 #ag4 ,so when they had dined1 ,jesus saith to ,simon ,peter1 ',simon son of ,jonas1 lovest thou me more than these8' ,he saith unto him1 ',yea1 ,lord2 thou knowest that ,i love thee4' ,he saith unto him1 ',feed my lambs4' ,he saith to him again a second time1 ',simon son of ,jonas1 lovest thou me8' ,he saith unto him4 ',yea ,lord2 thou knowest that ,i love thee4' ,he saith unto him1 ',feed my sheep4' ,he saith unto him the third time1 ',simon son of ,jonas1 lovest thou me8' ,peter was grieved1 because he said to him the third time1 ',lovest thou me8' ,and he said unto him1 ',lord1 thou knowest all things2 thou knowest that ,i love thee4' ,jesus saith unto him1 ',feed my sheep4' ,this was the third time that ,jesus shewed himself to the disciples after he was risen from the dead4 ,but it was not the last time4 ,he often shewed himself alive3 after his passion1 being seen of them for forty days1 and speaking of the things pertaining to the kingdom of ,god4 ,once he appeared to a ,christian assembly--was seen by above five hundred brethren at the same time4 ,when he had given to his disciples those infallible proofs of his resurrection1 and those instructions1 which their work required1 while they beheld1 he was taken up2 and a cloud received him out of their sight4 ,this visit was made to a part of the disciples at the sea of ,tiberias2 whither they had retired after the crucifixion2 but whether to follow their former occupation1 or in expectation of meeting there the risen ,savior1 who had promised to manifest himself to them in ,galilee1 we are not informed4 ,they were however engaged in fishing1 when after the fruitless labors of a night1 they saw ,jesus in the morning standing on the shore4 ,god looks favorably on his people when he sees them employed in honest secular business2 and sometimes manifests himself to them4 ,this was a kind instructive visit1 to these disciples2 especially to ,peter4 ,peter was of a bold1 forward disposition1 naturally eager and confident1 and so strongly attached to his ,lord1 that he thought nothing could separate him from him--neither allurements1 nor terrors4 ,therefore when ,christ warned his family of his approaching sufferings1 and the effect which they would have on them--that they would be offended because of him--yea be scattered from him and leave him alone3 ,peter did not believe him6 ,he had such love to ,christ1 and felt so determined to adhere to him1 in all extremities1 that he dared to declare1 ,though all shall be offended1 yet will not ,i4 ,and when his ,lord1 assured him that he would thrice deny him that very night1 he was not convinced4 ,it only served to draw from him a more vehement and positive assertion1 ,if ,i should die with thee ,i will not deny thee in any wise4 ,but he soon found his mistake4 ,three times1 before the next morning dawned1 did he deny his ,savior--with oaths and imprecations did he deny him6 ,this sinner was soon renewed by repentance4 ,and one design of ,christ's visit at this time1 seems to have been to assure the penitent1 that his sin1 in denying the ,lord who bought him1 was pardoned1 and that he was confirmed in the office to which he had been previously called4 ,but the manner in which this was done carried in it a reproof1 which must have called his sin to remembrance1 causing his soul to be humbled in him4 ,let us turn our attention to the subject4 ,in the text we see ,christ questioning ,peter1 and trying his love --,peter appealing to ,christ for the reality of it--and ,christ directing ,peter how to manifest his love to him--by feeding his flock4 ,i4 ,we see ,christ questioning ,peter and trying his love4 ,simon1 son of ,jonas1 lovest thou me more than these8 ,simon was the original name of this apostle4 ,cephas and ,peter1 which signify a rock1 or stone1 were names given him of ,christ1 expressive of that firmness of character1 for which he was remarkable4 ,these though commonly used1 after they were given him1 were omitted on this occasion2 probably as a tacit reproof of his denial of his ,lord1 a little before2 which had been occasioned by the failure of his courage--by the deficiency of his firmness4 ,the manner in which his divine master1 here addressed this disciple1 seemed to imply a doubt of his love2 or of the supremacy of it4 ,,christ knew the heart4 ,peter's love was not hidden from him4 ,but while he dwelt with men1 he treated people according to their apparent characters2 thereby setting an example to his followers who can judge others only by appearances or that which is external4 ,jesus did not immediately address himself to ,peter1 as soon as he had made himself known2 but after he had been some time in the company of these friends and followers1 and they had made a friendly meal together1 he turned to this disciple1 and in the presence of his brethren1 who had witnessed his high professions of love1 and determination never to forsake or deny him1 and the part he had acted soon after1 addressed him1 as in the text2 ,simon1 son of ,jonas1 lovest thou me more than these8 ,what had happened a little before1 rendered this question highly proper4 ,one of the twelve had fallen4 ,one1 whom the others had not suspected4 ,nothing had appeared1 which marked out ,judas for the traitor1 during the time of his going out and in with the other disciples4 ,christ1 though he knew him1 and gave frequent intimations that there was a traitor among them1 had never designated him4 ,when they were told that one of them should betray their ,lord1 their eyes were not turned upon ,judas1 but each one appeared jealous of himself1 ,lord is it ,i8 ,but his hypocrisy had now been made manifest and he had gone to his own place4 ,such had he been found who was the steward in ,christ's family6 ,that with respect to him1 the other disciples had been deceived1 now appeared4 ,and ,peter1 who had been ,to forward and zealous1 and professed such warm love to ,christ1 had lately denied him6 ,and though he had returned1 professing himself a penitent1 his sincerity is questioned1 and he is called on1 to clear up his character4 ,it was important that this matter should be determined1 that the other disciples might know how to treat this late offender--whether he was to be received as a brother1 or to be considered as deposed from his office1 and to be succeeded by another4 ,this was probably the reason of ,christ's addressing him1 as here in the presence of his brethren4 ,lovest thou me more than these8 ,if he had the love of ,christ dwelling in him1 and that love was supreme1 ,christ would forgive the past and continue to employ him as a shepherd to feed his flock4 ,therefore did he apply to this late offending pastor1 and demand of him in the presence of his brethren1 whether he really loved him1 with such a love as was necessary to constitute him a disciple4 ,this had been long before settled1 and determined1 to be love superior to that which is borne to the world1 or the riches and honors1 or friendships and relations of it1 or even life in it4 ,he that loveth father or mother more than me is not worthy of me3 ,he that loveth son or daughter more than me is not worthy of me3 ,he that taketh not his cross and followeth after me1 is not worthy of me3 ,he that findeth his life shall lose it2 and he that loseth his life for my sake shall find it4 99 99 ,matthew x4 #cg4 ,the purport of this and parallel declarations of the divine teacher1 are not obscure2 they plainly teach that we cannot be ,christ's disciples1 unless our love to him surpasseth that which we bear any thing terrestrial4 ,therefore the question put to ,simon1 agreeably to these prior definitions of that love to ,christ which is necessary to constitute a person his disciple1 marked particularly by the last clause of it1 more than these8 ,expositors have generally put another sense on this question1 and in our apprehension1 a mistaken sense4 ,they have considered our ,lord as inquiring of ,simon whether his love exceeded that of his fellow disciples4 ,lovest thou me more than these thy fellow disciples love me8 ,this cannot be the sense of the question4 ,this is a question which ,simon could not have answered2 and which it would have been wrong in him to have attempted to answer2 a question therefore which ,christ would not have put to put to him1 or required him to answer4 ,to have answered it1 ,simon must have known the heart of others2 but to have pretended to the knowledge of them1 would have been claiming a divine prerogative4 ,but ,peter had declared on ,christ's forewarning them that they would all be offended because of him1 although all shall be offended1 yet will not ,i4 ,he had indeed made that declaration2 but he had not judged others1 or pretended to determine that they would or would not be offended because of him4 ,peter knew that he loved ,christ--that the love of ,christ was generally a governing principle in his heart4 ,he felt the strength of it so sensibly at that time1 that he did not conceive it possible that any dangers or sufferings could ever induce him to forsake his ,lord2 or in any respect1 be offended because of him4 ,therefore his confident declaration1 that he would stand by him in every extremity1 though he should be left to stand alone4 ,leaving the future conduct of others1 to determine the measure of their love to ,christ1 he spake only of his own4 ,though all men shall be offended because of thee1 yet will not ,i be offended4 ,as though he had said2 ,i do not pretend to know the hearts of others2 but ,i think ,i know my own2 and that ,i have such love to thee my ,lord1 that nothing can separate me from thee4 ,jesus answered1 ,verily ,i say unto thee1 that this night1 before the cock crow1 thou shalt deny me thrice4 ,peter replied1 ,though ,i should die with thee1 yet will ,i not deny thee4 ,likewise also said all his disciples4 ,they no doubt all spoke the language of their hearts2 all expressed the determination of their souls at the time2 though they were soon convinced of their mistake--that they did not sufficiently know themselves--their own weakness--the need they stood in of divine support4 ,peter1 in particular1 expressed the genuine feelings of his own warm and honest heart2 but without the smallest intimation1 that he suspected his fellow disciples2 or pretended to judge them4 ,and is there reason to think that ,christ would put him upon this work8 ,that he would require him to judge them1 and compare his love with theirs8 ,especially when we consider ,christ's former prohibition of judging others1 which he had early made a law to his disciples4 ,judge not that ye be not judged 3 ,and remember that ,christians are directed1 in all lowliness of mind1 to esteem others better than themselves4 ,some have been disposed to think highly of themselves1 and meanly of others--to say to others1 ,stand by thyself2 come not near me2 ,i am holier than thou--,some1 to compare themselves with others and exalt themselves above others4 ,but not so the humble ,christian--,not so the meek follower of ,jesus4 ,nor is there any thing favorable to such temper and conduct to be found in the sacred volume4 ,the spirit and tenor of the divine rule is opposed to it1 and speaks persons of this character1 objects of divine aversion4 ,this temper1 and its opposite1 are exemplified in the pharisee and publican1 who went up to the temple to pray4 ,god ,i thank thee1 that ,i am not as other men--or even as this publican4 ,thus the pharisee4 ,but the publican standing afar off1 would not lift up so much as his eyes to heaven1 but smote upon his breast1 saying1 ,god be merciful to me a sinner4 ,we know which of these met the divine approbation4 ,now1 is it supposable1 that the ,savior would put a question to ,simon1 which would countenance the pharasaic disposition8 ,or that he would require him to judge the hearts of others8 ,or compare himself with others1 in a matter which required the knowledge of their hearts8 ,it seems strange that this should be thought by any one1 to be the sense of ,christ's question to ,peter2 much more that this should be the most common construction of it1 by expositors4 ,,ii4 ,in answer to our ,lord's question to ,simon1 we find him in the text appealing to our ,lord1 for the reality of his love4 ,thou knowest that ,i love thee--,thou knowest all things1 ,thou knowest that ,i that ,i love thee4 ,it is observable that ,peter rests the whole matter on ,christ's knowledge of the heart4 ,peter makes no plea--adduces no evidence-- mentions no circumstances1 evidential of his love to ,christ1 but refers the matter back directly to him1 as the searcher of hearts and leaves it with him4 ,thou knowest that ,i love thee4 ,the grieved1 and distressed apostle1 could have mentioned many things as proofs of his love to ,jesus2 yea of the strength of his affection for him4 ,he might have pleaded his profession respecting ,christ1 at the time when he was honored with the name of ,peter--an honorable distinction1 and designed to recommend him to the acceptance of his fellow disciples4 99 ,he might have mentioned what passed1 when ,christ asked the twelve1 whether they would also go away8 ,when many offended at his doctrine forsook him1 after having followed him1 and professed themselves his disciples4 ,simon had on that occasion made a noble profession1 shewing that he was a disciple indeed--,lord1 to whom shall we go8 ,thou hast the words of eternal life4 ,and we believe and are sure1 that thou art that ,christ1 the son of the living ,god8 ,he might have pleaded1 that he had singly dared to draw his sword against the multitude1 which came to apprehend his ,lord--that he had resolutely attacked them1 and maintained the conflict1 with the whole band1 till disarmed by a command from his divine ,sovereign to put up his sword into its sheath--that he had followed ,christ1 when most of the others forsook him and fled--had ventured into the judgment hall to attend his trial and witness the event--that though there surprised and terrified into a denial of ,christ1 when he saw him contrary to his expectations1 resign himself to death1 by the wicked hands of unbelieving ,jews1 aided by heathen soldiers1 yet that only one kind look from his captive ,lord1 had brought him to repent and mourn in the bitterness of his soul1 that he had not agreeably to his former purpose1 died with his divine master--,he might have alleged1 that he had not forsaken ,christ's family and friends1 even when ,christ hung on the cross or slept in the tomb2 though his most faithful followers1 had then been ready to conclude1 that they had been deceived1 when they trusted that it was he who should have redeemed ,israel--that he had watched ,christ's corpse1 and been with the first to examine the report of his resurrection1 and among the first who believed it--and that even then1 at that appearance of his ,lord1 he only of those present1 when they saw him standing on the shore1 could not wait till the boat should convey him to the land1 but had thrown himself into the sea1 leaving the fish which they had enclosed1 to continue in their own element1 and swam to the shore1 not perhaps1 without endangering his life1 that he might not delay to receive and welcome his ,lord4 99 ,matthew xv4 #ab-ai4 ,these1 and probably many other things1 evidential of the reality and strength of his love to ,christ1 ,simon might have alleged1 notwithstanding his late defection--distinctions1 which perhaps none of his fellow disciples could have pleaded2 and which1 had any share of the pharisaic spirit rested on him1 might have induced him to claim that superiority to his brethren1 which a certain church afterwards attributed to him4 ,to have mentioned these1 might have strengthened the charity of his fellow disciples towards him2 but he knew that none of them were requisite1 to convince ,christ of his love4 ,though he had done1 and suffered1 and exposed himself for ,christ1 more than others1 he put in no claim to a reward--he had done less than was his duty4 ,his dependence was on grace4 ,therefore did he decline the mention1 of what some would have boasted1 and appealed directly to his ,savior1 as the searcher of hearts1 to judge of the matter in question--of his love1 and the measure of it--appealed to him who had put the question1 lovest thou me more than these8 ,to clear up his character and bear witness to the reality and measure of his affection toward him--,yea ,lord1 thou knowest that ,i love thee4 ,in this appeal he not only shewed his sincerity1 but reflected honor on ,christ1 by an acknowledgement of his divinity4 ,the knowledge of the heart is the prerogative of ,deity4 ,i the ,lord search the heart1 ,i try the reins1 to give to every man according to his way1 and according to the fruit of his doings4 ,the ,lord searcheth all hearts1 and understandeth the imaginations of the thoughts4 ,the exalted ,savior1 afterwards made himself known as possessing this power1 and appointed to exercise it1 in adjusting the rewards of another life4 ,all the churches shall know that ,i am he who searcheth the hearts and reins2 and ,i will give to every one of you according to your works4 ,but this had not been clearly revealed1 when ,christ paid the visit to his disciples at the sea of ,tiberias4 ,the ,christian dispensation was then scarcely set up4 ,darkness still brooded on the minds1 even of the apostles4 ,it continued till the outpouring of the ,spirit1 on the day of ,pentecost1 when the promise of the ,comforter1 to teach them all things1 and bring all things to their remembrance1 was fulfilled4 ,but ,simon seems to have anticipated these public manifestations and discoveries--to have at this time been convinced1 that ,christ was omniscient--,,thou ,,knowest ,,all ,,things2 thou knowest that ,i love thee4 ,in this appeal1 ,christ was farther honored1 by ,simon's open1 public reliance on his goodness4 ,he had then lately dishonored ,christ1 by a shameful denial--a denial1 when to have acknowledged him1 would have done him the greatest honor4 ,but such was his confidence in the goodness of his ,lord1 that he dared to trust himself with him--had no concern1 that resentment of the part he had acted1 would induce him1 in whom he trusted1 to overlook his penitence1 and pass his humble confidence unnoticed--did not fear to trust himself in ,christ's hands1 and leave it to him to make known his character to his fellow disciples4 ,in these things the faith of ,simon1 and the nature of his faith appeared4 ,he not only believed ,jesus to be the ,christ1 but he believed the divinity of ,christ4 ,his faith did not terminate in a bare assent1 but convinced of his sufficiency1 and of his justice1 and mercy and readiness to forgive the returning penitent1 he gave himself up to ,christ and trusted in him to pardon his sins and save him by his grace4 ,though sensible of his own demerit1 fear did not drive him away from the ,savior1 but induced him to return to him and put his whole trust in him4 ,such is the nature of justifying faith4 ,those who are subjects of it1 deeply sensible of their sins1 look to the ,lamb of ,god1 who taketh away the sin of the world1 and place all their dependence on him2 and they are not disappointed--2 ,whoso believeth shall not be ashamed4 ,thus ,simon's faith and love were owned of ,christ2 and this late offender not only pardoned1 but continued in his office2 a pastor of ,christ's flock4 ,feed my lambs--,feed my sheep1 were the replies to the appeals made by the offender1 that he loved the ,savior4 ,in this manner was he directed1 ,,iii4 ,to manifest his love to ,christ4--,it might have been thought that ,simon had fallen from his office when he denied his ,lord2 with oaths and imprecations1 denied his knowledge of him4 ,if so1 he was here restored2 ,christ entrusted him again with the care of his flock --which he had purchased with his blood2 and reappointed him to give them their meat in due season4 ,his having had this charge here given him1 argued the pardon of his offences1 and his restoration to favor4 ,he would not have been required to do the work of an apostle1 had not his transgression been forgiven1 and his sin been blotted out4 ,judas had no such trust reposed in him after his fall2 no such duty required of him4 ,by his transgression he fell from his ministry and apostleship1 that he might go to his own place1 and another take his office4 ,judas repented2 but not with repentance unto life4 ,his repentance led to death by his own hand4 ,diverse was that of ,simon1 both in its nature and effects4 ,his was ,godly sorrow1 which wrought repentance unto life--which caused him to devote himself wholly to the service of the ,redeemer1 and at last to lay down his life for his sake4 ,,reflections ,i4 ,our subject teacheth the folly of felt dependence4 ,who ever appeared to have stronger confidence in himself than ,peter8 ,yet few have fallen more shamefully than he4 ,if we lean to ourselves1 like things will probably befall us4 ,our strength is weakness4 ,our enemies are many and powerful2 they are long versed in the arts of deception2 well acquainted with our weakness2 know how1 and when1 and where to attack us to advantage4 ,left to ourselves1 we should doubtless be snared and taken by them4 ,simon was naturally bold and resolute2 had great love to ,christ1 and zeal for his honor3 ,yet all did not enable him to stand in the evil day4 ,if ,peter fell1 who1 left to himself1 can stand8 ,not one4 ,but ,god is able to make the weakest and most feeble stand1 and will make them stand if they trust in him4 ,my grace is sufficient for thee1 for my strength is made perfect in weakness4 ,blessed are they who trust in him4 ,,ii4 ,an high opinion of a person's own strength1 or love to ,god and the ,redeemer1 is most commonly the prelude to a fall4 ,when one thinks himself strong1 and feels secure1 he is soon taught weakness and dependence1 and the need he stands in of a divine guardian1 by some advantage gained over him by the enemy3 ,whereas1 those who are sensible of their own weakness1 and trust in ,god1 are holden up1 and made to stand4 ,most gladly1 therefore1 will ,i rather glory in my infirmities1 that the power of ,christ may rest upon--me for when ,i am weak1 then am ,i strong4 ,,iii4 ,as self knowledge is of great importance1 unnecessary to our reforming that which is amiss1 and to our trading in him who is able to keep us1 we should often try ourselves1 as in his presence--his1 to whom our hearts are open4 ,it becomes us often to retire inward1 and examine whether the love of ,christ dwelleth in us8 ,whether we love him more than these8 ,than the world and the things of it8 ,if ,christ is not uppermost in our hearts1 we are not worthy of him4 ,but if we can answer the question put to ,simon1 as he answered it1 ,lord thou knowest all things2 thou knowest that ,i love thee1 happy are we4 ,we remain in a state of imperfection--may often have occasion to mourn some practical denial of ,christ2 still1 if he who knoweth all things1 knoweth that we love him1 our love to him will not he overlooked2 he will own us before his ,father1 and reward us with eternal rewards4 ,,iv4 ,christ's disciples1 while in the body1 often err2 if acquainted with ourselves1 we must often know this of ourselves2 do we then see our faults8 ,if any who call themselves ,christians live in neglect of self examination1 and are consequently strangers to themselves1 there is great reason to fear that they are strangers also to the ,christian life4 ,the ,christian communes much with his own heart1 and finds daily occasion to mourn before ,god1 that his service is so defective1 and that he so often denies his ,lord1 by heedless lapses1 or by suffering temptation to have such power over him4 ,when the ,lord looked on ,peter1 and thereby brought to his remembrance the warnings which he had given him1 his confidence in himself1 and then his fall1 he went out and wept bitterly4 ,every ,christian hath a measure of this spirit1 and is grieved at his heart1 when he calls to mind his shameful denials of his ,lord4 ,if any1 who think themselves his disciples are blind to their faults1 or little affected with them--ready to excuse or extenuate them1 especially if hidden from the world2 or feel reluctant to take shame to themselves1 when they have fallen1 it nearly concerns them to examine the grounds of their hope toward ,god2 there is reason to fear that they hold a lie in their right hands4 ,those who are ,christ's discern their faults2 confess and forsake them4 ,their falls art made the occasion of greater watchfulness1 and care to keep themselves from every wicked thing1 and perfect holiness in the fear of ,god4 ,may he grant this to be our temper1 for his mercy's sake in ,christ4 ,amen4 99 99 99 99 99 99 ,,sermon ,,xiv4 ,gifts no certain ,evidence of ,grace4 ,luke x4 #bj ,in this rejoice not1 that the ,spirits are subject unto you2 but rather rejoice1 because your ,names are written in ,heaven4 ,abundant notice of ,christ's coming preceded that interesting' event4 ,to him gave all the prophets witness4 ,neither was his entrance here unattended4 ,it was announced by an angelic choir2 by a miraculous star2 and by a band of eastern magi4 ,the manger which contained him1 was particularly pointed out to the shepherds1 and his person designated by inspired ,simon and ,anna4 ,again1 ,when entering on his ministry1 witness was given for him1 both from heaven1 and on earth2 from heaven by the visible descent of the ,holy ,ghost1 which rested on him1 and by a voice testifying that he was the ,son in ,god2 on earth by ,john1 and soon after by the seventy3 ,for these were sent to prepare his way1 and introduce him to his work4 ,john was sent before1 to make ready a people prepared for the ,lord --,repent for the kingdom of heaven is at hand4 ,the seventy1 to declare him then entering on his ministry--,the kingdom of ,god is come nigh unto you4--,john did no miracles2 but the seventy witnessed ,christ's truth1 and their own by wonders wrought in his name4 ,in the orders given to them at their mission1 we find them only directed to heal the sick1 as an evidence of ,christ's arrival1 and their being sent of him2 but by the report made at their return they appeared to have been empowered to cast out devils4 ,they probably did all the mighty works done by the twelve1 and by their ,lord4 ,thus they prepared his way4 ,doing miracles in ,christ's name would raise in those who witnessed it1 a desire to see him of whom they spake1 and whose power they displayed3 ,and they were sent two and two before his face into every city and place whither he himself would come4 ,had they only proclaimed his arrival1 some might have listened2 but few would have believed their report4 ,greater evidence than their word would have been demanded2 as was afterwards of ,christ--,what sign shewest thou1 that we may believe thee8 ,neither would the demand have been unreasonable4 ,special messages require special evidence2 and it is always given to those who are sent of ,god4 ,every deceiver may pretend to a divine mission2 but we are forbidden to believe every spirit1 and commanded to try the spirits4 ,the church at ,ephesus is commended for having obeyed this command--,thou hast tried them which say that they are apostles1 and are not1 and hast found them liars4 ,our ,savior speaking of the ,jews' rejection of him1 aggravates their guilt1 by a consideration or the plenitude of the evidence which had been given them of his truth4 ,if ,i had not done among them the works which none other man did1 they had not had sin--but now they have no cloak for their sin--they have both seen and hated both me and my ,father4 99 99 ,john xv4 #bb-bd4 ,at the return of the seventy they appear to have been elated with the exercise of the miraculous powers which had been delegated to them--,and the seventy returned again with joy1 saying1 ,lord1 even the devils are subject unto us through thy name4 ,they had witnessed ,christ's miracles1 but seem not to have wrought miracles themselves till now2 and when they found themselves able to do the mighty works which they had admired in their ,lord they were filled with joy4 ,having made their report1 ,christ enlarged their powers and promised them protection--,behold ,i give you power to tread on serpents and scorpions1 and over all the power of the enemy2 and nothing shall by any means hurt you4 ,but to prevent them from setting an undue value on these distinctions1 the caution in the text is subjoined--,notwithstanding1 in this rejoice not that the spirits are subject unto you2 but rather1 rejoice because your names are written in heaven4 ,in discussing the subject1 we will1 first consider the caution or prohibition--,in this rejoice not that the spirits are subject unto you2 then the command--,but rather rejoice because your names are written in heaven4 ,i4 ,,we are to consider the caution1 or prohibition--,in this rejoice not1 c4 ,but why not8 ,was it not matter of joy that spirits1 evil spirits were subject to them8 ,that they were able to dislodge them from the bodies of men1 by commanding them in ,christ's name8 ,certainly4 ,this enabled them to answer the ends of their mission1 which had been but very partially answered without it4 ,wherefore then the prohibition8 ,it is rather the excess of their joy1 than the joy itself which is here forbidden4 ,they seem to have placed an undue value on this power2 to have exalted it above it's place1 particularly as it concerned themselves4 ,this was the first thing they mentioned at their return2 nothing beside seems to have made so deep an impression upon them1 or to have given them equal self importance4 ,to them there were other things more interesting and important2 that they were accepted of ,god1 and numbered among the faithful1 and that their names were written in heaven1 were to them occasions of much greater joy4 ,the gift of miracles proved their mission1 and drew the attention of those who witnessed their mighty works2 but this was not a saving gift4 ,a person might possess it1 yet remain unrenewed1 and perish in his sins4 ,some appear to have exercised this power1 who professed no relation to ,christ1 but were openly connected with his enemies4 ,this is evident from his expostulation with those who attributed to infernal agency1 the authority with which he extorted obedience from evil spirits--,if ,i by ,beelzebub cast out devils1 by whom do your sons cast them out8 ,therefore shall they be your judges4 99 ,the same appears from another incident1 recorded by ,st4 ,mark--,and ,john answered1 saying1 ,master1 we saw one casting on devils in thy name1 and he followed not us1 and we forbid him1 because he followeth not us4 ,and ,jesus said1 ,forbid him not3 ,for there is no man who shall do a miracle in my name1 that can lightly speak evil of me4 99 ,luke xi4 #ai4 ,st4 ,mark ix4 #ch1 #ci4 ,it seems that some who had seen the disciples cast out devils in ,christ's name1 though not themselves his disciples1 attempted to do the same and succeeded2 and that things of this nature were not uncommon after ,christ began his ministry2 though it did not always1 if at all succeed1 after his sufferings and exaltation4 ,acts xix4 #ac4 ,the gift of miracles1 like other gifts1 was distinct from sanctifying grace4 ,this grace was often joined with that gift2 but not always4 ,there was no necessary connexion between them4 ,under the former dispensation1 the gift of prophecy did not certainly argue a renewed nature4 ,it was sometimes given without it4 ,balaam had this gift4 ,the deceiver who brought back the man of ,god who was sent from ,judah to reprove ,jeroboam1 had it4 ,by divine order he told the ,jew what would happen to him1 because he disobeyed the word of the ,lord1 and returned to eat bread in that place4 ,neither is there a trait of sanctity visible on the prophet ,jonah1 though he was compelled to bear ,god's messages to ,ninevah1 and used to make other special communications to men4 ,under the gospel dispensation divine administration hath seen the same4 ,judas had doubtless the gift of miracles in common with his fellow disciples2 and many will appeal to the judge in the great day1 that they have prophesied in his name1 in his name cast out devils1 and in his name done many wonderful works1 to whom he will profess1 ,i never knew you1 and whom he will send away among the workers of iniquity4 ,men are too often estimated by their gifts4 ,many consider those as the best men who possess the most enlarged1 and especially the most showy talents2 and despise those of a different description1 as though their gifts and graces must be equal4 ,but this is wrong4 ,a person may possess the talents of an angel of light1 who hath the temper of an infernal4 ,such is probably the state of apostate spirits4 ,and some of the greatest of mankind have been some of the worst and most abandoned4 ,though this must be evident to the considerate1 there is yet a disposition in man to judge others1 yea1 and himself too1 by gifts apart from the grace which falsifies gifts1 and renders them beneficial1 both to the possessor1 and to the world2 and at the same time keeps the possessor humble1 and prevents him from thinking of himself1 above that which he ought to think4 ,neither are the renewed out of danger from this quarter4 ,sanctification being imperfect1 distinguished gifts1 or usefulness1 or uncommon divine communications1 are liable to be abused and made to foster pride and raise in the worm too high an opinion of himself4 ,st4 ,paul though not a whit behind the very chiefest apostles1 needed something to keep him humble and prevent him from being elated by the revelations which were made to him4 ,and he left these things on record as a warning to others2 and particularly noted them to the church at ,corinth1 which abounded with miraculous gifts1 and among whom they were exceedingly abused4 ,he declared them not only inferior to charity1 or holy love1 but1 considered in themselves1 as of no estimation in a moral view2 that a person might possess them in the highest degree1 and yet be nothing in religion--,though ,i speak with the tongues of men and of angels1 and have not charity1 ,i am become as sounding brass1 or a tinkling cymbal4 ,and though ,i have the gift of prophecy1 and understand all mysteries1 and all knowledge2 and though #a have all faith1 so that ,i could remove mountains and have1 not charity1 ,i am nothing4 ,and though ,i bestow all my goods to feed the poor1 and though ,i give my body to be burned1 and have not charity1 it profiteth me nothing4 99 ,the apostle here supposeth a person possessed of the most eminent miraculous gifts1 yet wholly destitute of religion4 ,could no such case happen1 he would not have made the supposition4 ,he did not write to amuse1 but to edify and instruct4 99 #a ,cor xiii4 #a1 c4 ,some at ,corinth prided themselves in their gifts and despised others --perhaps men's moral state was estimated by them4 ,therefore did he show the use of those gifts--that they were distinct from renewing grace--that the latter was more excellent than the former2 and that the possession of the latter could not be argued from the exercise of the former4 ,those gifts were very useful at that day1 and in that city1 which was filled with idolatry1 and almost the headquarters of paganism2 but to the possessor they were of less value than ,christian graces--,covet earnestly the best gifts2 and yet shew ,i unto you a more excellent way--,namely1 the charity described in the following chapter1 of which we have been treating above4 ,to prevent the seventy from indulging the spirit which the apostle afterwards thus reproved at ,corinth1 was the design of the caution given them in the text4 ,christ observed how they valued themselves on their gifts and checked the spirit its beginning4 ,rejoice not that the spirits are subject unto you4 ,,ii4 ,we are to consider the command--,but rather rejoice because your names are written in heaven4 ,the names of the saints are represented as written in ,heaven1 ,this language is figurative1 accommodated to human weakness4 ,god hath promised salvation to the faithful and caused them to hope in his mercy2 but memorandums are not necessary to remind him of his promises1 or records in heaven to entitle the faithful to the heavenly inheritance4 ,god's counsels are always before him4 ,the phraseology of the text is borrowed from the customs of men1 who need memorandums and records to secure the fulfillment of engagements4 ,when men are made free of a city1 or state1 they are enrolled in the archives of the community--,thence probably the metaphorical language of the text1 and similar scriptures3 ,for we often find matters which are determined in the divine councils represented as written in celestial records--,then they that feared the ,lord spake often one to another1 and the ,lord hearkened and heard1 and a book of remembrance was written before him1 for them that thought on his name4 ,zion is said to be graven on the palms of his hands--,the saints to be written in the book of life--,the dead to be judged out of the things written in the books which will be opened at the grand assize when the world will be judged in righteousness4 ,as the rewards of grace are made sure to the righteous1 the address to the seventy speaks their knowledge of it--,rejoice because your names are written in heaven4 ,they could not rejoice in an unknown good4 ,but the manner in which their privileged state is mentioned supposes them acquainted with it4 ,christ did not here reveal it--did not say1 your names are written in heaven1 therefore rejoice1 but rejoice because they are written there--because you know it to be the case4 ,neither do they appear to have possessed knowledge1 in this respect1 which others are denied4 ,others are also exhorted to rejoice in the ,lord4 ,the suffering ,christians of that age were often reminded of the rewards in reserve for them1 as what would abundantly compensate all their sufferings here2 which supposed them acquainted with their title to glory4 ,but how did they attain this knowledge8 ,and how may others attain it8 ,by considering the conditions of the promises and seeing that they have complied with them4 ,the promises are made to faith and repentance1 to love and obedience4 ,where these are found on a person1 that person may know that his name is written in heaven4 ,obedience flows from faith and love4 ,every good tree bringeth forth good fruit4 ,the fruits of grace1 are the evidences of grace1 and the only evidences on which there is dependence4 ,should an angel from heaven testify to a person that his name was written there1 the evidence should be inferior to that which ariseth from the ,christian temper evidenced by fruits of holiness4 ,if these were found1 that would be useless2 if wanting1 inefficient4 ,by their fruits ye shall know them4 ,in this the children of ,god are manifest4 ,had a person such testimony from heaven1 he could know that the bearer was from above1 only by attending to his own heart and life4 ,satan can transform himself into an angel of light4 ,permitted of ,god he might have access to our minds and persuade us that our names were written in heaven1 while we remained enemies to ,god and under the condemning sentence of his law1 had we no rule by which to try ourselves1 and judge of our state2 but this is not denied us4 ,yet some are probably deceived1 through infernal influence1 and filled with vain hopes4 ,mistaking the sophistry of ,satan1 for the operation of the divine ,spirit1 they boast communion with ,god and call themselves his children while no portion of the ,christian temper is found upon them4 ,doubtless some1 who have gloried in special divine communications have been deceived1 relative to the nature and source of the operations which they have experienced4 ,supposed visions and revelations1 are often no other than illusions of fancy1 freaks of imagination1 or effects of diabolical influence1 those affected with them often appear confident of that which sober reason rejects as groundless4 ,if when we turn the eye inward1 we discover faith in ,christ1 sorrow for sin1 love to ,god1 devotedness to his service1 and reliance on his grace through a ,mediator1 and these are evidenced by fruits of holiness1 we need no other evidence that our names are written in heaven3 ,but if there are wanting1 hope is vain and confidence delusive--,gifts1 the most extraordinary1 even those of prophecy and miracles are totally unavailing4 ,they leave us but as sounding brass and tinkling cymbals4 ,instances of this kind have formerly occurred3 ,they may occur again4 ,it concerns us therefore to look to ourselves1 and see that our hopes are not built on the sand4 ,,reflections4 ,i4 ,the subjection of evil spirits to ,christ shows the universality of his dominion3 ,for even apostate spirits have not1 in every respect1 broken from under his government4 ,he sets them their bounds which they cannot pass4 ,hitherto shalt thou come and no farther4 ,when dislodged from a man by his order they cannot not enter a swine without his permission4 ,they are permitted indeed to indulge depravity1 but no farther than infinite wisdom sees it2 and oftentimes their malice is made subservient to the divine purposes4 ,while ,christ had his residence on earth1 they were permitted to possess the bodies of men1 and his superior power was manifested in their ejection1 and thereby a few species of evidence was given to his truth of the gospel--yea they were sometimes made to confess him1 when men denied him6 ,i know thee who thou art2 the ,holy ,one of ,god4 99 99 ,luke iv4 #cd4 ,in various ways ,god hath made use of apostate spirits to effect his holy and merciful designs4 ,they have been used to try the faith1 and thereby fit them for glory and honor--,witness the strange trials brought on ,job6 ,and all served to restrain pride and depravity1 and by the trial of his faith and exercise of his graces1 to prepare him for a brighter crown4 ,they may also be instrumental in bringing sinners to repentance4 ,st4 ,paul speaks of delivering one to ,satan for the destruction of the flesh1 that the spirit might be saved in the day of the ,lord ,jesus3 ,and of delivering men to ,satan1 that they might learn not to blaspheme4 99 99 #a ,cor4 v4 #e1 #a ,tim4 i4 #bj4 ,,ii4 ,our subject teacheth us not to value ourselves on account of gifts1 or powers4 ,gifts and grace1 we have seen to be distinct --that the former are a kind of common flock1 designed not so much for the benefit of the possessor1 as of the public2 and that a person may possess them in large measure1 and yet continue a rebel against ,god and perish in his rebellion4 ,god hath wise reasons for the bestowment of gifts1 and1 in someway1 gets glory to himself thereby4 ,but every talent is liable to abuse4 ,if any man abuse them ,god will require it4 ,justice may be glorified1 where goodness is neglected1 and grace despised4 ,there is power with ,god to compel such use of his gifts as he requires4 ,by overruling the degeneracy of fallen creatures1 they often subserve the more mischievous4 ,gifts1 under the influence his holy purposes4 ,princes who know him not1 are often instrumental in executing his designs4--the ,assyrian and ,persian monarchs were formerly made to execute his judicial designs on other nations and on his people1 though they meant not so1 neither did their hearts think so4 ,other potentates do the same1 and in the same way4 ,yea ,god hath power to compel unwilling obedience to his known commands1 and hath sometimes done it4 ,balaam was made to bless ,israel and foretel their greatness1 while yet the enemy of ,israel1 and of the ,god of ,israel2 and ,jonah1 to bear ,god's messages to ,nineveh4 ,to be thus used of ,god gives no title to his favor4 ,when ,god had performed his whole work on ,mount ,zion1 he punished the proud ,assyrian whom he had used in the execution of his justice3 ,and ,balaam perished among the enemies of ,israel4 ,service undesignedly performed1 and that which is the effect of constraint1 find no encouragement in revelation4 ,if ,i do this thing willingly1 ,i have a reward2 but if against my will1 a dispensation is committed unto me2 what is my reward then8 ,,iii4 ,though it is lawful to covet earnestly the best gifts1 there is a more excellent way--there is that which is more valuable1 especially to the possessor--the grace which sanctifies the heart4 ,if we have this grace the more gifts we possess the better--they are all consecrated to the service of ,god4 ,if we have only gifts they may render us of grace1 are beneficial1 but under that of depravity1 baleful in their effects4 ,some pride themselves in the powers which they possess1 and despise those of inferior abilities--some mistake gifts for graces1 or the sure evidences of them4 ,but the day is at hand which will correct mistakes1 and exhibit every thing in its proper light4 ,then the humble followers of the ,lamb1 who pass through life unnoticed1 or unknown1 will be found written in heaven1 and will be owned and honored1 as the redeemed of the ,lord4 ,but those who neglect the grace offered in ,christ1 though they may possess the greatest powers--may speak with tongues of men and angels1 and have all faith to the removing of mountains1 will be denied of the eternal ,judge1 and sent away into everlasting punishment4 ,wherefore1 rejoice not1 though the spirits may be subject unto you2 but rather rejoice because your names are written in heaven4 99 99 99 99 99 99 ,,sermon ,,xv4 ,human ,characters determined only by ,divine decision4 #a ,corinthians iv4 #c1 #d4 ,but with me it is a very small thing that ,i should be judged of you1 or of man's judgment2 yea ,i judge not mine own self4 ,for ,i know nothing by myself1 yet am ,i not hereby justified3 but he that judgeth me is the ,lord4 ,corinth was one of the principal cities of ,greece4 ,enjoying every advantage of situation1 it became rich and populous4 ,most cities in similar circumstances have become vicious4 ,this became exceedingly so4 ,the religion of ,corinth was paganism1 which naturally led to sundry vices4 ,bacchus and ,venus had there their temples and their votaries2 and luxury1 the child of affluence1 led to vice generally4 ,from such a combination of circumstances1 the inhabitants1 like the men of ,sodom1 were sinners before the ,lord exceedingly4 ,it might be justly stiled1 like ,pergamos1 ,the place where ,satan's seat was4 ,yet ,god had much people in that city1 which continue and labor in it1 which he did for more than eighteen months4 ,nor did he labor in vain4 ,he gathered there a large and flourishing church2 which appears to have been enriched with a greater effusion of miraculous gifts1 than any other of the primitive churches4 ,the state of ,corinth1 where ,god had been unknown1 and where superstition had reigned1 might render this necessary in order to give success to the gospel4 ,miracles are adapted to arrest the attention of those who would be deaf to the voice of reason and regardless of proofs drawn from it4 ,but those gifts were abused4 ,they were made the occasion of pride1 and of divisions3 ,which shews that there is nothing in the nature or miraculous gifts1 which secures the proper use of them2 that they are no evidence of renovation4 ,though the apostle labored to great and happy effect in that city of the ,gentiles1 after his departure1 deceitful workers went among them1 and availed themselves of his absence to make divisions1 and alienate their affections from him4 ,this seems to have occasioned his writing the epistles addressed to them1 which constitutes a valuable part of the sacred volume4 ,the calumnies of his enemies1 and the effect which they had on the ,corinthians1 are alluded to in the text2 which contains an expression of his feelings on the occasion4 ,in discussing the subject1 we shall just glance at these matters1 and add a brief improvement4 ,st4 ,paul's character1 both as a ,minister and as a ,christian1 was impeached by those enemies4 ,they represented him as an unfaithful1 or unskillful laborer in the gospel1 and as one who was not a subject of divine grace4 ,this appears from his statement in the beginning of the context1 and from the text4 ,let a man so account of us as of the ministers of ,christ1 and stewards of the mysteries of ,god4 ,moreover it is required in stewards that a man be found faithful1 ,but with me it is a very small thing1 that ,i should be judged of you1 or of man's judgment1 yea1 ,i judge not mine own self4 ,for ,i know nothing by myself1 yet am ,i not hereby justified3 ,but he that judgeth me is the ,lord4 ,the apostle here professeth himself a minister of ,christ and steward of the mysteries of ,god1 and directs the ,corinthians to consider him in that light2 or as one put in trust with the gospel to teach its mysteries1 inculcate its truths1 urge its duties1 and tender its supports4 ,the term mystery is used in ,scripture1 to express things not discoverable by the light of reason1 but knowable by revelation4 ,it is also used to express incomprehensibles2 which may be objects of faith on the credit of divine truth4 ,the former is the more common sense of the term in the gospel1 particularly in the passage before us1 and generally in ,st4 ,paul's epistles4 ,we speak the wisdom of ,god in a mystery--the hidden wisdom1 which ,god ordained before the world unto our glory2 which none of the princes of this world knew2 for had they known it they would not have crucified the ,lord of glory4 ,but it is written1 ,eye hath not seen1 nor ear heard1 neither have entered into the heart of man1 the things which ,god hath prepared for them that love him4 ,but ,god hath revealed them into us by his ,spirit4 ,the gospel plan of salvation was a mystery1 a hidden mystery1 till the gospel day4 ,it was hidden from the prophets who foretold it2 and from the apostles1 till after ,christ's sufferings and resurrection4 ,they understood very little of it2 knew almost nothing about it till after the ascension1 when the comforter was sent down to teach them all things1 and bring all things to their remembrance4 ,to them it was then matter of wonder4 ,they had not been made to understand that ,christ was to bear the sins of men--that he was to suffer and enter into his glory3 ,and when he did suffer1 they knew not the ,scripture1 that he must rise again from the dead4 ,another gospel mystery was the calling of the ,gentiles--that salvation was intended for them1 and to be offered to them1 in ,christ1 equally as to the natural seed of ,jacob4 ,if ye have heard of the dispensation of the grace of ,god1 which is given me to you ward2 how that by revelation he made known unto me the mystery--which in other ages was not made known unto the sons of men1 as it is now revealed unto his holy apostles and prophets by the ,spirit3 ,that the ,gentiles should be fellow heirs1 and of the same body1 and partakers of his promise in ,christ1 by the ,gospel1 whereof ,i am made a minister4 99 99 ,ephesian iii4 #b-g4 ,these were some of the mysteries dispensed by this steward of the mysteries of ,god2 who shunned not to declare all the counsel of ,god4 ,he declared the deep things1 which human reason could not have discovered2 and those also which it cannot comprehend4 ,these are to be found in ,paul's teachings1 as well as the plain things which are easy to be understood4 ,but the principal business of this steward o the mysteries of ,god1 was to open the way of salvation through a ,savior1 and shew that provision is made in him for the salvation of both ,jews and ,gentiles1 and offered alike to those of every nation2 and to lead men to the knowledge of themselves and the ,redeemer1 and teach them how they might be benefited by divine grace in him4 ,and while he acknowledged the obligations1 of fidelity1 he declared himself no way greatly affected by the judgment which might be passed upon him by his fellow mortals4 ,but with me it is a small thing to be judged of you1 or of man's judgment4 ,an intimation that he was judged and censured by some of them4 ,this was1 doubtless1 matter of notoriety at ,corinth2 but he little regarded it4 ,it made no change in him1 or in the manner in which he discharged the duties of his office4 ,he was chiefly concerned to obtain the approbation of an higher tribunal that of his divine matter1 the------dge of all4 ,the judgment of fellow mortals did not move him--,he that judgeth me is the ,lord4 ,not that he was wholly indifferent to the opinion entertained of him by his fellow men4 ,had be been so1 he would not have undertaken his own defence as in these epistles1 ,a measure of esteem was necessary to his usefulness in the ministry4 ,had all who heard him thought him the enemy of ,god1 he could have done no good in it4 ,therefore his endeavor to rectify their mistakes4 ,and the rather because he held the truth as it is in ,jesus2 so that in rejecting him1 and the doctrines which he taught1 they turned aside into errors which might fatally mislead them4 ,but he did not wrong his conscience to please them1 or depart from truth to gain their approbation--,do ,i seek to please men8 ,for if ,i yet pleased men1 ,i should not be the servant of ,christ4 ,had ,paul been chiefly concerned to please men1 he would have continued a ,pharisee4 ,the person who would please ,christ1 while paying such deference to the opinions of men as fairly to weigh every objection against his faith or practice1 and try them by the divine rule1 must be careful to conform to that rule1 whatever opinions may be entertained of him4 ,of the meaning of the rule he must judge for himself before ,god--calling no man master4 ,the reasons of his faith and practice1 and his construction of the divine rule1 he may lay before his fellow men1 to remove the grounds of prejudice2 but he must rise so far above their frowns a------atteries1 as not to be influenced by them to disguise his sentiments1 or counteract his own judgment of the law of ,god1 of the gospel of ,christ1 or of the duties incumbent on him4 ,it is not by human judgments that we are to stand or fall4 ,it is happy that this is the case2 that the good man hath a judge more just and candid than his fellow servants2 one who knows and pities his weakness1 though he hath none of his own3 ,let me fall into the hands of the ,lord1 for his mercies are great2 and let me not fall into the hand of man4 ,but the apostle did not stop with a declaration that the judgment of others did not move him2 he brought it home to himself3 ,yea1 ,i judge not mine own self4 ,for ,i know nothing by myself1 yet am ,i not hereby justified2 but he that judgeth me is the ,lord4 ,st4 ,paul had a witness in himself that he was sincere and upright before ,god--,our rejoicing is this1 the testimony of our conscience1 that in simplicity1 and ,godly sincerity1 not by fleshly wisdom1 but by the grace of ,god1 we have had our conversation in the world1 and more abundantly toward you4 ,the same is the import of his declaration in the text--,i know nothing by myself--am conscious of no allowed wickedness--of no willful error1 either in profession or practice4 ,but he dared not to assert that he had made no mistakes--yet am ,i not hereby justified4 ,he knew himself liable to error--did not trust his own heart4 ,he that judgeth me is the ,lord--his judgment is according to truth-- that will determine my character1 and fix my doom4 ,the apostle could remember a time in which he had conscientiously done wrong4 ,he had persecuted the church2 killed ,christ's disciples1 and thought he was doing right2 verily believed that he was doing ,god service6--,now he acted conscientiously in preaching the faith he had once destroyed--in the manner of his preaching it2 and discharging every ministerial and ,christian duty2 though he was censured and calumniated by some1 and suspected by others4 ,he followed the light of his own mind1 and determined to follow it2 so to act as not to be condemned of himself4 ,but he knew that the standard of rectitude did not follow his views1 and vary with his judgment4 ,if his heart did not condemn him1 he had confidence toward ,god2 yet he knew ,god to be greater than his heart1 and possessed of all knowledge2 dared not therefore affirm that his judge would approve of all which he approved--,yet am ,i not hereby justified--he that judgeth me is the ,lord4 ,,improvement4 ,i4 ,we ,see that censure may be incurred without neglect of duty1 ,when ,paul converted to ,christianity1 he was made an apostle1 and ordered of the ,redeemer to preach the gospel4 ,he obeyed4 ,he was guided in his work by the spirit of ,god2 yet he was blamed by some1 and suspected by others4 ,that ,christ's faithful servants are slandered and reproached is not a new thing under the sun4 ,it hath been common among men4 ,and herein they are only made like their ,lord4 ,and shall they think it strange8 ,it is enough for the disciple that he be as his master1 and the servant as his ,lord4 ,if they call the master of the house ,beelzebub1 how much more them of his household8 ,when opposition and reproaches come from those who profess friendship to ,christ they wound the deeper4 ,this however1 hath often happened4 ,it happened to the apostle at ,corinth1 and elsewhere4 ,if we witness that which is similar1 we need not be surprized1 as though some strange thing had happened4 ,,ii4 ,are we unjustly censured by our fellow servants1 or reproached while in the way of our duty8 ,we have here an example worthy our imitation4 ,st4 ,paul was chiefly concerned to approve himself to ,god4 ,we should be so too--should study to acquaint ourselves with the divine rule1 and to conform to it2 not disobeying ,god to please men4 ,great care is requisite to know our duty4 ,enveloped in darkness1 and biassed to error1 it is often difficult to find out the right way4 ,but we are not left without instruction4 ,a rule is given us by which we may judge of ourselves1 what is right4 ,of that role we must judge for ourselves1 and by it try ourselves4 ,to our own master we stand or fall4 ,to obtain his approbation should be our chief concern4 ,if ,god be with us1 who can be against us8 ,,iii4 ,knowing ourselves fallible1 it becomes us to maintain a jealousy over ourselves1 and be constantly on our guard4 ,we should consider1 that though we do not sin wilfully1 and our own hearts do not condemn us1 yet we are not hereby justified4 ,we are conscious that we have often1 erred1 and made wrong conclusions1 when we did not design to leave the right way4 ,we are liable to do the same again4 ,our eye should therefore be to ,god for direction and guidance--,that which ,i know not1 teach thou me2 if ,i have done iniquity1 ,i will do no more4 ,this is the more necessary1 because the light which is in us may have become darkness4 ,for there are those who put darkness for light and light for darkness4 ,those with whom this is the case know it not2 they flatter themselves and cry peace4 ,to the pure1 all things are pure2 but to them that are defiled1 and unbelieving1 is nothing pure2 but even their mind and conscience is defiled4 ,this often happens to those who for a time yield to temptation and go in to the ways of sin2 they contract false principles1 and judge by them1 and probably sometimes live and die under the deceptive influence of their darkening power4 ,none would dare to plead before the bar of ,christ1 that they were his disciples1 and had eat and drank in his presence1 had they not been deceived into false views of duty1 and mistaken apprehensions of the conditions of acceptance with him4 ,judging well of ourselves doth not ensure justification at the bar of heaven4 ,our judgments of ourselves may be erroneous4 ,if they are so1 they will be reversed4 ,we shall be judged out of the books1 according to our works2 not according to our false and deceitful views4 ,i know nothing by myself1 yet1 am ,i not hereby justified4 ,for not he that commandeth himself is approved1 but whom the ,lord commendeth4 99 99 99 99 99 99 ,,sermon ,,xvi4 ,characters will be disclosed1 and ,justice awarded4 #a ,corinthians iv4 #e4 --,judge nothing before the time1 until the ,lord come1 who both wilt bring to light the hidden things of darkness1 and will make manifest the counsels of the hearts2 and then shall everyman have praise of ,god4 ,st4 ,paul having professed himself a minister of ,christ1 and steward of the mysteries of ,god1 acknowledged the obligations of fidelity1 and disclaimed anxious concern respecting the opinion entertained of him by his fellow men1 because the ,lord was his judge1 here adds a caution1 reprehensive of the censorious spirit of the ,corinthians1 who seem to have listened to his enemies1 and given into their suspicions of the apostle4 ,therefore judge nothing before the time-- ,in the text we observe a caution against rash judging the characters of men--a declaration that they will be known when the ,lord comes --and that some things commendable will then be found in all--then shall every man have praise of ,god4 ,we observe-- ,i4 ,a caution against rash judging the characters of men--judge nothing before the time1 until the ,lord come4 ,civil judges may give judgment according to law and evidence1 on those brought before them for trial--so may the church on those arraigned at her tribunal4 ,these are necessary to the subsistence of civil and ecclesiastical communities2 therefore ordered of ,god4 ,it is another species of judging which is here forbidden2 judging the characters of men1 especially such as profess ,godliness1 and appear to act sincerely2 pretending to determine their moral state1 before the motives which actuate them are disclosed4 ,this is judging before the time1 and without evidence on which to ground a judgment2 which the wise man observes to be folly and a shame to him who doth it4 ,this had been done at ,corinth1 by the enemies of the apostle2 and hath been done by others in every age4 ,there have ever been people who have dared to scatter their censorious decisions at random1 according to the prevalence of humor1 caprice1 or prejudice2 often to the wounding of the faithful2 and rending of the body of ,christ4 ,this occasions temporary mischief2 but the day is coming when all those disorders will be rectified4 ,the censurer1 and the censured1 will stand at the same bar1 and be tried by the same ,judge4 ,every wrong judgment will then be reversed1 and every injurious suspicion be removed4 ,for1 ,,ii4 ,every man's character will be known when the ,lord comes--who will bring to light the hidden sufferings of darkness1 and will make manifest the counsels of the hearts4 ,many things necessary to determine the moral characters of men are hidden from mortal eyes4 ,we are ignorant of the counsels of the hearts--do not know their purposes and views4 ,without this knowledge1 right judgment cannot be formed4 ,our knowledge of ourselves is imperfect4 ,for self knowledge we have advantages which we have not for the knowledge of others4 ,we can turn inward1 and contemplate the motives which govern1 and the views which actuate us4 ,but pride1 passion1 prejudice1 or the corrupt bias1 operating in ways unperceived1 often blinds the mental eye1 and renders us strangers at home4 ,whoso trusteth his own heart is a fool4--,the heart is deceitful above all things1 and desperately wicked1 who can know it8 ,it requires great attention to form a just judgment of ourselves--yea1 to attain that self knowledge which is necessary for us4 ,with regard to the knowledge of others1 the difficulty is still greater4 ,we can neither see the heart1 nor know the thoughts and designs4 ,we are often at a loss for the motives which occasion things which fall under our observation4 ,other things which might cast light upon them1 are hidden from us4 ,but when the ,lord cometh1 the veil spread over secret matters will be removed4 ,there is nothing covered1 that shall not be revealed1 or hid that shall not be known4 ,the ,lord will bring to light the hidden things of darkness1 and make manifest the counsels of the hearts4 ,how hearts will be opened to view1 we know not4 ,perhaps when the veil of flesh is removed1 minds may possess an intuitive knowledge of each other--be able to look into one another1 as while in the body1 they look into themselves4 ,here1 this is mercifully prevented2 but may be no longer necessary in another state of existence4 ,it may be requisite1 to that investigation of characters which we are taught to expect at ,christ's coming4 ,for it is the language of the text1 and other ,scriptures1 that every impediment to the complete knowledge of each other1 will then be done away2 that no person's character will longer remain problematical4 ,the hidden works of darkness will be brought to light1 and the counsels of the hearts made manifest4 ,astonishing scenes of wickedness will then1 no doubt1 be disclosed4 ,probably each one will discover things in himself which he had not suspected--depravity1 unfairness1 disingenuity1 the bare suspicion of which by others1 would be resented as affrontive4 ,when the prophet forewarned ,hazael of the cruelties which he would exercise when he should be king of ,syria1 his nature seemed to revolt --he could not suspect himself capable of such enormities4 ,but what6 is thy servant a dog8 ,but all was verified when he had ascended the throne6 ,but though a world of hidden iniquity will appear when the counsels of the hearts shall be made manifest4 ,good things will also be opened to view which had till that day been concealed--yea1 ,,iii4 ,some things commendable will be found in all1 ,then shall every man have praise of ,god4 ,all are sinners4 ,there is none good but one1 that is ,god4 ,some are sinners exceedingly4 ,some will continue such till they shall have time no longer--die as they have lived1 and be sentenced to have their part in the lake of fire--which is the second death4 ,but though numbers of this description will be found when the ,lord comes1 it is presumed that there will be none among them in whom there wilt be nothing commendable--who will never have done a praise worthy action4 ,when every work is brought into judgment and every secret thing1 whether it be good or evil1 every thing commendable which hath been done by the wicked1 will come into the reckoning4 ,nothing will be overlooked1 because done by sinners4 ,the prejudices inherent in mankind often render them blind to what is commendable in an enemy1 and cause them to magnify his failings2 but not so the ,deity4 ,god is perfect4 ,the way of man will he render unto him1 whatever may be his general character4 ,the saints are not equal in virtue and the attainments of grace4 ,therefore the differences which will be made among them4 ,when they shall stand before the ,judge1 their whole probation1 with all its circumstances1 will be reviewed1 and every praise worthy purpose1 desire and action will be considered and rewarded4 ,on the other hand1 every neglect of duty and every deviation from it will come into the account and make deduction from the weight of glory reserved for them4 ,and among the enemies of ,god1 some will be found greater sinners than others--to have sinned longer--against greater lights1 and to have been guilty of more and greater crimes4 ,to such will be reserved the greater weight of woe4 ,in order to these discriminations their whole probation will be considered4 ,and in those on whom sentence of condemnation will pass1 the righteous judge will take due notice of every pause which they shall have made in the ways of sin--of every instance in which they may have denied themselves1 out of regard to the divine authority1 though it may have been out of fear of ,god's judgments1 and of every act of kindness done by them1 to a fellow creature4 ,every thing of this nature1 will be considered1 and make some deduction from the punishment which would otherwise have been inflicted on them4 ,the judge will pass nothing of this kind unnoticed1 condemning the sinner to the same degree of suffering1 as though it had not been found upon him4 ,a cup of cold water given to a disciple of ,christ1 will not lose its reward4 99 99 ,matthew x4 #db4 ,herod feared ,john1 knowing that he was a just man and an holy1 and observed him2 and when he heard him he did many things1 and heard him gladly4 ,herod's punishment will not be1 in every respect1 the same1 as though he had paid no attention to ,john's teaching4 ,he will not be punished for refusing to hear ,john1 when he did hear him or for refusing to do1 what he did do1 in compliance with his counsel3 ,though he will be condemned as1 eventually the murderer of that holy man4 ,his partial obedience might be extorted by fear2 but this is preferable to disobedience2 otherwise fear would not be urged as a motive to obedience4 ,fear him who is able to destroy soul and body in hell4 ,if preferable to disobedience1 a difference will be made between those who obey from no higher principle1 and those who disobey4 ,here ,god certainly makes a difference between them4 ,when ,rehoboam humbled himself in the time of his affliction1 the wrath of the ,lord turned from him that he would not destroy him3 ,and also in ,judah things went well4 ,but his repentance was not unto life4 ,the character given him at his death is that of a wicked man4 ,when ,ahab1 affrighted by the preaching of ,elijah1 as he was going to take possession of the vineyard of murdered ,naboth1 humbled himself and walked softly3 ,god signified his approbation of his legal repentance and partial amendment1 in preference to his former course2 though he afterwards cut him off in his sins4 ,these are unequivocal evidences that partial obedience1 though dictated by the servile principle of fear1 is preferable1 in divine estimation1 to allowed disobedience4 ,god makes a difference in his treatment of people here1 on this account3 suspends his judgments1 and mitigates somewhat of their severity1 where he sees this kind of relenting in sinners4 ,if ,god doth this here1 is there not reason to believe that he will do it hereafter3 ,the rules of divine administration are doubtless uniform in time and eternity4 ,where he gives a comparative preference here1 he will do the same hereafter4 ,so we observe our ,savior noting things commendable in some who did not belong to his kingdom4 ,when the young ruler who came to inquire what he should do to inherit eternal life1 declared that he had kept the commandments from his youth up1 he was viewed with comparative approbation4--,then ,jesus beholding him1 loved him4 ,it is not conceivable that his partial conformity to the divine law had not made him to differ from those who had allowedly disregarded it--that his character was as bad as theirs--though he soon made it evident that the one thing needful was not found upon him4 99 99 ,mark x4 #ag1 c4 ,some suppose that the unrenewed can do nothing but sin against ,god with all their might--that every purpose of their hearts is necessarily enmity against him1 and all their volitions and actions determined opposition to his law and government3 ,but we conceive that neither ,scripture1 nor experience justify the supposition--that were such their state1 they would be in no degree1 the subjects of moral government1 and would not be addressed of ,god as moral agents4 ,were mankind wholly given up of ,god1 and his ,spirit withdrawn from them1 such might become their state2 but this is not the case4 ,the ,holy ,spirit strives with them4 ,they are empowered to resist the ,spirit1 or cherish its influences4 ,this is manifest from the divine exhortations addressed to them1 and from their conduct4 ,sometimes they pause in the way to destruction--listen to counsels and warnings--do things which ,god requires1 and deny themselves gratifications which are in their power1 because ,god hath forbidden and threatened to punish them4 ,the person is not to be found who hath not a witness in himself that this is the case4 ,should we affirm that none1 who are in a state of nature1 can be influenced by sense of duty to deny themselves1 or attempt obedience to ,god's law1 it might give occasion to false hopes4 ,those1 the general course of whose lives is opposition to ,god1 sure that they sometimes deny themselves1 and like ,herod1 do things enjoined from above1 might flatter themselves that they were children of ,god1 while belonging to another family1 and that they should have peace1 when there was no peace to them4 ,yet when the ,lord cometh1 who will bring to light the hidden things of darkness and make manifest the counsels of the hearts1 every man shall have praise of ,god4 ,god will overlook nothing commendable which may have been done by the vilest of the human race1 while on probation2 and some things commendable will be found in the most degenerated2 though in many1 the good will be found so low as to leave them on the whole1 the servants of sin1 and consequently to take their portion among the workers of iniquity4 ,,reflections1 ,i4 ,the day is coming which will scatter the darkness or the present state4 ,here many things confound us4 ,we see but we understand not4 ,we wonder sometimes at what ,god orders1 and oftener at what be permits4 ,the time approaches in which all these mysteries will be cleared up4 ,we shall perceive wisdom and goodness in all the divine administration4 ,our wonder at providential regulations will terminate4 ,now we often wonder at things done by our fellow men--are unable to discover the motives which actuate them--perhaps frequently mistake them4 ,but this uncertainty will not be perpetual4 ,the veil spread over these things will be removed when the hidden things of darkness are brought to light and the counsels of the hearts made manifest4 ,then1 every hidden purpose will be laid open1 and every secret counsel disclosed4 ,,ii4 ,vain are the attempts of mankind to conceal their crimes1 or disguise their characters4 ,for a time they may hide their nefarious views1 and pass themselves for other manner of persons than they are2 but it is only a temporary matter2 all are hastening to an omniscient tribunal which will open every heart and life to general inspection4 ,every one will then be made to stand out1 as he is to public view6 ,some men's sins are open beforehand1 going before to judgment2 and some men they follow after4 ,likewise also the good works of some are manifest beforehand2 and they that are otherwise cannot be hid4 ,hitherto there are secret sins1 and mistaken characters2 but ere long there will be neither4 ,every man's work shall be made manifest1 for the day shall declare it4 ,what folly then is hypocrisy8 ,every one would despise the delinquent1 who1 while passing to trial should impose on his fellows with protestations of innocence1 when he knew the judge acquainted with his guilt1 and that he would soon disclose it1 and open it to public view4 ,such is the part acted by those who endeavor to hide their true characters while making their way to the bar of ,god4 ,,iii4 ,these considerations1 speak comfort to the righteous1 and terror to the wicked4 ,the sincerity of the former will ere long be made manifest4 ,all the injurious charges brought against them1 will appear to be injurious1 and they will he cleared of every aspersion4 ,their integrity will be displayed1 and they will have praise of ,god4 ,nothing they shall have done or suffered1 out of regard to ,god will be forgotten or go unrewarded4 ,yea1 their desires and purposes to honor him here1 though ability or opportunity to carry them into effect might not be allowed them1 will be proclaimed and rewarded4 ,god is not unrighteous to forget your work and labor of love--,david did well that it was in his heart to build an house to ,god's name --therefore the divine promise to build him an house and establish the throne of his kingdom forever4 ,but the wicked who may have passed through life under the shades of darkness1 been mistaken1 perhaps1 for the righteous1 will rise at the great day1 to shame1 and everlasting contempt4 ,their sins will then find them out4 ,for ,god's eyes art on the ways of man1 and he seeth all his goings4 ,there is no darkness1 nor shadow of death1 where the workers of iniquity may hide themselves4 ,and all are written in ,god's book1 and reserved to judgment2 when he will give to every one1 according to his works4 ,woe unto the wicked1 it shall be ill with him1 for the reward of his hands shall be given him4 ,this will be enough to make miserable4 ,there needs no more than the withdrawing of mercy1 and leaving justice to take its course4 ,this will be the portion of those who neglect offered salvation4 ,but1 ,,iv4 ,sinners who have1 at all1 denied themselves1 out of regard to the divine authority1 or done aught which ,god required1 though ever so partially1 will not loose the benefit of it4 ,proportioned to its nature1 and the degree of rectitude found in it1 it will deduct from the punishment which the want of it would have occasioned4 ,the condemned will stand speechless before the judge--have no reason to offer why judgment should not be executed upon them4 ,by the clear manifestation of their guilt1 and the impartial justice of ,god1 they will be constrained to acknowledge the perfect fairness and equity1 yea1 the moral necessity of the sentence by which the last gleam of their hope will be extinguished6 ,thus will both the mercies and judgments of ,god be justified of all1 when he shall bring to light the hidden things of darkness1 and make manifest the counsels of the hearts4 99 99 99 99 99 99 ,,sermon ,,xvii4 ,god willing that all ,men should be saved4 #a ,timothy ii4 #d4 ,who will have all ,men to be saved1--4 ,in verse first1 the apostle directs prayers and thanksgivings to be made for all men2--which he declares to be good and acceptable in the sight of ,god our ,savior2 who will have all men to be saved4 ,had salvation been provided for only a part of the human race1 prayer and thanksgivings could have been1 consistently made only for a part4 ,those for whom no provision was made1 would be in like state with persons who have committed the sin unto death1 for whom ,st4 ,john intimates prayer is not to be offered up4 ,there is a sin unto death2 ,i do not say that he shall pray for it4 ,but such is naturally the state of none of the children of ,adam4 ,divine goodness is extended to all1 and salvation offered to them2 therefore is prayer and praise to be offered up for all men4 ,it is now proposed1 briefly to consider the divine goodness expressed in the text--,who will have all men to be saved--then some abuses of the revelation which is made of this goodness to mankind4 ,i4 ,we are to consider the divine goodness here expressed--,who will have all men to be saved4 ,the salvation intended1 is that of the soul4 ,this comprehends deliverance from merited sufferings1 and the bestowment of happiness which is the contrast of it4 ,the provision which is made for the comfort and happiness of mankind in this life1 evinces strange goodness in ,god4 ,when we consider what man was made of ,god1 and what he hath made himself1 the divine benevolence here displayed1 is wonderful6 ,strange that man was not destroyed and blotted out from among ,god's works6 ,some suppose this to have been our first parents idea of the threatening in case of disobedience1 and expressed by them1 when they attempted to hide themselves from the divine presence1 after their fall4 99 99 ,genesis iii4 #i4 ,had man then been destroyed1 the race would have been extinct4 ,but he was spared2 suffered long to continue and rear a family1 from which the myriads of human kind have descended4 ,though exiled ,eden1 and doomed to labor and sorrow1 he was still at the head of this lower creation1 and creatures below him generally subservient to his comfortable subsistence4 ,the ground was indeed cursed for his sake and fatiguing cultivation rendered necessary2 but still it yielded the necessaries1 and many of the comforts of life2 though not the sweets of its primitive state4 ,these effusions of divine goodness were probably the wonder of angels1 though so little noticed by men1 the ungrateful objects of them4 ,but these were inconsiderable1 compared with the strange provision made for their eternal salvation4 ,that ,god bears good will to mankind1 not--withstanding their apostasy1 and is desirous of their salvation1 is from many considerations apparent4 ,it is the spirit of the text1 and the general language of the scriptures1 as will be shewn in the sequel4 ,that ,god is willing that all should be saved1 appears from the sufficiency of the provision which is made for the salvation of sinners2 the frequent declarations that it is designed for all2 the offers which are made indiscriminately to all2 and the suitableness of the provision to the circumstances of all4 #a4 ,from the sufficiency of the provision which is made for the salvation of sinners1 ,this is adequate to the salvation of the whole race4 ,christ1 being a divine person1 made an infinite atonement4 ,in him there is a fulness of merit4 ,was the number of sinners ten times greater than that of our whole race1 there would be no need of another ,savior1 or of ,christ's dying again for their redemption4 ,in him dwells the whole fulness of the ,godhead bodily4 ,the reason all are not saved1 is not a deficiency of merit in the ,redeemer1 or any limitation of his satisfaction4 ,sinners are not straitened in him1 but in their own bowels4 #b4 ,that ,god is willing all should be saved appears from the frequent declarations of scripture1 that ,christ died for all--,who gave himself a ransom for all1 to be testified in due time--,we see ,jesus who was made a little lower than the angels1 that he1 by the grace of ,god1 should taste death for every man4 ,the love of ,christ constraineth us2 because we thus judge1 that if one died for all1 then were all dead2 and that he died for all1 that they who live should not henceforth live unto themselves1 but unto him who died for them1 and rose again4 #c4 ,the same appears in the offers made to all4 ,when after his resurrection ,christ sent forth his apostles to effect his gracious purposes1 both his orders and promises were indefinite--,go ye into all the world and preach the gospel to every creature4 ,he that believeth and is baptized shall be saved1 but he that believeth not shall be damned4 ,had salvation been provided for only a part of mankind1 and the ,savior been unwilling the residue should be saved1 he would not have given charge to his ministers to tender salvation to all--to every creature1 and declared that whoever came up to the specified conditions1 should be saved4 ,nothing false or insincere can be predicted of ,god our ,savior4 ,his words are truth4 ,his offers and proposals are fair and open4 ,that which appears the most obvious meaning of them is their meaning4 ,and surely the offers of salvation appear to be made to all who hear the sound of the gospel2 and they are invited and urged to accept them4 ,they were so by ,christ4 ,in the last day1 that great day of the feast1 ,jesus stood and cried1 saying1 ,if any man thirst1 let him come unto me and drink4 99 ,and they were so by his apostles when sent into all the earth to spread the gospel among the nations1 and call them to come to ,christ for life4 99 ,john vii4 #cg4 #d4 ,the same thing appears from the suitableness of the provision which is made for the salvation of sinners1 to the circumstances of all men4 ,man needed an atonement1 and he needed assistance1 and both are provided in ,christ4 ,of the former we have spoken1 and there is no need to add4 ,man's weakness is such that he is unable of himself to conquer either spiritual enemies without1 or his own corruptions within4 ,through ,christ needed aid is offered to him2 he is invited to the throne of grace1 and assured that he shall not seek in vain1 but obtain mercy1 and find grace to help in time of need4 ,ask1 and it shall be given you2 seek and ye shall find--,if ye being evil know how to give good gifts to your children1 how much more shall your heavenly father give his ,holy ,spirit to them that ask him8 ,though mankind have rebelled against ,god1 he is more ready to hear their cries1 and give his spirit to sanctify and save them1 than the most affectionate earthly parent to shew kindness to his child4 ,the gospel is designed as a remedy for human weakness1 equally as for human guile4 ,it is every way adapted to the circumstances of the creatures to whom it offers salvation4 ,it is a fair tender of pardon and peace1 of life and happiness to all who hear its joyful sound2 it not only opens these blessings to their view1 but brings them within their reach4 #e4 ,the divine benevolence is farther evident from the exercise of forbearance towards ingrates1 who neglect and slight offered salvation4 ,god doth not soon enter into judgment with them1 but waits with much long suffering2 repeats his calls and warnings2 urges sinners in various ways1 and by various means1 to turn and live2 inwardly by the strivings of his ,spirit1 and warnings of conscience2 outwardly by his word2 his providence1 and the voice of those whom he sends to warn the wicked from their way1 and beseech them in ,christ's stead to be reconciled to ,god4 ,the reason of all these applications to sinful man1 is that mentioned by ,st4 ,peter--,the ,lord is long suffering to us ward1 not willing that any should perish1 but that all should come to repentance4 ,,ii4 ,we are to consider some abuses of the revelation of divine goodness which is made to mankind4 ,there is no gift of ,god which depravity may not abuse4 ,the belief of the divine perfections1 especially of the divine mercy and benignity is often made the occasion of sin4 ,those whose hearts are turned away from the ,lord1 when they hear the words of the curse1 are wont to bless themselves in their hearts1 saying1 we shall have peace1 though we walk in the imagination of our hearts1 to add drunkenness to thirst4 ,when called to repentance1 they banish fear and lull themselves into security1 with the revelation of divine grace and mercy which they find in the scriptures2 making that a favor of death1 which was ordained to be unto life--,with the ,lord there is mercy2 with him there is plenteous redemption2 with him there is forgiveness2 not that he should be feared1 but that his fear should be cast off1 and his terror not make men afraid to sin--,god hath no pleasure in the death of sinners--judgment is his strange ,work--he will not enter into judgment--will not destroy the work of his hands4 ,thus mercy is made to absorb the other divine attributes1 and sinners emboldened in wickedness4 ,by such considerations they make themselves vile without concern4 ,some become so hardened and unfeeling1 that the approach of death doth not alarm them4 ,by an habitual course of wickedness1 their consciences are rendered callous1 and they are insensible both to fear and shame1 and continue so till death puts a period to probation1 and seals them up for eternity6 ,these consequences are not apprehended at the entrance on a vicious course4 ,the young sinner designs only to take some youthful liberties1 and not to stray very far away1 or long to deviate from the path of duty2 but the farther he goes in the wrong1 the stronger are his attachments to the pleasures of sin--the less his concern--the weaker and more defiant his purposes of amendment4 ,he never finds the more convenient reason1 which he promised himself at setting out in the way of wickedness2 yea1 the farther he proceeds in it1 the greater is the difficulty of retracing his steps1 and turning back from his wandering4 ,many who thus turn aside from the path of truth1 probably settle into a state of security1 and continue in it1 till they have time no longer4 ,was man grateful1 divine goodness would lead him to repentance2 but under the influence of depravity1 it hath a different effect--is made the occasion of more ungodliness6 ,what baseness6 ,sin because grace abounds6 ,whose damnation is just6 ,how can such escape8 ,the wrath of ,god is revealed from heaven against all unrighteousness and ungodliness of men1 who hold the truth in unrighteousness4 ,for sins of ignorance1 and those into which men were surprized by unexpected temptations1 sacrifices were ordered in the law1 and pardon1 on certain conditions1 promised3 ,but it was not promised presumptuous sinners4 ,to them the law spake nothing but terror4 ,the soul that doth ought presumptuously--the same reproacheth the ,lord2 and that soul shall be cut off from his people4 ,because he hath despised the word of the ,lord1 and hath broken his commandment1 that soul shall be utterly cutoff2 his iniquity shall be upon him4 99 99 ,numbers xv4 #cj1 #ca4 ,the person who lives in all good conscience1 may hope in the divine mercy for the pardon of involuntary errors3 ,but with what face can the willful offender ask mercy of ,god8 ,no plea which is not affrontive can he make before him--,shall ,i not visit for these things1 saith the ,lord3 ,and shall not my soul be avenged on such a nation as this8 ,that awful threatening1 or prophetic denunciation1 ,the ,lord will not spare him2 but the anger of the ,lord and his jealousy shall smoke against that man1 and all the curses written in this book the law shall lie upon him1 regards willful sinners1 flattering themselves with expectation of divine favor4 99 99 ,deuteronomy xxix4 #bj4 ,when ,st4 ,paul would magnify the riches of divine grace in the salvation of the chief of sinners1 he exemplifies it in himself--,who before was a blasphemer1 and a persecutor1 and injurious--,howbeit for this cause ,i obtained mercy1 that in me first ,jesus ,christ might shew forth all long suffering1 for a pattern to them which should hereafter believe on him to life everlasting4 ,but he subjoins an alarming hint that those who sin wilfully1 have no reason to express like mercy from ,god4 ,but ,i obtained mercy because ,i did it ignorantly in unbelief4 ,that no mercy would have been shewn him had he done those things presumptuously1 is here intimated with sufficient plainness4 ,this deserves the attention of those who sin presuming on divine mercy4 ,surely they cannot reasonably expect mercy from him who is no respecter of persons1 if ,paul obtained it because he did those things ignorantly in unbelief4 ,if this is duly considered1 ,will not presumptuous sinners believe and tremble8 ,will they not perceive their hopes to be vain8 #b4 ,another abuse of the revelation of divine mercy is the universal scheme which is built upon it4 ,the text and similar passages of scripture are alleged as evidence that none can be lost4 ,to help the argument1 it is said--,to be influenced to obedience by fear is low and mercenary2 and ,god would not urge men to duty by so unworthy a principle4 ,but was not fear of punishment used as a guard to innocence while man remained upright8 ,in the day thou eatest thereof thou shalt surely die4 ,had the influence of fear1 operating to duty1 been wrong1 ,god would not have urged it as a motive to obedience4 ,let no man say when he is tempted1 ,i am tempted of ,god3 ,for ,god cannot be tempted with evil1 neither tempteth he any man4 ,if ,god useth this as an argument to excite to duty1 it must be a proper argument4 ,that it is thus used in all his word1 admits no dispute4 ,every teacher whom ,god hath sent to teach the way of life1 and persuade men to walk in it1 hath used it4 ,the divine teacher is not to be excepted--,fear him who is able to destroy soul and body in hell1 yea1 ,i say unto you1 fear him4 ,and when he delineates the process at the great day1 after declaring that the righteous and the wicked will be separated from each other1 the whole is closed with that solemn declaration--,these shall go away into everlasting punishment1 but the righteous into life eternal4 ,to be influenced by promises is no less mercenary than being driven by terror4 ,and this is also proposed as an incitement to obedience4 ,god hath given us exceeding great and precious promises1 that by them we should become partakers of a divine nature4 ,every inspired teacher hath called men to repentance in the same manner1 and urged it by the same arguments4 ,proof is needless4 ,to pretend that application is not made1 by divine order1 to the hopes and fears of mankind1 is trifling--,yea to pretend that they are not urged by the dread of eternal punishment1 is to deny the most obvious truth4 ,and is there no cause for his fear8 ,doth ,god frighten men with vain terrors8 ,doth he threaten evils which can never come8 ,or if this argument was necessary to be used with man before be fell1 is it needless since he hath fallen8 ,but ,god our ,savior will have all men to saved2 and shall not that which he wills be effected8 ,can any thing contrary to his pleasure take place8 ,much doth take place in this world1 which1 is not pleasing to ,god2 which he doth not will1 or approve4 ,this may be predicated generally of sin4 ,sin is the abominable thing which he hates4--,he is angry with the wicked every day4 ,would he be angry1 if all which is done was pleasing in his sight8 ,god is holy4 ,sin is opposition to his nature1 forbidden by his law1 and declared to be his abhorrence4 ,to suppose that he should hate and forbid sin1 yet approve of it and be pleased with it1 is absurdity and folly4 ,god permits sin2 but neither wills nor approves it4 ,christ pleased not himself4 99 ,much is permitted under his administration1 which he doth not order1 but forbids and abhors4 ,yea1 ,god orders some things1 as moral governor 7in consequence of other things done contrary to his directions7 which are not pleasing to him1 considered in themselves4 ,he doth not afflict willingly1 nor grieve the children of men--,but finds it necessary to afflict4 ,grief and sorrow are known under the divine administration1 and ordered out to mortals by providential dispensation4 ,but these natural evils are always in consequence of moral evil1 which is not the effect of divine influence1 but ariseth from another source and hath another author4 ,it ariseth from the abuse of powers which were given for better purposes4 ,where sin hath gone before1 sorrows follow after2 but they are not pleasing to the ,supreme ,governor4 99 ,rom4 xv4 #c4 ,the wickedness of the old world occasioned the deluge2 but it is impossible to read the ,mosaic account of those events1 and suspect that they were pleasing to ,deity4 ,we may make the same remark respecting the declensions of ,israel and ,judah and the judgments which followed4 ,o thou son of man1 speak unto the house of ,israel1 ,thus ye speak1 saying1 if our transgressions and our sins be upon us1 and we pine away in them1 how should we then live8 ,say unto them1 as ,i live saith the ,lord ,god1 ,i have no pleasure in the death of the wicked2 but that the wicked turn from his way and live2 turn ye1 turn ye1 from your evil ways2 for why will ye die1 #j house of ,israel8 99 ,by another prophet we find ,god mourning over them --,how shall ,i give thee up1 ,ephraim8 ,how shall ,i deliver thee1 ,israel8 ,how shall ,i make thee as ,admah1 and set thee as ,zeboim8 ,mine heart is turned within me1 my repentings are kindled together4 99 ,ezekial xxxiii4 #aj4 ,that people continued in their sins and perished in them3 ,but will any who read these messages1 sent them of ,god1 conceive their crimes1 and the desolations which followed1 when they had filled up the measure of their iniquity1 to be pleasing to ,god1 or the effect of divine order and influence8 ,will those who read our ,savior's lamentations over ,jerusalem1 and the destruction soon after brought upon that city and nation1 because they did not know the time of their visitation1 consider those events as pleasing to him8 ,his predictions were verified--their enemies cast a trench about them1 compassed them round and kept them in on every side--laid their city even with the ground1 and her children within her2 not leaving one stone upon another--,zion was ploughed like a field--vast numbers perished in the siege--many were crucified after the city was taken--the residue scattered among all nations1 and the sword drawn out after them6 ,the compassionate ,redeemer called those sinners to repentance--warned them of the evils which they would bring on themselves1 by refusing the grace which he offered them1 and wept over them when filling up the measure of their guilt6 ,but when they had been tried the appointed time1 and continued obstinate1 till the divine patience was exhausted1 he entered into judgment with them and gave them according to their works4 ,similar will be the event of persevering obstinacy in others4 ,man is placed here for trial--endowed with powers sufficient to render him a probationer2 which implies capacity to use1 or abuse his powers4 ,the abuse is sin4 ,the way of duty is made known1 needed assistance conferred1 the reasonableness of obedience shewn1 and the injunction1 occupy2 till ,i come1 subjoined1 but no compulsion is used4 ,thus circumstanced1 it is referred to man to choose for himself4 ,god operates indeed on man2 but only as on a free moral agent4 ,divine influences coincide with human liberty4 ,those who are willing and obedient find mercy4 ,over such the ,savior rejoices1 and their faith and love are rewarded with the rewards of grace4 ,but those who neglect so great salvation1 are left to perish in their sins4 ,that ,god can confidently do other than leave them to perish1 is to us unknown4 ,it may be impossible to renew them by repentance--beyond the power of ,omnipotence to save them6 ,the conditions of salvation are fixed3 ,no change can be made in them4 ,the impenitent heart treasureth up wrath4 ,he that believeth not shall be damned4 ,if we do not believe1 yet ,god abideth faithful2 he cannot deny himself4 ,the terms of acceptance with ,god are laid before us2 the event depends on the choice we make4 ,,such we conceive to be man's situation here3 ,such the ground of the applications made to him in the gospel1 and the promises and threatening annexed to the proposals therein contained4 ,on another1 supposition do they appear rational4 ,on no other can we account for our ,savior's declaration that ,sodom1 had she enjoyed ,capernaum's advantages1 would have remained till his day4 99 99 ,matthew xi4 #bc4 ,divine benevolence is great2 but it will not secure salvation to gospel despisers3 ,they will wonder and perish4 ,as the first covenant had conditions annexed to it1 so hath the new covenant4 ,to pretend that there are none--that man hath no concern to secure the divine favor1 is to charge folly on ,god1 in all the overtures which are made to man in the gospel4 ,life and death are now set before us4 ,we may be saved1 or we may perish4 ,which will be our portion depends on the effect which the proposals of grace have upon us4 ,today if ye will hear ,god's voice harden not your hearts4 ,behold now is the accepted time2 behold now is the day of salvation4 ,boast not thyself of tomorrow2 for thou knowest not what a day may bring forth4 ,beware lest you 99 destroy a soul for which ,christ died2 and lest you have occasion at last to take up that lamentation--,the harvest is past1 the summer is ended and we are not saved4 99 ,romans xiv4 #ae4 99 99 99 99 99 99 ,,sermon ,,xviii4 ,balak's inquiries relative to the service of ,god1 and ,balaam's answer1 briefly considered4 ,micah vi4 #f1 #g1 #h4 ,wherewith shall ,i come before the ,lord1 and bow myself before the high ,god8 ,shall ,i come before him with burnt offerings1 with calves of a year old8 ,will the ,lord be pleased with1 thousands of rams1 or with ten thousands of rivers of oil8 ,shall ,i give my first born for my transgression2 the fruit of my body for the sin of my soul8--,he hath shewed thee1 #j man1 what is good3 ,and what doth the ,lord require of thee1 but to do justly1 and to love mercy1 and to walk humbly with thy ,god8 ,as mankind are endowed with reason1 and profess to be governed by it1 their revolts from ,god are practical criminations of him3 ,therefore his expostulations with his people of old1 when they forsook him and followed other gods--,what iniquity have your fathers found in me8 ,o my people what have ,i done unto thee8 ,and wherein have ,i wearied thee8 ,testify against me4 99 99 ,jeremiah ii4 #e4 ,micah vi4 #c4 ,israel as a people were going away from ,god1 and he condescended to reason with them1 and show them their ingratitude and baseness4 ,to this end1 he reminded them of his past care of them1 and kindness to them1 as a nation1 from the time of their deliverance from bondage in ,egypt--,i brought thee out of the land of ,egypt1 and redeemed thee from the house of servants--,after just glancing at that deliverance1 he passes over the wonders wrought for them at the red sea1 and in the wilderness1 and their numerous rebellions1 while he was leading them as a flock1 and supplying their wants by a series of miracles1 and enlarges on an event which took place on the borders of ,canaan1 the attempts made by ,balak1 the king of ,moab1 to prevail with him to leave his people and go over to him1 and help him against them1 and his faithfulness to ,israel on that occasion--,o my people1 remember now what ,balak1 king of ,moab consulted1 and what ,balaam1 the son of ,beor answered him from ,shittim to ,gilgal2 that ye may know the righteousness of the ,lord4 99 99 ,numbers xxii4 c4 ,balak's consultations1 or inquiries1 are contained in the two last verses of our text3 ,balaam's answer in the third4 ,in ,balak's inquiries we see the ideas which he entertained of ,god1 and of the service which he supposed would be acceptable to ,him1 and engage1 him to forsake his people1 and deliver him from his fears on their account4 ,balaam's answer corrects ,balak's mistakes1 and discovers surprizingly just apprehensions of the true ,god1 and true religion1 though depravity prevailed1 and caused him to counteract his convictions1 by advising ,balak to measures directly opposed to his sense of duty4 ,to open and explain this subject is the design of the following discourse4 ,it may be proper to premise that ,israel did not make war either on ,moab or ,ammon4 ,those nations were descended from ,lot1 and ,moses was forbidden to molest them in possession of the lands which ,god had given them4 ,moab might have had peace1 and the friendship of ,israel1 but refused it1 and joined the confederacy against them4 ,when the tribes of ,israel reached the borders of ,moab1 which lay in their way to ,canaan1 ,balak and his people were intimidated by their numbers1 and by their martial appearance4 ,they did not therefore1 sue for peace1 but resolved to neglect no measures to subdue and conquer them4 ,it was an ancient custom among the heathen at their entrance on a war1 to devote the enemy to destruction1 and solicit their gods to forsake them4 ,balak thought this a matter of importance before he entered into a war with ,israel4 ,this ceremony was commonly performed by the priests1 or ministers of religion4 ,how this had been to ,moab we are not informed2 but on occasion before us1 the affrighted sovereign of that people1 sent to some distance for ,balaam1 a famous soothsayer or diviner1 of whose prevalence with the powers above he had a high opinion1 to be the agent in this business4 ,balaam was really a remarkable person2 few more so occur in history4 ,few others had more knowledge of the true ,god1 or juster ideas of the service which he requires of mankind4 ,but his character will be developed in the sequel4 ,this renowned soothsayer refused at first to listen to the invitation of the king of ,moab1 assigning a sufficient reason for his refusal --,the ,lord refuseth to give me leave--but when a second embassy arrived1 more numerous and move honorable1 and with the proffer of great honors and rewards1 his ambition and covetousness were inflamed1 and he resolved from that moment to secure them4 ,the first seems to have been only a common embassy1 and to have carried only the usual rewards of divination4 ,we know what followed4 ,balaam sinned in asking a second time for liberty to go and curse ,israel1 when ,god had once refused him1 and told him that they were blessed4 ,he asked1 however1 and was in judgment permitted to go1 but only to act agreeably to divine direction which would be given on the spot2 but he went1 determined to secure the wages of unrighteousness4 ,seeing his design1 ,god met him in the way1 and by a strange and miraculous communication and warning1 made him afraid to curse his people1 and even compelled him to bless them altogether4 ,but to come to our subject1 ,i4 ,we are to consider ,balak's inquiries4--,wherewith shall ,i come before the ,lord8 ,balak had so deep a sense of the danger which threatened him1 that he was ready to bring the most costly sacrifices1 if they would avail to render propitious the ,god who had wrought such wonders in ,egypt and in the wilderness for the salvation of his people4 ,he would offer all the cattle1 and all the oil of his kingdom1 thousands of ram1 and ten thousands of rivers of oil6 ,yea1 he would even offer his first born1 the heir of his crown6 ,would not refute the dearest of his offspring to atone for his sin1 and bring over the ,god of ,israel to be his ,god1 in the time of his distress6 ,such were his proposals4 ,we may observe in them several mistakes respecting the service of ,god1 or the homage which is acceptable to him2 mistakes not uncommon among men4 ,as1 ,first a supposition that sins may be atoned and mankind allowed to continue in them1 if they will come up to the price4 ,the country of ,moab abounded with flocks1 particularly with sheep2 99 it abounded also with oil2 and ,balak supposed that the divine favor might be obtained by sacrifices of this kind--by a profusion of them--thousands of ram1 and ten thousands of rivers of oil4 ,he knew himself a sinner--he knew that he had taken part against the ,god of ,israel2 had served other gods1 who were his rivals4 ,but now he saw his need of the divine favor and he wished to purchase it--at any price1 to purchase it4 ,he was ready to pay for his sins2 only waited to know the price1 and he would make the payment6 99 #b ,kings iii4 #d4 ,not a word do we hear of his parting with his sins and returning back by repentance4 ,few left to the light of nature seem to have conceived the necessity of repentance1 in order to obtain the divine favor4 ,for their sins1 they must somehow1 make atonement1 and they would then be forgiven1 though they continued to commit them6 ,mankind have entertained different ideas of what was necessary to make atonement4 ,the more common idea hath been1 that it was to be done by sacrifice2 however they came by that idea4 ,it probably derived by tradition from the first family of our race4 ,but there seems to have been a general mistake respecting the design of sacrifice4 ,by those devoid of revelation1 it hath not been considered as pointing to a divine sacrifice1 but as having in itself an atoning virtue4 ,so it seems to have been viewed by this ,moabitish prince4 ,another mistake respecting sacrifices1 which hath been common in the world1 is this--,that their value depends on their cost to the offerer4 ,this was a mistake of ,balak4 ,if common offerings1 and the usual number of victims would not procure the divine favor and atone for his sins1 he would offer more1 and more costly ones--thousands of rams1 and ten thousands of rivers of oil6 ,such a profusion of sacrifices1 of the same kind1 or partly so1 with those offered by ,israel1 so many more they were able1 coming out of the wilderness1 to offer1 he hoped would prevail to detach from them their ,god1 and buy him so to be his friend6 ,but if not1 if these were too little1 he would sacrifice his offspring6 ,give his first born for his transgression--the fruit of his body for the sin of his soul6 ,a sacrifice much more costly1 much more painful1 than that of all earthly treasure6 ,surely such an offering must prevail6 ,similar conclusions have not been very uncommon6 ,the homage offered up to ,god hath been estimated by its cost to the offerer6 ,a circumstance which adds nothing to its value4 ,the value of what is done for ,god depends on its conformity to his orders4 ,that its cost to the offerer enhances its value1 in the divine estimation1 supposes him to be pleased with the sufferings of his creatures1 and delighted with their sorrows1 than which1 nothing is farther from truth4 ,god grieveth not willingly--,judgment is his strange work4 ,were it otherwise1 the more reluctant the offerer1 the more acceptable would be the offering3 ,but ,god loves a cheerful giver2 yea1 he is so pleased with this disposition1 that he accepts and rewards it1 where ability is wanting to carry it into action4 ,if there be first a willing mind1 it is accepted4 99 99 #b ,corinthians viii4 #ab4 ,the sacrifices of old derived all their value from the sacrifice of ,christ1 to which they pointed4 ,god had determined1 when and how they would be offered4 ,additions to the number1 or cost1 added nothing to their value1 but had a contrary effect1 spoiled and rendered them unavailing4 ,human victims1 the most costly1 and therefore supposed by the heathen1 to be the most efficacious1 were so far from having power with ,god to draw down his blessing1 that they most certainly drew his curse on all who offered them4 ,this was one of the sins of the ,canaanites1 which above all others1 availed to bring the divine judgments upon them4 ,and when ,israel fell into the same sin1 it kindled the wrath of ,god against them to their destruction4 ,this was the sin of ,manasseh1 which ,god would not pardon4 ,balak first proposed other sacrifices--a profusion of them2 but if they were not sufficient to atone for his sins and procure the friendship of ,jehovah1 seems to have thought that the sacrifice of his first born must avail6 ,such were his blunders respecting the nature of that religion which would render him acceptable to the true ,god4 ,he seems not once to have thought of repentance2 or if he did1 he made no offer of it--did not once propose crucifying the flesh with its affections and lusts4 ,he chose rather to sacrifice all the treasures of his kingdom1 and all the members of his family1 than part with his sins and become holy in heart and life4 ,such is the temper of depravity4 ,the servants of sin are sooner persuaded to make any other sacrifice than that of their lusts and corruptions4 ,and many foolishly flatter themselves that other sacrifices will avail to procure the divine favor--that holiness of heart and life are not indispensibly requisite1 but that something beside may be substituted in its stead4 ,countless examples of this folly meet us in history1 and even in the history only catholic church of ,christ6 ,thus did ,balak mistake the nature of true religion1 and consider it as consisting in that which was foreign1 yea1 repugnant to its nature4 ,such were his proposals which he spread before ,balaam1 and of which he required his opinion4 ,let us hear then the answer of the ,sage4 ,balaam was better instructed3 ,he appears to have understood the nature of true religion1 and clearly points it out to ,balak1 though he neglected himself to conform to it4 ,he hath shewed thee1 #j man1 what is good3 ,and what doth the ,lord require of thee1 but to do justly1 and to love mercy1 and to walk humbly1 with thy ,god8 ,there is scarcely a better definition of true religion to be found in the bible4 ,he hath shewed thee1 #j man1 what is good4--,from ,balak's inquiry we should be ready to conclude that he was ignorant of ,god and religion --that he supposed that ,god preferred sacrifice to justice and mercy --that sacrifice would supply their place and render them of no account4 ,balaam tells him that he had been better instructed2 though we know not where1 or how4 ,he hath shewed thee1 what is good2 and he appeals to ,balak whether this was not the case--,what doth the ,lord require of thee1 but to do justly1 and to love mercy1 c4 ,to do justly--,there is no true religion where justice is not received as a foundation principle4 ,i the ,lord love judgment2 ,i hate robbery for burnt offerings2 and ,i will direct their work in truth4 99 ,fraudulent people may pretend to religion2 may make many and long prayer1 but their religion is of no avail2 their sacrifices are an abomination4 ,witness the scribes and pharisees1 who received the greater damnation4 99 ,isaiah l xi4 #h4 ,isaiah i4 #aj4 c4 ,the next characteristic trait here given of the good man1 is the love of mercy4 ,what doth the ,lord require of thee1 but to do justly and to love mercy8 ,there is something particularly to be observed in the language here used--love mercy4--,it may not be in every one's power to shew mercy2 but every man may1 and every good man does love mercy4 ,to feed the hungry and clothe the naked1 are acts of mercy1 but not in the power of all men4 ,some are1 themselves wholly dependent on the mercy of others for their own support4 ,justice often restrains and sets bounds to the exercise of mercy4 ,the judge may be grieved for the malefactor1 and wish that he could shew mercy to him1 but find himself obliged to condemn him and suffer justice to take its course4 ,the debts which a person hath contracted may require all his goods1 or all his necessities do not require4 ,in such cases he is under obligation to shut the hand of charity1 even against the proper objects of it4 ,we have no right to defraud some1 that we may shew mercy to others4 ,justice is a prior duty4 ,we are tied up to the discharge of it--are bound to do justly2 whereas it is only required that we love mercy4 ,the love of mercy will dispose us to shew mercy1 where we have ability to do it without violating justice4 ,yea1 it will cause us to do it with pleasure1 rendering us like ,god1 who delights in mercy4 ,acts of mercy may proceed from other principles beside the love of mercy1 but these do not answer to the divine requirement4 ,in the view of him who sees the heart they are not characteristic of renovation1 or a heart right with ,god4 ,the third particular here mentioned as constituting the finishing part of the good man's character1 is humility--that he walks humbly with1 his ,god--that he is sensible of his imperfection1 and of his need of mercy from ,god4 ,this always makes a part of the good man's character4 ,the good man1 while he is just to all1 and while kind and benevolent1 and disposed to do good to all1 as he hath opportunity and ability1 retains a sense of his defects1 of his remaining depravity--that he but too often deviates from his own principles--that in every thing he comes short of his duty4 ,therefore doth he confess himself an unprofitable servant--that he lays ,god under no obligation--yea1 that he lives on mercy--that all the good things which he receives1 are unmerited1 the gifts of divine grace--that was mercy denied him1 and the reward of his hands given to him1 it would be ill with him --he should be undone forever4 ,such is the character drawn by the ,eastern soothsayer in the last verse of our text3 ,and it is the perfect character of a child of ,god1 in this state of imperfection1 trial1 and improvement1 where he is pressing on towards that perfection which he never attains till he puts off the body1 and is clothed on with his house which is from heaven4 ,then the spirits of just men are made perfect1 and not till then4 ,the spirits of just men--,the words are expressive1 plainly implying that none who allow themselves in injustice are the children of ,god --that all the saints will eventually be found1 to be ,israelites indeed in whom there is no guile4 ,thus did ,balaam instruct ,balak1 or remind him of what ,god required4 ,balak did not regard him4 ,he could not be persuaded to make such sacrifices as these4 ,he would give all the treasures of his kingdom1 and even the fruit of his body1 to procure the favor of ,god2 but to sacrifice his corruptions1 and put on the temper of a saint6--,these were hard requirements--he must be excused6 ,therefore did he dismiss his instructor1 who hitherto had spoken only the word which ,god had put into his mouth--and went away though he went sorrowing6 ,the same is the temper of too many others4 ,we may do much which ,god requires1 may even go beyond and do much which he doth not require1 and yet be nothing in religion4 ,there must be the spirit and temper of true religion4 ,there can be no commutation--,nothing will be accepted as a substitute4 ,we must do justly1 love mercy and walk humbly with our ,god1 or have no part in him4 ,nothing without it will be accepted2 not even giving the body to be burned4 ,people may also have a good speculative acquaintance with religion and yet remain devoid of it4 ,such cases sometimes occur4 ,such an one occurred in him who spake so well in our text4 ,balaam appears to have had a perfect knowledge of the nature of religion2 to have understood what it was and wherein it consisted4 ,he was sensible also of the importance of being found at last to have lived under the influence of it4 ,therefore when looking forward to the period of his dissolution did he utter that earnest wish or prayer--,let me die the death of the righteous1 and let my last end be like his4 ,yet he was not a good man6 his knowledge resided in his head3 ,it never reached his heart4 ,he loved the wages of unrighteousness2 lived and died under the government of depravity and wickedness6 ,he dared not indeed to go in direct opposition to the letter of the divine command--dared not curse ,israel with his lips1 though he longed to do it1 and wished the curse to fall upon them1 while he was blessing them and forefilling their future greatness4 ,but he dared privately to advise ,balak to cast a stumbling block before them--,to send among them the women of ,moab1 and seduce them to uncleanness and idolatry1 in order to bring the curse of heaven upon them6 ,his advice was followed and partly succeeded6 ,not to procure a victory for ,moab1 but to bring the judgments of ,god upon ,israel2 twenty four thousands of whom fell by the pestilence which was sent to punish their sin the matter of ,peor4 ,and more tragical events would probably have followed1 had not ,phinebas stood up and executed vengeance on some of the principal offenders1 and thus turned away the anger of the ,lord from his offending people499 99 ,numbers xv4 and xxi4 #af4 99 99 99 99 99 ,who can contemplate these things without astonishment6 ,who consider the character and conduct of ,balaam and not be amazed6 ,that a man so instructed respecting the divine character1 the nature of religion1 and the consequences which will follow human conduct here1 should dare to set himself deliberately to evade the divine law1 as wicked and artful men do human laws1 surprises and confounds us6 ,yet so it certainly was in the case before us6 ,we are not left ignorant of the consequences3 ,to him the end of those things was death1 eternal death1 for he died in rebellion against ,god4 ,and he seems to have anticipated the event2 when speaking of the divine being1 the true ,god and ,redeemer1 he breaks out into that language--,i shall see him1 but not now2 ,i shall behold him1 but not nigh4 ,we can form no judgment of a person's moral state by his speculative knowledge of ,god and religion4 ,knowledge in divine things is important2 on many accounts it is so2 but it does not ensure goodness of heart1 without which we cannot be saved2 we may have all knowledge1 yet perish in our sins4 ,so it happened to ,balaam1 and probably to others beside him4 ,if ye know these things happy are ye1 if ye do them4 ,but we are chiefly concerned at home--to know our own state4 ,do we do justly1 love mercy1 and walk humbly with our ,god8 ,if these are found upon us1 happy are we2 but if any of them are habitually wanting to us1 we are yet in our sins1 and the wrath of ,god abideth on us4 ,if any are disposed to inquire with ,balak1 ,wherewith shall ,i come before the ,lord1 and bow myself before the high ,god8 ,let them attend to the answer given by ,balaam--if we add1 reliance on divine grace in ,christ no better answer can be given4 ,how far those of old were let into the gospel way of salvation we know not4 ,balaam expressed the temper of a child of ,god4 ,whoever possessed that temper relied on divine mercy1 while endeavoring to fulfil all righteousness4 ,such would refer themselves to divine grace2 and surely ,god would not be wanting to them4 ,he might lead them by a way which they understood not2 but would bring them to their desired haven1 and unto ,god their exceeding joy4 ,their labor would not be in vain in the ,lord4 ,dependence on divine mercy is still our duty4 ,though favored with gospel light1 many things are yet hidden from us4 ,let us therefore do justly love mercy1 and walk humbly with ,god1 and he will guide us through the darkness1 and bring us through to the rest which he hath prepared for those who love and serve1 and trust him here4 ,for these there is no commutation4 ,knowledge the most perfect2 faith the most miraculous2 and sacrifices the most costly1 would all be of no avail4 ,god hath shewn us what is good1 and what he requires4 ,may we hear and obey4 ,amen4 99 99 99 99 99 99 ,,sermon ,,xix4 ,confessing ,christ an indispensable ,duty4 #b ,timothy ii1 #ab4 --,if we deny him1 he also will deny us4 ,this is predicated of ,christ2 and looks forward to the day when all mankind will stand before him as their judge4 ,denying ,christ is here declared to be a mortal sin4 ,those found guilty of it will hear that sentence--,depart ye cursed6 ,but this is to be understood only of a persevering denial of him4 ,those who turn by a timely repentance1 will find mercy4 ,this is true of every sin4 ,but repentance may be too late4 ,it must antecede death1 or it will be of no avail4 ,the day of grace terminates with life4 ,from that period man ceases to be a probationer1 and his state is unalterably fixed4 ,when the offers of pardon and peace are sent abroad1 some will not hear4 ,who will receive1 and who reject the grace of life1 is to us unknown4 ,our expectations are often disappointed4 ,some come to ,christ of whom we had little hope2 others cannot be persuaded1 of whom our hopes were strong4 ,we have only to preach ,christ2 warning every man1 and teaching every man1 and must leave the event4 ,some live where the sound of gospel grace is not heard4 ,we are made to differ from them4 ,to us is the word of this salvation sent4 ,but this doth not secure salvation to us4 ,we must hear and obey4 ,if we neglect so great salvation1 we shall not escape4 ,among the indispensable requirements of the gospel1 is that of confessing ,christ1 ,himself hath determined it4 ,whosoever shall confess me before men1 him will ,i confess before my ,father which is in heaven2 but whosoever shall deny me before men1 him will ,i deny before my ,father which is in heaven4 99 99 ,matthew x4 #cb4 ,whether the apostle had this declaration of our ,savior's in his eye2 or it was revealed to him by the holy ,spirit1 we are not informed2 but his language in the text is express to the same purpose--,if we deny him1 he also will deny us4 ,these declarations have a particular reference to the duty of appearing openly to be ,christ's disciples2 especially in times of persecution1 when ,christian's are exposed to sufferings and death for his sake4 ,even in such times1 confessing ,christ is a condition of being confessed by him4 ,if we think this a hard requirement1 and refuse compliance1 we shall have no part in him4 ,what are we then to understand by confessing and denying ,christ4 ,considering one of these may suffice4 ,the text regards the latter4 ,to this we will therefore turn our attention4 ,christ may be denied in words2 or in works2 or by a perversion of the gospel1 causing it to become another gospel4 ,we will treat of each briefly4 ,i4 ,christ may be denied in words4 ,as with the mouth confession is made to salvation1 so with the mouth we may deny the ,lord who bought us4 ,this is done by those who deny that ,jesus is the ,christ2 ,thus he was denied by the ,jews1 among whom he was born1 and passed the days of his earthly residence4 ,that people had many peculiar advantages for knowing ,christ1 and many special evidences of his truth4 ,to them were committed the oracles of ,god4 ,they had the prophets who testified of ,christ4 ,to them did he appeal1 and by them call on the ,jews to try his claims to the ,messiasship--,search the scriptures2 they are they which testify of me4 ,that people also witnessed his miracles1 which were such as no man could do except ,god were with him4 ,they witnessed the wonders which attended his birth--those which attended1 and followed his death--many of that nation1 who had seen his crucifixion1 and the soldier's spear pierce his heart while he hung on the cross1 saw him alive after his passion2 and a sufficient number1 mostly1 if not wholly ,jews1 witnessed his ascension4 ,yet as a people they rejected him1 and continued in unbelief6 ,not only denied him before ,pilate1 but notwithstanding the teaching and miracles of the apostles1 persevered in their denial of him1 and perished in it6 ,this was foretold4 ,christ warned them of the event of their infidelity--,if ye believe not that ,i am he1 ye shall perish in your sins4 ,but they would not hear4 ,by the ,gentiles the gospel was more kindly received4 ,though devoid of that knowledge of ,god and true religion which might have prepared them for the reception of it1 when they witnessed the mighty works1 wrought by those who preached it1 they believed4 ,miracles are appeals to the senses of mankind4 ,and when those who had worshipped dumb idols1 beheld the wonders wrought by the ministers of ,christ1 they perceived that they were sent of ,god1 and became obedient to the faith4 ,then did many come from the east and west1 and set down in the kingdom of ,god2 while the children of the kingdom were call out4 ,christianity spread abroad4 ,the heathen were given to the ,son for an inheritance1 and the uttermost parts of the earth for a possession4 ,for several ages1 most who were educated in ,christian lands1 and blessed with revelation1 professed to believe the gospel4 ,but in later ages there hath been a falling away1 agreeably to the predictions which went before1 and many deny the truth of the gospel1 and reject it as fabulous4 ,,ii4 ,christ may be denied in works4 ,he is so by some who in words confess him4 ,those who enroll themselves among ,christ's disciples1 thereby engage to be his followers4 ,this is enjoined and made a term of acceptance4 ,if any man will come after me1 let him deny himself and take up his cross and follow me--whosoever doth not bear his cross1 and come after me1 cannot be my disciple4 ,to follow ,christ is to cultivate his temper1 and tread in his steps4 ,christ was meek and lowly in heart4 ,he did ,god's commandments4 ,it was his meat to do the will of him that sent him4 ,those who are his disciples have learnt of him4 ,the same mind is in them1 which is in him4 ,when this divine temper is wrought into the soul1 it appears in the life4 ,those who have his spirit1 walk as he walked4 ,some call themselves ,christians1 who do not follow ,christ4 ,but he doth not acknowledge them to be his4 ,he ranks them among those who deny him1 ,why call ye me ,lord1 ,lord1 and done3 the things which ,i say8 ,then are ye my friends1 when ye do all things1 whatsoever ,i have commanded you4 ,christ's name is blasphemed1 when those who call themselves after him live in allowed wickedness4 ,sore are the wounds which he hath received in the house of his friends4 ,no other have been so deep and deadly4 ,but those who while they call themselves ,christ's friends1 live like the wicked world1 discover their hypocrisy--that they are not of ,christ's flock--,his flock hear his voice and follow him4 ,others may creep in unawares1 but they are not of his fold4 ,the apostle speaks of these false professors in his epistle to ,titus4 99 ,they profess that they know ,god1 but in works they deny him1 being abominable and disobedient1 and unto every good works reprobate4 99 ,titus i4 #af4 ,titus i4 #af4 ,others deny ,christ by refusing to confess him3 ,for the refusal is in works to deny him4 ,under the former dispensation certain duties were enjoined as tokens of subjection to the divine ,sovereign4 ,to neglect them1 was considered as breaking the covenant of ,god4 ,and ,god said to ,abram1 thou shalt keep my covenant1 thou and thy seed after thee4 ,this is my covenant which ye shall keep between me and you1 and thy seed after thee3 ,every man child among you shall be circumcised4 ,the uncircumcised man child shall be cut off from his people2 he hath broken my covenant4 ,an attendance on the passover was enjoined under the same penalty4 ,the person who should neglect it1 was ordered to be cut off from ,israel4 ,every rite and ceremony enjoined in the law was obligatory4 ,to neglect them was to set up the standard of rebellion against ,god--deny his sovereignty--his right to give law4 ,those who persevered in neglect1 after warnings1 were no more to be considered as his people4 ,genesis xvii4 #i-ad4 ,under the gospel dispensation1 duties of like import are enjoined1 and under the same penalty4 ,the tokens of belonging to ,christ are commanded4 ,to neglect them is to reject the ,savior1 and forfeit the benefits of an interest in him4 ,among these an open profession of faith in ,christ1 is one of the chief4 ,so it was considered by the apostles1 and primitive ,christians4 ,they dared not neglect it when it cost every worldly comfort1 and even life4 ,neither was it a groundless fear which excited them to so costly a duty4 ,their ,lord1 had expressly declared1 that whoever should be ashamed of him1 before an evil and adulterous generation1 he would be ashamed of them before his ,father1 and before his angels4 ,if we attend to our context we shall see that the apostle has here a special reference to denying ,christ in this way--,remember that ,jesus ,christ1 of the seed of ,david1 was raised from the dead1 according to my gospel3 ,wherein ,i suffer trouble as an evil doer1 even unto bonds2 but the word of ,god is not bound4 ,therefore ,i endure all things for the elect's sake1 that they may obtain salvation1 which is in ,christ ,jesus1 with eternal glory4 ,it is a faithful saying1 for if we be dead with him1 we shall also live with him3 ,if we differ1 we shall also reign with him3 ,if we deny him1 he also will deny us3 ,if we believe not2 yet he abideth faithful2 he cannot deny himself4 ,the apostle persevered though he suffered the loss of all things1 and incurred every indignity and sorrow2 and even when he foresaw the loss of life1 in consequence of adhering to the ,christian cause and continuing to preach the gospel4 ,when some who were concerned for him1 would have dissuaded him from adventuring among the enemies of ,christianity1 especially as his dangers and sufferings among them1 were foretold by a prophet1 he refused their counsel and adhered to his purpose1 though tenderly affected with their concern for him4 ,what mean ye to weep and to break mine heart8 ,for ,i am ready not only to be bound1 but also to die at ,jerusalem for the name of the ,lord ,jesus1 and when his last conflict approached1 apprized of what was before him1 he advanced without dismay--,i am now ready to be offered and the time of my departure is at hand4 ,st4 ,paul might have avoided all the evils which he endured because he belonged to ,christ1 by only practically denying him3 ,but he dared not deny him4 ,he knew the consequences which would follow the part he acted4 ,if we suffer we shall also reign with him2 if we deny him1 he also will deny us4 ,having respect to the recompence of reward1 he pressed on1 exulting in the prospect before him--,i have fought a good fight1 ,i have finished my course1 ,i have kept the faith3 ,henceforth there is laid up for me a crown of righteousness1 which the ,lord the righteous ,judge1 shall give me in that day4 ,if to neglect professing ,christ1 when it exposed to such sufferings was considered as denying him1 and incurred the forfeiture of an interest in him1 will it now be dispensed with8 ,no1 when it exposeth to no suffering1 or loss8 ,when it both became the most cheap and easy of all duties8 ,are the terms of acceptance with ,god in ,christ changed8 ,are they not the same as formerly8 ,doubtless they are essentially the same4 ,there is no respect of persons with ,god4 ,if to neglect the badges of discipleship was formerly to deny ,christ1 it is still to deny him4 ,if we deny him1 he also will deny us4 ,,iii4 ,christ may be denied by a perversion of the gospel1 causing it to become another gospel4 ,some of this description were found in the primitive church4 ,such were those who made ,christ the minister of sin--who considered the design of his coming1 not to be to destroy the works of the devil1 but to render it safe to live in sin and indulge depravity4 ,such were those who held the doctrine of the ,nicolaitanes2 and the doctrine of ,balaam1 which were probably nearly akin1 giving countenance to uncleanliness4 ,such were also those pretendedly enlightened persons1 who claimed knowledge in divine things1 superior to that of the apostles1 and taught that chastity1 and temperance1 and sundry other duties enjoined of ,god1 were not obligatory on believers4 ,these are described by ,st4 ,peter and ,jude1 as enemies of ,christ4 ,in later ages the gospel hath not been less corrupted1 by some1 who have called themselves ,christians4 ,it hath become in their hands1 another gospel4 ,it maybe difficult precisely to determine1 all who in this way deny ,christ3 ,but when the manifest tendency of any scheme1 called ,christian1 is to lead to sin1 render secure in sin1 or build the hope of salvation on any other foundation than the mercy of ,god1 and merits of the ,redeemer1 it must lead to a practical denial of ,christ4 ,to the sacred standard should every system be referred4 ,those which deviate essentially there from1 lead to a denial of ,christ2 and will produce a denial by him before his ,father in heaven4 ,,reflections4 ,if we do not mistake the ,scriptures1 those who deny ,christ are without hope2 and those who reject and those who neglect the gospel1 or refuse to confess the ,savior1 are to be reckoned among them4 ,some are otherwise minded4 ,if a person only acts sincerely1 no matter what his religious principles1 7say some7 or whether he hath religious principles2 he will find mercy with ,god and be accepted of him2 an opinion which is spreading in this liberal age6 ,we would gladly adopt it1 and receive to the arms of charity all who appear to act honestly1 could we see reason for it4 ,but1 in our apprehension1 the word of truth condemns those who deny ,christ1 and declares that they will be denied by him before his heavenly ,father4 ,we read of damnable heresies--of those who are given up to strong delusions that they should believe a lie that they might be damned4 --,and find an express declaration1 cutting off unbelievers from all hope4--,he that believeth not shall be damned4 ,whatever ,god may do with those who have not the gospel1 those to whom it is sent must believe1 receive and obey it1 or perish in their sins4 ,this is so plainly and expressly declared in the word of truth1 that we wonder doubts should arise in the minds of those who believe it4 ,nor is it less strange1 that confessing ,christ should be thought a matter of indifference4 ,scripture is equally express respecting this matter1 as the other4 ,we have seen that under the former dispensation1 ,god's covenant and the tokens of it were commanded1 under penalty of excision from his people--,that in the apostolic age1 ,christ was to be confessed1 under penalty of being denied by him in the presence of ,god4 ,these are not matters of doubt4 ,they are stoney ground hearers who are offended when persecution ariseth because of the word4 ,these bring no fruit to perfection4 ,if the terms of acceptance with ,christ are the same now as formerly3 ,if they are not lowered down from their original1 a denial of him1 either verbal or practical1 will shut men out of his kingdom4 ,it becomes those who have a hope toward ,god while such their state1 to consider these things4 ,it is a faithful saying--,if we suffer with him1 we shall also reign with him2 ,if we deny him1 he also will deny us4 99 99 99 99 99 99 ,,sermon ,,xx4 ,the ,fear which terminates in the ,second ,death4 ,revelation xxi4 #h4 ,the fearful--shall have their part in the lake which burneth with fire and brimstone2 which is the second death4 ,the terms on which only we can be ,christ's disciples are laid before us in the ,scriptures1 and we are counselled to consider them before we engage to be his4 ,though ,christ was born to be a king1 his kingdom is not of this world4 ,he doth not persuade men with the prospect of great things here2 but on the contrary warns his followers1 that in this world they shall have tribulation2 pointing them to another1 as the place of their rest1 and teaching them there to expect the reward of their labors and suffering here4 ,and here the saints in every age1 have groaned1 being burdened4 ,had ,god provided nothing better for them1 he would be ashamed to be called their ,god4 ,the primitive ,christians drank largely of the bitter cup4 ,all the apostles1 except ,john1 are said to have sealed their testimony with their blood4 ,john at an advanced age1 died peaceably in his bed at ,ephesus4 ,but he did not escape persecution here4 ,when the revelation was made to him1 he was in exile for the word of ,god and for the testimony of ,jesus4 ,for his consolation1 and for the edification of the church1 he was visited in his lonely state1 by the exalted ,redeemer1 who unveiled futurity before him1 briefly sketching the changes which were to pass over his people till the consummation of all things4 ,the vision closed with the solemn1 dreadful process of the great day1 and its consequences to the righteous and to the wicked4 ,the divine visitant enlarged on the glories of the heavenly state beyond any of the prophets who had gone before4 ,the description is clothed in figurative language1 affording only a partial view of the glory which is to be revealed2 sufficient however to convince us1 that eye hath not seen1 ear heard1 or the heart of man conceived the things which ,god hath prepared for those who love him4 ,but who will be made to possess these glorious things8 ,they are offered to all who hear the sound of the gospel2 but conquering believers will only attain them4 ,their contrast will be the portion of others4 ,this life is a warfare1 in which we are called to contend with our own corruptions and with the powers of darkness--,he that overcometh shall inherit all things3 ,but those who are overcome1 will have their part in the lake of fire--which is the second death4 ,to understand the grounds of this context is highly important4 ,mistakes here may be fatal4 ,to assist the inquirer1 the characters of conquerors and captives are drawn in the scriptures4 ,the verse of which the text is a part1 mentions several general characters of the latter kind1 and determines their future portion--,the fearful1 and unbelieving1 and the abominable1 and murderers1 and whoremongers1 and sorcerers1 and idolaters1 and all liars1 shall have their part in the lake which burneth with fire and brimstone2 which is the second death4 ,in the prosecution of our subject1 only one of these general characters will be considered--the fearful4 ,who then are intended by the fearful8 ,and what is the fear which leads to destruction8 ,fearful1 is a term seldom used to describe sinners4 ,it occurs1 we believe1 in no other scripture4 ,every kind of fear is not sinful2 much less inconsistent with a state of grace4 ,the fear of ,lord is the beginning of wisdom--it disposes the subject of it to mind the things which belong to peace1 and flee to the hope set before him in gospel4 ,the fear of ,god is often used to describe the good man1 and given as a leading trait in his character4 ,it is noted in favor of ,obadiah1 the servant of ,ahab1 that he feared the ,lord greatly4 ,to have no fear of ,god before one's eyes1 is expressive of great obduracy in sin2 of the last grade of depravity4 ,yet in the text1 the fearful1 are mentioned as the first rank of those who will have their part in the burning lake6 ,what then is this fear8 ,it may be of several kinds2 particularly--that to which precludes trust in ,god1 and reliance on his grace in ,christ--that which operates to explain away the law of ,god--that which puts men upon duty in order to atone for sin--and that which shrinks from the hardships of religion4 ,i4 ,the fear which leads down to the lake of fire1 may be that which precludes trust in ,god and reliance on his grace in ,christ4 ,faith in ,christ1 and reliance on divine grace in him1 are conditions of salvation4 ,where these are wanting ,christ will not profit4 ,faith and reliance are united4 ,the latter is dependant on the former1 and riseth out of it4 ,he that cometh to ,god1 must believe that he is1 and that he is the rewarder of them that diligently seek him4 ,the fearful and unbelieving are here set together--the fearful and unbelieving shall have their part--,perhaps they are thus joined to intimate that the fear intended precludes the faith to which the promises are made4 ,the sinner who is the subject of this fear hath so deep a sense of the sinfulness of sin1 especially of his own1 that he is afraid to make ,god his hope--afraid to look up to the throne of grace1 or to ask mercy of ,god4 ,he would gladly flee the divine presence1 like the first guilty pair1 when they heard the voice of ,god walking in the garden after their fall4 ,when fear hath this effect1 it drives the sinner from the mercy which alone can save him4 ,christ came not to call the righteous1 but sinners to repentance4 ,he came to seek and save that which was lost4 ,to sinners1 mercy is offered in him4 ,were we without sin1 we should have no need of mercy4 ,if we flee from ,christ because we are sinners1 we flee the mercy which alone can save us1 and put offered salvation from us2 for it is offered us only in him4 ,to drive sinners away from the ,savior by fear1 when he can hold them no longer secure in sin1 is an old device of the deceiver1 which hath probably often succeeded4 ,on secure and awakened sinners1 different delusive arts are practised4 ,the former are persuaded that sin is a trivial evil1 far from meriting eternal punishment2 that ,god is not greatly offended at it2 that it is easy to obtain forgiveness2 that as we are required to forgive every offender who saith1 ,i repent1 ,god will do the same2 that it is only to ask mercy1 when we can sin no longer1 and it will be immediately granted2 so that there is very little danger in sin4 ,but those who are awakened--who see the evil of sin1 and tremble for fear of ,god's judgments1 are tempted to believe that divine justice will only be exercised1 especially to them--that their sins are unpardonable2 their day of grace ended1 and that they have nothing before them but a certain fearful looking for of judgment4 ,in such suggestion1 the design of the tempter is to drive sinners to despair1 and thus drive them away from ,christ4 ,if he avails to effect it1 his end is gained2 for there is salvation in no other4 ,it is emphatically true of the despairing sinner1 that he cannot go to ,christ for life4 ,all who go to him1 believe him able and willing to save4 ,devoid of this faith none can go to him4 ,therefore doth the fear which precludes faith lead down to ruin4 ,,ii4 ,fear which operates to explain away the law of ,god1 hath the same effect4 ,this is sometimes the effect of fear4 ,those who believe that there is a ,god1 and that the holy scriptures are his word1 cannot feel secure while they consider themselves condemned by his law1 and view themselves as the objects of his wrath4 ,therefore do the slaves of depravity endeavor to explain away ,god's law--therefore to persuade themselves that certain duties are not required--that certain self denials are not enjoined2 or that there is something in their particular case which exempts them from this or that1 which is required of others4 ,the cunning which some discover in finding out excuses and evasions1 by which to cheat themselves and silence their consciences1 is affecting4 ,it shews them to be the slaves of ,satan1 and servants of corruption1 and that they love their masters1 and refuse to go out free1 when liberty is offered4 ,when people of this description pretend to inquire what is their duty1 their real design is to evade the obligations of it4 ,and they often succeed to persuade themselves that they are free from the obligations of it4 ,but few others are deceived4 ,the veil of the covering spread over their designs and views1 is opaque only to themselves2 to others it is transparent1 and leaves them without excuse4 ,frequent instances of this unfairness are visible in the world4 ,when people make themselves easy and secure1 without faith which works by love and purifies the heart--without repentance which mourns for sin as dishonorable to ,god1 and in itself an evil thing1 and a bitter1 and without devotedness to the service of ,god1 as well as a reliance on his grace in ,christ1 no matter what they substitute in the place of these graces1 all is of no avail2 hope is built on the sand4 ,that many of these vain substitutes are to be found among men1 ,who is insensible8 ,when fear hath this effect1 it leads down to the fiery lake4 ,,iii4 ,sometimes fear puts men upon duty in order to atone for sin and merit the divine favor4 ,afraid of ,god's judgments1 they set themselves to do commanded duties1 and place their dependence on these doings of their own4 ,duties done by men have nothing meritorious in them4 ,the design of many things which ,god hath enjoined is to serve as a schoolmaster to bring men to ,christ4 ,none are intended to save by any virtue in them4 ,by nothing which man can do is ,god made his debtor4 ,neither doth ought done by man recommend to the divine favor if perverted and made the ground of hope toward ,god4 ,the sinner's best recommendation to the divine favor is a sense of his own demerit1 which leads him humble and self abased to cast himself on grace in a mediator4 ,his most prevalent prayer is that made by the publican--,god be merciful to me a sinner4 ,sinners are invited to the ,savior1 and encouraged to hope in him--,look unto me and be ye saved all the ends of the earth4 ,it is a faithful saying1 that ,christ came into the world to save sinners4 ,but he saves only those who receive and trust in him4 ,if we go about to establish our own righteousness1 relying on our own doings as the ground of our acceptance with ,god1 he will give to us according to our works --,behold all ye that kindle a fire1 that compass yourselves about with sparks2 walk in the light of your fire1 and in the sparks that ye have kindled3 ,this shall ye have from mine hand1 ye shall lie down in sorrow4 99 99,isaiah l4 #aa4 ,not that sinners are to neglect the means of grace1 or indulge in sin4 ,when ,god promised his church to give them a new heart1 and cause them to walk in his statutes1 he declared that those blessings should be given in answer to prayer--,yet for this will ,i be inquired of by the house of ,israel to do it for them4 ,and when the apostle teaches how to seek renewing grace1 he directs to lay apart all filthiness and superfluity of naughtiness and receive with meekness1 the ingrafted word4 ,saving grace is perhaps1 never given till it is asked of ,god4 ,sinners are made to see their need of this divine gift and led to cry to ,god for it4 ,it is then when they ask that they receive4 ,that they shall not ask in vain1 is intimated with sufficient clearness in the word of truth4 ,whosoever shalt call on the name of the ,lord1 shall be saved4 ,if thou knewest the gift of ,god--thou wouldest have asked of him1 and he would have given thee living water4 ,yet the sinner merits nothing by any doings of his4 ,the true penitent is sensible of it4 ,he relies on grace alone2 and asks mercy of ,god for the sake of him who died for his offences1 and rose again for his justification4 ,he seeks in the use of appointed means because it is the way of duty1 and the way in which ,god is wont to have mercy1 on whom he will have mercy2 who are commonly chosen from among those who seek his face4 ,as fear puts some on duty1 it excites others to that which is not duty--puts them on doing things which are not required4 ,such are the pilgrimages and penances of the ,romanists2 and such the severities which some others have practised on themselves with a view to atone for sin and render ,deity propitious4 ,these have no tendency to conciliate heaven4 ,a curse is more likely to follow them than a blessing2 yet in this way some have thought to atone for sin and make peace with an offended ,god699 99 ,vide ,sermon on ,colossians ii4 #h4 ,,iv4 ,there is yet one other kind of fear which leads to destruction --that which causes men to shrink from the hardships of religion2 and decline the difficulties which lie in the way of duty4 ,difficulties and temptations were not peculiar to the first ages of ,christianity4 ,st4 ,paul1 after mentioning his own1 declares them1 in a measure1 common to all ,christ's followers--,yea1 and all who will live godly in ,christ ,jesus1 shall suffer persecution4 ,the trials and difficulties of the righteous are divers1 but none escape them4 ,many arise from indwelling corruption--many from an insnaring world--many from ,satan's malice and devices4 ,in fallen man there is a bias to error and wickedness4 ,not to suffer his own lusts to draw him away1 and entice him to sin1 requires great self denial4 ,from a wicked world temptations also arise and difficulties spring up4 ,in this land1 the enemies of religion1 have not power to kill and destroy the faithful2 but they have power to pour contempt upon them4 ,cruel mockings may severely try those who fear neither the gibbet1 nor the stake4 ,these do try the people of ,god at this day4 ,neither do the powers of darkness cease to trouble and afflict--to assault the faithful with their temptations1 and to lay snares to entangle them4 ,your adversary the devil1 as a roaring lion1 walketh about1 seeking whom he may devour4 ,satan's devices are without number--his attacks are made from every quarter2 and he is often so hidden that it is difficult to discover him4 ,sometimes he assumes the mark of religion --is transformed into an angel of light1 the more effectually to cover his dark designs4 ,such is his enmity that he is indefatigable in his endeavors to seduce and to destroy--such his craft and experience1 that he is wise to accomplish his nefarious designs3 ,and against the saints his rage is the greater1 because he knoweth that his time is short4 ,here the people of ,god live in a state of warfare--conflict with many enemies and suffer many sorrows4 ,often they are called to suffer for ,christ--because they are numbered among his followers and wear his livery4 ,if any of these things move us1 if we are afraid to encounter these hardships1 are discouraged in our ,christian course and induced to turn back from after ,christ1 our fear will destroy us--it will cause us to have our part in the lake of fire--which is the second death4 ,this hath happened to some who have assumed the ,christian name1 and for a time appeared among ,christ's disciples6 ,they have forsaken him4 ,there is an hour of temptation1 which trieth those who dwell on the earth2 many fail in the trying hour4 ,attacked by enemies and assaulted by temptations1 they yield themselves captives to their spiritual enemies4 ,this happens to some who had heard the word and received it with joy--in the time of temptation1 they are offended and fall away4 ,wanting courage to stand on the ,lord's side1 when it exposes them to reproach and sufferings1 they suffer themselves to be overcome of evil1 and fall from their stedfastness4 ,these are ,christians only in name4 ,the real ,christian possesseth a noble courage which raiseth him superior to every trial1 and enableth him to subdue every enemy4 ,the storms of temptation beat upon him2 but he stands firm--resists the powers of darkness and his own corruptions--is moved neither by the frowns1 nor flatteries of the world4 ,like an eminent saint of old1 he hath respect to the recompence of reward1 keeps heaven in his eye1 and presseth on in his way thither4 ,through ,christ strengthening him1 he doth all things and abounds--holds out to the end and is made more than a conqueror4 ,to such pertain the promises--they overcome--will inherit all things4 ,god will be their ,god1 and they will be his children4 ,but those who cannot1 endure hardness as good soldiers--who faint1 and fail in the day of trial1 suffering the enemy to prevail1 and themselves to be overcome1 will lose that which they have wrought-- others will take their crowns1 and they will have their part in the lake of fire and brimstone3 ,which is the second death4 ,thus we have seen who are intended by the fearful1 and their sad state4 ,influenced by fear which drives them from the ,savior2 or leads them to explain away ,god's law2 or drive them to duty in order to atone for sin2 or too timid to take up the cross and follow ,christ1 they have no part in him4 ,they are afraid of misery2 and their fear indulged1 will bring misery upon them far beyond their fear6 ,for who knows the power of ,god's anger4 ,before us the door of mercy is yet open4 ,we are invited to ,christ for life4 ,god hath no pleasure in the death of sinners4 ,he is ready to receive the returning prodigal4 ,his arm is not shortened that it cannot save4 ,he offers pardon and peace to the chief of sinners4 ,the deeper sense we have of sin1 the more we abhor ourselves for sin1 the more welcome to his grace4 ,weary and heavy laden sinners are particularly invited to the ,savior4 ,he will not send them empty away4 ,as the returning prodigal was received by his father1 so is every repenting sinner1 by his ,father in heaven4 ,when the prodigal resolved to return with1 a ,father ,i have sinned--the father saw him a great way off1 and all his bowels yearned over him--he had compassion1 and ran and fell on his neck1 and killed him--bid him a hearty welcome--lavished the richest favors on him1 and called all to rejoice at his return4 ,in like manner our heavenly ,father receives the returning penitent4 ,this is the spirit of the parable4 ,fear not then1 ye who mourn in ,zion4 ,come empty and naked as ye are1 and fall down before an offended ,god1 with1 ,father ,i have sinned4 --,god be merciful to me a sinner4 ,come thus to ,god1 and cast yourselves on his grace in ,christ1 and his grace will be sufficient for you4 ,we are warranted to promise you a kind reception4 ,let none think to hide their sins by excuses or palliations4 ,they are all open to the divine eye4 ,there is no darkness1 nor shadow of death where the workers of iniquity may hide themselves4 ,neither let any think to atone for their sins by doings of their own4 ,the blood of ,christ is the only atonement4 ,our best services are polluted with sin4 ,let us endeavor to see our sins as they are1 renounce them all1 and repair to the mercy of ,god in ,christ4 ,there is a fulness of merit in ,christ1 and a fulness of mercy in ,god4 ,there we may trust and not be ashamed4 ,let none be discouraged by the difficulties which lie in their way1 or faint under the hardships of the cross4 ,if ,god calls us to trials he will support us under them--yea1 if we make him our hope1 and are not needlessly wanting to ourselves1 he will make us more than conquerors2 he will make us triumphers in ,christ4 ,but if we fear to enter the lists against our spiritual enemies or to endure ought to which we are called in the way of duty1 whether it be contempt1 sufferings1 or loss1 we shall bring greater sorrows on ourselves by shrinking back in the day of trial1 than by pressing forward1 and bearing all which duty requires4 ,our sorrows1 if we abide faithful1 and are not moved away from the hope of the gospel1 will be only temporary2 and under the pressure of them1 we shall be supported by ,omnipotence2 but if we draw back1 and refuse to deny ourselves1 fainting in the day of trial1 our sorrows and sufferings will be eternal1 and as such as ,omnipotence can only inflict6 99 99 99 99 99 99 ,,sermon ,,xxi4 ,the ,ends of ,family ,institution1 with observations on the ,importance of ,education4 ,malachi ii4 #ae4 ,and did not he make one8 ,ye had he the residue of the ,spirit4 ,and wherefore one8 ,that he might seek a godly seed4-- ,toward the close of the ,babylonish captivity1 religion revived among the ,jews4 ,several zealous and able reformers were raised up and advanced to power1 whose influence was blessed to call back that people from their declensions1 and prepare them for mercy4 ,but the effect of their labors was only temporary4 ,when they were gone off the stage1 the people again apostatized1 neglected the worship and ordinances of ,god1 and became vicious and corrupt4 ,this prophet1 who lived several ages after their return to ,canaan1 was sent to reprove their irreligion and the immoralities1 which abounded among them and had infected every order of men4 ,one of the sins then rife in ,israel1 was a family sin4 ,family contentions1 which frequently terminated in divorces1 were become common4 ,divorces were permitted to the ,hebrews1 for the hardness of their hearts1 but it was not so from the beginning4 ,larger communities are all made up of families4 ,evils therefore which affect the latter1 cannot but affect the former4 ,were all the families which compose an empire divided and unhappy1 the empire would be so4 ,it is also worthy of notice1 that the first rudiments of character1 which render good or bad1 and cause people to be blessings or curses in society1 are commonly begun in those nurseries of our race4 ,the bias there given1 seldom wholly wears off2 it is generally carried1 in degree1 through life4 ,probably many of the evils which afflicted the ,jews in the days of this prophet1 had their origin in the cradles of the nation4 ,he was therefore directed to strike at the root of evils1 and by endeavoring to reform the smaller societies of which the larger were composed1 to reform the whole4 ,with this view he led back the minds of those among whom he ministered1 to the origin of families1 and declared the merciful design of the ,most ,high1 in their institution--,that he might seek a godly see4 ,seeking a godly seed is not the only design4 ,it is however a principal design1 and will be chiefly regarded in the following discourse4 ,one thing designed is the comfort and advantage of the several members of these little communities4 ,but to the attainment of these ends1 they must keep respectively1 in their places1 and act faithfully in them4 ,the heads must live together in harmony1 and unite in ordering the common affairs of the society2 and the inferior members must submit to their authority1 and do the duties of their stations4 ,human happiness greatly depends on the temper and conduct of those who are connected in the nearest relations1 and live together4 ,suppose trouble abroad1 yet if one hath peace and friendship in his family1 and finds order and affection at home1 he will not be very unhappy4 ,he will often retire to his secret chambers1 and shut the doors about him1 till the evils are past4 ,but the house divided against itself1 is a scene of confusion and trouble4 ,contentions there are like a continual dropping4 ,the man who hath affluence and honor2 who is respected or envied abroad1 is but a wretch1 if his retirements are unquiet2 if his family connexions are peevish and disagreeable1 and the inferior members rise in rebellion and refuse obedience to his reasonable requirements1 or neglect the duties of their stations4 ,fidelity and affection in the nearest relations1 yields the greatest temporal felicity2 the want of them occasions the most pungent grief which is experienced in life2 that which arises from sense of guilt excepted4 ,the part acted by every member of a family1 effects the whole4 ,none can rejoice or mourn alone4 ,all participate in the joy or grief4 ,all are affected by the discharge1 or neglect of relative duties3 ,joy and sorrow keep pace with them4 ,neither are the evils which arise from these abuses to be avoided by celibacy1 without incurring others of a serious nature4 ,man is formed for society4 ,an help meet was necessary even in ,eden4 ,to have remained alone would have rendered an earthly paradise a tiresome place4 ,therefore was a suitable companion given of ,god1 to crown the joys of innocence4 ,the comfort and advantage of the members is manifestly one design of family institution2 but where the duties of the several relations are neglected1 or counteracted1 the ends are frustrated1 and the blessing changed into a curse4 ,it is better to dwell in the wilderness than with a contentious and angry woman4 ,and the woman1 who instead of a kind and virtuous companion1 is joined to a tyrant1 or a man of ,belial1 must have sorrow upon1 sorrow1 till death comes to her relief4 ,but the design of family institution expressed in the last clause of the text--,that he might find a godly seed1 will be chiefly attended to4 ,we are here taught that ,god made one1 and only one to be man's companion and helper--that he might seek a godly feed4 ,one is necessary for this purpose2 more would rather hinder than help4 ,with one there is a joint interest2 more would cause divisions4 ,to answer the ends proposed1 the connexion must be for life4 ,it must not be left to the parties or either of them1 to dissolve it at pleasure1 as the ,jews of that age contended4 ,this liberty the prophet shews to be contrary to the spirit and design of marriage4 ,he observes that though ,god had the residue of the ,spirit--all power1 and could easily have made many1 he made only one1 to be the companion and helper of man--that this indicated the design of marriage to be an indissoluble connexion1 which was ordained to continue till death4 ,this which is intimated in the text1 is confirmed by our ,savior in his reply to the ,pharisees who questioned him on this subject4 99 99 ,matthew xix4 #c-aj4 ,in farther discussing our subject1 after a few desultory observations on the importance of education1 especially parental education1 we shall inquire in what ways1 and by what means parents are required to fed a godly seed4 ,much culture is necessary to man's attaining his proper rank in creation4 ,this should begin at an early period1 and naturally devolves on parents1 who1 by providential appointment1 are guardians of the infancy and childhood of their offspring4 ,brutes need no instruction in order to fill the places designed for them of the ,creator4 ,neither do they need example4 ,instinct supplies their places--teacheth all which they need to know2 and teacheth perfectly4 ,the several kinds of beasts and birds1 shut out from their dams1 and secluded from their own species1 act according to their natures in the same manner1 as though brought up with them--discover the same disposition--use the same methods of seeking their food1 and providing for themselves and their young--and express themselves in the same language1 or by the same notes4 ,nature left to herself1 respecting every thing which belongs to them1 is a sufficient1 yea an infallible instructor4 ,some of the brutes may be taught to mimick man2 others to know and serve him2 but these are foreign to their rank4 ,everything1 properly belonging to them1 is taught by nature1 independent of man4 ,had man never existed1 some of them might have lived and filled their places in creation without him4 ,but man1 the head of this lower world1 requires particular attention4 ,his mind requires more than his body4 ,should man come forward to act his part here1 with only the same kind of attention which nature teacheth the brute to bestow on her young1 what would he be8 ,how would he appear8 ,suppose some savage horde to attend only to the bodies of their offspring1 during infancy and childhood1 and then send them abroad to follow nature6--,uncultivated nature6 ,living at large like the brutal inhabitants of the forest6 ,can we form an idea of ought more shocking8 ,surely such a people would be more brutal than the brutes6 ,to prevent these dreadfuls1 and render man the noble creature for which he is designed1 happy in himself1 an honor to his ,creator1 and a blessing among ,god's works1 are the ends proposed in education4 ,these usually originate in that culture which is begun by parents4 ,the foundation of honor or infamy1 usefulness or mischief1 happiness or misery1 is commonly laid in the morning of life4 ,the impressions then made1 are deep and lasting2 the bias then given to the mind1 goes far to form the character of the man4 ,we see therefore the goodness of ,god in an institution which hath such important objects in view--which is designed to plant in infant minds the seeds of virtue1 and form mankind for usefulness and honor4--,and wherefore one8 ,that he might seek a godly seed4 ,this work would have been incumbent on man had he retained his first estate4 ,it would then have belonged to parents to cultivate the tender mind and direct it in right ways4 ,marriage was instituted before the apostasy1 of which a principal design is that mentioned in the text3 ,for the prophet speaks of man in his original state4 ,in innocence man had his work assigned him--was made for action4 ,idleness would have constituted no part of his felicity1 had he remained upright4 ,when he came out of the ,creator's hand1 he was put into the garden to dress it and to keep it4 ,his disposition to idleness may have been occasioned by the fall4 ,had man retained his maker's image1 it is not probable that young minds would have received habits of virtue1 and been imbued with knowledge1 without parental aid--that instinct would have supplied the place of instruction1 and superseded the use of it4 ,had man remained upright his whole work have been diverse from that which now employs him4 ,the earth would have required little culture --none which would have wearied its inhabitants4 ,the mind1 free from every corrupt bias1 would have been open to instruction1 which would have flowed from the parent and been received by the child1 with delightful ease and joy4 ,man devoted to the service of ,god1 would have devoted his all to ,god1 especially his offspring4 ,then to have poured knowledge1 and especially the knowledge of ,god1 into the placid docile mind of the pious youth1 what delight would it have given to the soul glowing with divine love6 ,since the apostasy1 children are the joy of parents4 ,with all their depravity and perverseness1 which greatly lower down the comfort parents would otherwise occasion1 they love them next to life1 and see their improvements with peculiar joy4 ,especially doth the godly parent rejoice to witness in them good things toward the ,lord-- religious dispositions--concern to know and serve ,god1 and become a godly seed4 ,he hath no greater joy than to observe his children walking in the truth4 ,had man retained his first estate1 his joy of this kind would have been full4 ,he would have trained up a holy1 happy progeny--a seed to serve the ,lord4 ,in the present state of human nature1 the raising of a godly seed1 is more difficult1 but no less necessary4 ,endeavors to this end may be even more so4 ,man left from his childhood1 uninstructed and unrestrained1 to follow his natural bias1 would become a monster among ,god's creatures6 ,therefore the importance of parental faithfulness1 as divine honor1 and human happiness are regarded4 99 99 99 99 99 99 ,,sermon ,,xxii4 ,parental ,duties considered and urged4 ,malachi ii4 #ae4 ,and did not he make one8 ,yet had he the residue of the ,spirit4 ,and wherefore one8 ,that he might seek a godly seed4 ,some general observations on the importance of education1 especially parental education1 were made in the preceding discourse4 ,we are now to consider the ways and means by which parents1 are to seek a godly seed4 ,only general directions can here be given4 ,much will be left to the discretion of those concerned4 ,some of the principal parental duties are1 ,dedication of their children to ,god1 followed by instruction--restraint--good example1 and prayer4 ,we shall treat on each of these briefly in their order4 #a4 ,of dedication of children to ,god4 ,by a godly seed1 children consecrated to the service of ,god1 and set apart for him1 is commonly intended1 ,this implies some rites of consecration4 ,these there have been1 probably1 from the beginning2 though we have no information what they were1 till the days of ,abram4 ,before the flood we read of sons of ,god who married the daughters of men2 a sad union which led to the universal degeneracy of mankind4 ,the sons of ,god are supposed to have been the descendants of ,seth2 the daughters of men1 to have been of the family of ,cain4 ,but why the distinction of sons of ,god1 and daughters of men8 ,it arose1 no doubt1 from external differences4 ,the former had the seal of godliness set upon them1 whatever that seal might be2 and were trained up to attend the worship and ordinances of ,god--they were visibly of the household of faith2 none of which were the case with the latter4 99 ,that the former were all renewed1 and children of ,god by regeneration1 is not probable--they are termed sons of ,god1 on account of their covenant relation to him4 99 ,tenders of pardon and life were made to the whole human race1 through a ,mediator1 and the church at first included the whole family of ,adam2 but this did not long continue4 ,cain1 enraged that his offering was not accepted1 slew his brother1 and went out from the presence of the ,lord--left his father's house1 in which ,god was worshipped1 and where his ordinances were administered--cast off religion1 and taught his children to disregard it4 ,his progeny were not deficient in worldly wisdom4 ,they cultivated the arts of life1 and made improvements in them1 as appears from the sketch of their history given by ,moses4 ,but they were without ,god in the world2 having cast off his fear1 and the apprehension of his presence1 and their accountableness1 which often follow the dereliction of the divine institutions4 ,genesis iv4 #ag-bb4 ,so the posterity of ,jacob were called the children of ,god--the people of ,god--a holy seed--a royal priesthood1 because of their external1 nominal distinctions4 ,these appropriate terms continued as long as they remained ,god's visible people1 and had the seal of his covenant set upon them1 though they had so corrupted themselves as to be even worse than the heathen4 ,and ,jerusalem is called the holy city even after it had filled up the measure of its wickedness by murdering the ,lord of glory4 99 99 ,matthew xxvii4 #ec4 ,from the days of ,abraham1 we know the seal of ,god's covenant1 and how parents have been required to dedicate their offspring to him1 as a visible sign of their being consecrated to his service1 and as a bond on parents to train them up in his fear4 ,and those who have been of the household of faith1 and been duly instructed1 have considered themselves obliged to discharge these duties2 nor have they neglected them4 #b4 ,dedication must be followed by instruction4 ,parents must cultivate the tender mind--instill the principles of virtue--infuse the knowledge of ,god1 and of the duties due to ,god and man4 ,this is a matter of the greatest importance4 ,if youthful minds are not imbued with knowledge and virtue1 they will not remain blank2 the void will be filled with that which tends to mischief1 and leads to woe and infamy4 ,when we look among pagans and savages1 we are struck with their vices and follies1 which raise our disgust1 or excite our pity4 ,but who hath made us to differ from them6 ,is it not that divine ,sovereign who divided to the nations their inheritance1 when he separated the sons of ,adam1 who cast our lot among the civilized and enlightened1 who having been taught1 of ,god1 taught us the way of happiness8 ,had we been born among heathens1 we should probably have been heathens2 if among savages1 should not have differed from them--should have gloried1 perhaps in those refinements in cruelty1 which they consider an accomplishment1 but which we shudder to hear related4 ,it is not probable that we should have had native discernment sufficient to have raised us above our fellows--to have enabled us to discover their delusions and the absurdity of their views4 ,had we been denied revelation1 we should probably have been ignorant of our fallen state and need of a ,savior1 and might have perished for lack of vision4 ,how far ,god might have pitied our necessary ignorance1 we know not2 but we can now discern no way of salvation1 except by faith in ,christ1 with repentance from dead works4 ,now1 the knowledge of these1 and the necessity of holiness of heart and life1 we have received1 not by immediate revelation1 but from our fellow men4 ,and most of those who receive them1 to saving effect1 receive the first impressions in early life2 receive them from those with whom they are conversant in their tender years4 ,the forming mankind to virtue1 and rendering them a godly seed1 depends much on the means then used with them1 and the bias then given to the mind4 #c4 ,restraint is also necessary in the morning of life4 ,,by nature man is inclined to evil4 ,this disposition originated in the apostasy and descends to the whole race1 rendering them untractable and unreachable--easily susceptible of bad impressions and indisposed to good ones4 ,it appears and operates at a very early period of life4 ,the wicked are estranged from the womb2 they go astray as soon as they are born speaking lies4 ,their poison is like the poison of a serpent2 they are like the deaf adder that stoppeth her ear4-- ,such declarations are not indeed to be understood literally4 ,none are equal transgressors1 before they are capable of moral action1 which is the state of the new born infant4 ,he cannot speak lies who hath not yet attained the power of speech4 ,the poison of human depravity may1 however be compared to that of the serpent1 which begins in its formation1 and discovers itself when first capable of action4 ,we see the effects of depravity in the child1 while reason is yet weak and only budding forth4 ,it is one of the first appearances in the progress of a human being from infancy to manhood4 ,when these are discovered1 restraint should begin4 ,parents who seek a godly seed1 should no longer delay to counteract the corrupt disposition1 and endeavor to give the young creature1 committed to their care1 another and a better bias4 ,but1 alas6 ,parental affection too often degenerates into weakness1 and giving way to natural perverseness1 suffers it to take its course2 the consequences of which are often fatal to peace and honor in after life2 perhaps in that also which is to come4 ,it is of primary importance that restraint should hold back the young agent from that which is evil2 and as far as may be1 prevent him from associating with the vile1 who disregard the voice of conscience and harden themselves in sin4 ,suitable correction to impress an early sense of the evil of sin1 and praise to encourage and allure in the paths of virtue1 are also acts of kindness to the unexperienced creature who is entering on the war of life1 and coming forward to act its part among enemies and temptations1 and thus to prepare for honor or infamy1 joy or misery eternal4 ,though no fruit of this kind attention may immediately appear beneficial consequences commonly follow2 though sometimes at a later period than was expected2 yea after expectation hath ceased4 #d4 ,example is another mean of seeking a godly seed4 ,good example is particularly incumbent on all who are exalted to rule1 whether in larger1 or smaller communities4 ,in the history of ,israel we observe the morals of the nation commonly agreeing with those of the governing prince4 ,nor was this peculiar to that people2 it holds generally1 in a considerable degree1 of every other4 ,the manners and morals of all who live in society1 usually take a tinge from those of their rulers4 ,this is particularly the case with smaller societies2 especially with families4 ,children often imbibe the sentiments1 learn the manners1 and catch somewhat of the tempers of those with whom they live1 as well as learn their language4 ,do we seek a godly seed8 ,it concerns us to be careful what examples we set before the youth who attend us4 ,youth watch and observe adults1 especially those to whom they look up as friends1 and whose love and kindness they daily experience4 ,adults are disposed to think favorably of those who shew them kindness4 ,from the view of a child1 it hides every fault4 ,that a thing was done by a respected parent justifies it to a child1 however criminal it might appear in another4 ,the temper and conduct1 of a benefactor1 make a deeper impression than his words1 and have more influence on the judgment of those entering on life4 ,even little children feel the force of our ,savior's rule of judging--,by their fruits ye shall know them4 ,every thing conspires to prejudice children in favor of parents1 and to dispose them to follow their examples4 ,bad example is in them especially seducing4 ,children generally follow it1 where it is set before them4 ,coinciding with their natural bias1 precept and counsel are commonly lost upon them1 if taught by parental example to do evil4 ,it is therefore of the greatest importance1 especially to the members of a family1 that the head should behave himself wisely in a perfect way1 and walk within his house with a perfect heart4 #e4 ,prayer1 especially family prayer is another means seeking a godly seed4 ,this duty is important1 as it tends to solemnize the heart1 and produce a serious and devout temper2 and as it tends to draw down the divine blessing on those who attend it4 ,when children witness a parent daily looking up to heaven1 and fervently imploring the divine blessing on himself and them--when they hear him humbly confessing sin1 and its demerits1 and imploring pardon--when they observe him devoutly thanking ,god for existence1 for continuance in life1 and for all its comforts--when they hear him asking grace to help and divine direction and guidance--when they see him besieging the throne of grace for the ,holy ,spirit to renew and sanctify them1 enable them to do every duty1 fill them with love to ,god and man1 enable them to bear injuries and requite them with kindness1 yea1 to be good and do good--to make them faithful unto death and then to receive them to the mansions of glory1 and are called to join in these solemn addresses to heaven1 ,what other lesson is equally instructive8 ,what hath so dire a tendency to solemnize the heart and impress it with the most just and weighty religious sentiments8 ,in this view1 family prayer is of vast importance4 ,if attended as every serious person may attend it1 cannot be wholly without effect1 and hath often the happiest effect4 ,it is not great talents1 or showy gifts1 but seriousness1 solemnity and fervor1 which render prayer prevalent with ,god and beneficial to man1 as a means of exciting to other duties1 and producing religious awe and reverence4 ,this duty is also important1 as tending to draw down the divine blessing on the devout worshipper and on his connexions4 ,every good gift cometh down from ,god2 but his gifts are usually bestowed in answer to prayer--,ye have not because ye ask not--,ask1 and it shall be given you--for every one that asketh1 receiveth4 --,spiritual mercies are seldom given but in answer to prayer2 and seldom long denied to earnest persevering prayer4 ,this is the spirit of one of our ,savior's parables1 99 and the purport of many passages in the word of ,god4 99 ,luke xviii4 #a1 c4 ,and when a person hath omitted nothing in his power to make his children wise to salvation1 what so natural1 what so reasonable1 as to bring them to ,god1 and pour out his soul before him1 for his blessing upon them8 ,and what so prevalent with him who heareth prayer8 ,it is storied of ,augustine1 who lived in the fourth century1 that though the son of an eminently pious mother1 he was a very vicious youth--that a ,christian seeing him pass in the street1 spake of him as an abandoned character1 with whom it was disgraceful to associate --which another hearing1 observed1 that he was the child of so many prayers1 that he could not believe that he would be lost--nor was he lost4 ,those prayers were heard4 ,he was called of ,god1 and like ,saul of ,tarsus1 made a chosen vessel to bear ,god's name to a scoffing world1 and do much in the cause of the divine ,redeemer4 99 99 ,witherspoon's ,sermon on ,education4 ,the fervent prayers which godly parents offer up for their children1 ascend like the prayers and aims of good ,cornelius for a memorial before ,god4 ,when sincere and persevering1 they return not empty4 ,they often draw down the divine blessing on those for whom they are offered up4 ,if they fail through filial obstinacy and perverseness1 they draw a blessing on themselves1 to their eternal joy4 99 99 99 99 99 ,these are some of the ways in which parents should seek a godly feed4 ,but1 alas6 ,these duties are much neglected2 therefore the declension of religion1 and the prevalence of vice4 ,those who enter into covenant with ,god1 bind themselves to discharge these duties4 ,others are not devoid of obligation to do the same4 ,they are duties which rise out of the parental relation1 and are indissolubly connected with it4 ,parents have a fondness for their children1 and with their felicity4 ,but do not some who believe them made for eternity1 take care only for the mortal part1 which after all their care must ere long become food for worms1 and turn to dust6 ,are there not parents who neither dedicate their children to ,god1 nor teach them his fear1 nor walk before them in the right way1 nor commend them to the divine mercy6 ,cruel parents6 ,unhappy children6 ,how difficult1 how dangerous their situation6 ,by nature disposed to error--assaulted by subtil enemies1 whose temptations fall in with their natural bias1 and are strengthened by the conduct of those whom they love as friends and revere as guides6 ,little chance have such unexperienced and unsuspecting creatures to escape the snares which surround them6 ,dangerous1 and almost desperate is their situation6 ,perhaps the endless misery of some may be greatly chargeable on those who under ,god1 gave them being6 ,affecting thought6 ,it concerns parents to think on these things4 ,if they consider1 they must feel their obligation to seek a godly seed1 and be afraid to neglect it4 ,and let pious parents be persuaded to labor and not faint in the discharge of the duties which they owe to ,god1 and the young immortals committed to their care4 ,though their counsels may be condemned1 and their prayers seem not to be regarded by him who hath power to change the heart1 let them not be discouraged1 but persevere4 ,those who sow in tears shall reap in joy4 ,though the seed lie long under the clods1 it will not be lost1 but some how1 bring forth fruit4 ,the counsels1 warnings1 and examples of faithful godly parents commonly make some impression on the children who affect to disregard them4 ,the most dissolute have their serious moments2 their pangs of remorse and terror4 ,at such seasons their parents' warnings1 prayers and tears recur to their minds1 and seem to rise up before them4 ,this often happens after parental labors have ceased2 and after the impressions they might have made1 were supposed to have been effaced1 they sometimes produce happy effects4 ,few children who have been dedicated to ,god1 taught to know and serve him1 and the consequences which will follow their conduct here1 and witnessed their parents' deep concern1 and earned cries to ,god in their behalf can forget them--they must1 they do1 at times1 affect them4 ,while any thing of this nature remains1 there is hope4 ,some1 who in early life1 scoff at warning and counsel1 are afterwards brought to repentance3 ,and such often testify1 that impressions made by parental faithfulness in their tender years1 were the means of their awakening and amendment4 ,this should encourage those whose children give them little hope1 to persevere in the discharge of duty4 ,the ,lord said of ,abraham--,i know him1 that he will command his children and his household after him1 and they shall keep the way of the ,lord1 to do justice and judgment1 that the ,lord might bring upon ,abraham that which he hath spoken of him4 ,what8 ,the richest and most lasting blessings--because he would command his children--to keep the way of the ,lord4 ,it is not a vain thing to serve ,god4 ,then--7when he maketh up his jewels7 shall ye return and discern between the righteous and the wicked2 between him that serveth ,god1 and him that serveth him not4 ,in no other way can we serve him more acceptably than by following ,abraham's example--commanding our households to serve the ,lord1 and setting them the example4 ,whoso doth it1 shall in no wise lose his reward4 ,and happy the youth who second the endeavors of their parents to render them a godly seed4 ,such will find life and obtain favor of the ,lord4 ,here1 they rejoice the hearts of those who love them1 and smooth the rugged path of age4 ,the years which to others have no pleasures in them1 are not devoid of comfort to those who witness filial piety and hope to live again in a godly offspring4 ,such parents rejoice in death1 and their godly seed1 will rejoice with them forever1 in heavenly mansions4 99 99 99 99 99 99 ,,sermon ,,xxiii4 ,the ,blessing of ,god on ,filial ,piety4 ,jeremiah xxxv4 #ai4 ,therefore thus saith the ,lord of hosts1 the ,god of ,israel1 ',jonadab1 the son of ,rechab1 shall not want a man to stand before me forever4' ,israel were greatly depraved before the days of this prophet1 who was sent to reprove and call them to repentance4 ,the prophet faithfully discharged his trust2 but labored to very little effect4 ,the chiefs of the nation were offended at its warnings and predictions--rose up against him--shut him up in prison2 yea in a dark dungeon1 where he sank in the mire2 and even sought his life6 ,he was not1 however discouraged44 ,he continued to warn the wicked from his way1 that he should turn from it4 ,none of these things moved him4 ,this was not the only messenger sent of ,god to warn that people--he sent to them all his servants1 the prophets2 but they would not hear2 ,the ,jews of that age flattered themselves1 that ,god would never enter into judgment with them4 ,he might pour his fury on the heathen2 but they should escape--their place and nation would never feel the effects of his wrath1 or become the theatre of his judgments--they were his people--necessary to his honor--he was their ,god2 and would continue their ,god1 whatever their character1 or conduct4 ,the prophets warned them of their mistake--told them that the judgments of heaven hung over them--that their city and sanctuary would be destroyed1 many of them perish in the war1 and the residue he removed into strange lands1 there to serve their enemies--but they seemed to that degenerate people as those who mocked1 and they believed them not4 ,there is a certain grade of depravity which scoffs at warnings and laughs at the shakings of ,god's spear6 ,when this hath become the general character of a people1 desolating judgments are near4 ,those who conceive mercy to be the only attribute of ,deity2 or the only attribute which he can exercise towards them1 are commonly deaf to warnings4 ,sure evidence that they are given up of ,god--that his spirit hath ceased to strive with them4 ,rarely are those brought to repentance who entertain such views of ,god4 ,perhaps never1 unless their views of him are changed4 ,they have no fear of ,god before their eyes4 ,if mercy absorbed every other attribute1 there could be no place for fear4 ,and of what enormity are those incapable who have lost the fear of ,god8 ,such corruption of principle is the bane of practice1 and prelude of ruin and wretchedness4 ,the history of the ,hebrews1 and the history of mankind1 confirm the truth of this remark4 ,this prophet having long warned his charge to no purpose1 is here directed to apply to them in another manner--to try to shame them into contrition1 by setting before them the part acted by a particular family which dwelt among them--the ,rechabites1 who had for ages religiously obeyed the injunctions of one of their ancestors1 left probably as his dying charge4 ,some of that progenitor's requirements seemed rigorous1 but being the order of a respected ancestor the family considered them as obligatory2 nor could they be persuaded to violate them in any particular1 though publicly invited to it by a prophet4 ,it may be proper here to make some inquiries relative to these ,rechabites--to the person whose charge they conceived so binding2 and the nature and design of the charge4 ,the ,rechabites are said to have been a branch of the ,kenites1 and to have descended from ,hobab1 the son of ,jethro1 ,moses' father in law4 99 99 ,vide ,henry and ,brown's ,dictionary4 ,while ,israel were encamped at the foot of ,mount ,sinai1 that ,midianitish priest1 or prince1 visited ,moses1 bringing with him1 ,zipporah1 the wife of ,moses and her children1 who had been sent to her father's as a place of safety1 during the troubles in ,egypt4 ,not long after1 ,hobab1 the son of ,jethro1 appears to have been with ,israel in the wilderness2 and he was invited to go with them to the land of promise1 and take his lot among them1 and was promised an equal share of blessings with the seed of ,jacob--,if thou wilt go with us1 it shall be1 that what goodness the ,lord shall do unto us1 the same will we do unto thee4 ,at first ,hobab declined1 but he eventually complied2 as his descendants were among the ,hebrews after their settlement in ,canaan1 and they continued among them1 and remained a distinct family1 down to the captivity4 ,one branch of these ,kenites was denominated from ,rechab1 an illustrious chief of the house of ,hobab2 who had a son1 or descendant1 named ,jonadab1 or ,jehonadab1 as his name is sometimes written4 ,jonadab was renowned for wisdom and piety4 ,he flourished in the days of ,jehu1 almost three centuries before the ,babylonish captivity2 and was so famed for sanctity and attachment to true religion1 that only being seen in his company was a recommendation to the regard of its friends4 ,therefore was he treated with respect by ,jehu1 while he pretended a regard for the true ,god--therefore was he taken up by that prince into his chariot1 and made his partner in the destruction of idolatry4 ,such was the man who left this charge to his descendants1 which was so sacredly regarded by them1 for so long a term4 ,this was a remarkable family4 ,another who have paid equal attention to the orders of a departed progenitor1 and in which none of the members appear to have degenerated from his virtue1 is not perhaps to be found in the annals of mankind6 ,but our surprise will increase if we attend to the nature of the charge4 ,the prophet was directed to gather the whole family of the ,rechabites --bring them into the house of the ,lord--set wine before them and invite them to drink4 ,he obeyed2 offering them a treat1 as a family known and respected in ,israel4 ,this was not done to tempt them1 but to reprove the ,jews1 who resorted in great numbers to the temple2 though they had cast off the fear of the ,god there worshipped4 ,god knew1 and had probably informed the prophet1 that the wine would be refused4 ,it was refused1 and the reason1 assigned--,we will drink no wine2 for ,jonadab1--the son of ,rechab1 our father commanded us1 saying1 ,ye shall drink no wine1 ye1 nor your sons forever1 ,neither shall ye build house1 nor sow seed1 nor have any3 ,but all your days ye shall dwell in tents2 that ye may live many days1 in the land where ye be strangers4 ,some of these may seem to be strange restrictions2 but they speak the piety of him who laid them1 and his regard to the eternal1 if not to the temporal interests1 of his posterity4 ,the prohibition seems to have been the same with the law of the ,nazerites4 ,wine is doubtless here used in a large sense1 for every kind of strong drink4 ,wine was given to make glad the heart of man4 ,he is allowed to use it with temperance and sobriety3 ,but so many abuse it to their own hurt1 and to the injury of society1 that it is rather a curse1 than a blessing1 to the world4 ,seeing the evils which resulted from the abuse--the devastation of men and morals1 which it occasioned1 this good man1 from love to his offspring1 warned them wholly to abstain from it4 ,and what evils would many others have avoided1 had they considered the counsel as given to them1 and like this family1 religiously regarded it8 ,the ravages of intemperance1 exceed those of the sword2 and the moral evils it hath occasioned surpass description6 ,but why the other restrictions included in the charge8 ,why must the descendants of ,jonadab be denied the comfort of warm and convenient dwellings1 and reside in tents through every season of the year1 to all generations8 ,why must they possess neither fields nor vineyards1 which were allowed to others1 and promised to ,israel1 as part of the blessing1 when they should settle in ,canaan8 ,peculiarities unknown to us1 might render it proper for them to submit to self denials to which others are not called4 ,what they were we presume not to determine4 99 99 ,mr4 ,henry undertakes to assign the reasons of all these injunctions2 but as none can be assigned which are not merely conjectural1 we choose rather to leave each one to make his own conjectures1 as he may find occasion4 ,mankind are exceedingly prone to set up their rest here1 and promise themselves permanent dwellings on this rolling ball4 ,could this man of ,god persuade his posterity that this was not their home1 and engage them to seek another country1 that is1 an heavenly1 and lay up their treasure there1 whatever self denials it might cost them1 it must have been1 on the whole for their advantage4 ,this might be the general design of his counsel4 ,but whatever might be the design1 admirable was the effect4 ,the whole family seemed to have listened to his advice1 and for many ages to have obeyed his voice6 ,thus have we obeyed the voice of ,jonadab1 the son of ,rechab our father1 in all that he charged us--and done according to all that he commanded us6 ,this was not said only of themselves1 who then flood before the prophet1 but of the whole family1 from the time the charge was given1 down to that day4 ,there is not the smallest probability that a numerous family would inquire after1 and find out a code of rules and regulations which had been given nearly three centuries before1 and all take it on them to observe them1 if they had been neglected by their fathers1 down to their time4 ,they had doubtless been observed with punctuality from the days of ,jonadab4 ,their answer to the prophet implies it4 ,this had been known in ,israel4 ,therefore were they brought into public view1 and made the occasion of a solemn rebuke of that favored1 but ungrateful people who had disregarded the injunctions of an infinite ,god6 ,this was the end proposed in bringing the ,rechabites into the temple at this time1 and gave occasion to the record here made to their honor1 and to the blessings promised them from above4 ,some may laugh at the singularity of this strange family--may consider it an evidence of weakness to pay such regard to the silly requisitions of a superstitious ancestor--deny themselves so many comforts--make themselves so singular--engage those with whom they married to conform to the rules of their house1 and instil the same into their children from generation to generation6 ,but whatever we may think of them1 it is manifest that this supposed weakness met the divine approbation4 ,the prophet speaks of them with honor2 blesseth them in the name of the ,lord1 and declares1 in his name1 that their filial piety shall not go unrewarded4 ,and ,jeremiah said unto the house of the ,rechabites1 ,thus saith the ,lord of ,hosts1 the ,god of ,israel1 ,because ye have obeyed the commandment of ,jonadab your father1 and--done according to all that he commanded you3 ,therefore1 thus saith the ,lord of hosts1 the ,god of ,israel1 ,jonadab the son of ,rechab1 shall not want a man to stand before me forever4 ,these are not simply expressions of approbation1 but contain invaluable promises4 ,they are made in the language of the old testament1 but to those blessed with gospel light1 their meaning is not obscure or difficult4 ,the promise secured the continuance of this family1 and a succession of men of piety and virtue in it as long as ,god's people continued--,they should never want a man to stand before the ,lord--to serve him4 ,that family had no office at the temple1 but in a course of regular devotion1 they stood before ,god1 to minister unto him4 ,this should continue--they should remain a religious family4 ,men of piety should always be found among them4 ,when the prophet had laid these matters before the ,jews1 he made the application1 and denounced the judgments of ,god against them1 unless they turned by repentance4 ,thus faith the ,lord of ,hosts1 the ,god of ,israel1 ,go1 and tell the men of ,judah1 and the inhabitants of ,jerusalem--,will ye not receive instruction to hearken to my words8 ,saith the ,lord4 ,the words of ,jonadab1 the son of ,rechab1 that he commanded his sons not to drink wine1 are performed2 for unto this day they drink none1 but obey their father's commandment3 ,notwithstanding ,i have spoken unto you1 rising early and speaking2 but ye hearkened not unto me4 ,the prophet then proceeded to remind them of the warnings which had been given them1 and the means which had been used with them1 and to denounce the judgments of ,god against them--,thus saith the ,lord of ,hosts1 the ,god of ,israel1 ,i will bring upon ,judah1 and upon all the inhabitants of ,jerusalem1 all the evil that ,i have pronounced against them2 because ,i have spoken unto them1 but they have not heard2 and have called unto them1 but they have not answered4 ,if we consider the state of that people1 and the advantages which they had neglected and abused1 we shall be convinced that their guilt was attended with many aggravations--no other people had so many advantages and means of information2 and few beside were equally depraved4 ,the family of ,rechab might rise up against them and condemn them4 ,that family had been long obedient to a man like themselves--the ,jews had been disobedient to the ,god who is above4 ,jonadab was dead --if his descendants disregarded his injunctions1 he might have no power to punish their disobedience2 but the ,god of ,israel lived--was acquainted with all their crimes1 and able to punish their sin upon them4 ,neither doth it appear that the ,rechabites had ever been reminded of the orders of their progenitor1 or their obligation to obey him2 but the ,jews had been often reminded of their duty2 in the stated1 and ordinary means of grace they were daily reminded of their obligation to obey ,god2 and he had also sent all his servants the prophets1 to call them to repentance2 neither had ,god required such self denials of his people1 as ,jonadab of his posterity--yet ,jonadab had been obeyed1 and ,god had been disobeyed6 ,his people would not receive instruction4 ,therefore were his judgments executed upon them1 agreeably to his threatening2 and they are left on record for our instruction4 ,now these things happened unto them for ensamples sic2 and they are written for our admonition1 upon whom the ends of the world are come4 ,,reflections4 ,in the part acted by the father of the ,rechabites1 we witness the concern of a good man1 that his children should mind the things of religion4 ,that good man did not scruple to lay heavy burdens on his descendants1 and cut them off from many temporal enjoyments1 if it might serve to keep them humble1 and cause them to stand before the ,lord4 ,he chose rather to have his family poor1 than to have them proud and vicious4--,hardships which might serve to keep them mindful of their situation here1 he judged advantageous3 ,therefore the charge he left with them4 ,pious parents do not generally leave such things in charge to their children4 ,they do not1 however1 neglect the concerns of religion1 or leave their families ignorant of them1 or their obligation to regard them4 ,they teach them to fear the ,lord1 and live in all good conscience before him4 ,,ii4 ,in the historical sketch here given of the ,rechabites1 we see how good people of old1 were influenced by parental authority--how they considered themselves bound to remember and obey the injunctions of religious ancestors1 as they wished the blessing of ,god4 ,where such injunctions are disregarded it is an evidence of great depravity4 ,sad instances of this kind we sometimes witness in this degenerate age4 ,we sometimes see godly parents1 who had labored before in vain to render their children truely religions1 spend their last hours in urging them not to receive the grace of ,god in vain--see them with deep concern1 and with their dying breath1 charging them to mind the things of religion1 and not rest until they have found the ,savior4 ,though at first some impression seems to be made1 it often soon wears off1 and the warnings and counsels of those who loved them as their own souls1 are forgotten and neglected6 ,could these things be foreseen1 sense of duty would only extort such admonitions from a pious parent1 at the solemn period of his departure2 for like a neglected gospel1 they are a favor of death unto death1 to those who hear them6 ,but this is not always the case4 ,no means have a more direct and powerful tendency to awaken the secure1 and excite the attention of the careless1 than the dying concern and counsel of the saints4 ,perhaps no other means are oftener blessed to this end4 ,this leads us to observe1 ,,iii4 ,that the part we act here may have consequences1 long after we shall have gone off the stage4 ,this venerable ,kenite left a solemn charge to his posterity2 but who could foresee the effect8 ,there was little reason to expect that his descendants would regard it1 and be advantaged by it for centuries2 yet it seems to have been the case6 ,his counsels1 strengthened by his example1 made an indelible impression1 and were means of distinguishing his family for many generations6 ,this should encourage others to follow his example--to charge their children to keep the way of the ,lord1 and walk in his ordinances and commandments blameless4 ,who knows that his posterity may not imitate those of this man of ,god8 ,and for as long a term8 ,who can determine that his good example1 and counsels may not do good on earth1 when his body shall be mouldering in the grave1 and his soul rejoicing in the presence of his ,god4 ,on the other hand1 there is more than equal reason to expect that a parent's bad example will be no less extensively influential to mischief4 ,many are seduced to their ruin by the contagion of evil example2 nor is any other more perniciously prevalent than that of a parent1 or progenitor4 ,be it then the concern of all who fear the ,lord to charge their children1 to fear him1 and to set them the example of standing before the ,lord4 ,so to do1 is to sow the seeds of virtue and piety4 ,a harvest may follow1 even after expectation hath failed4 ,if no other advantage accrues1 the faithful will deliver his own soul2 he may be the occasion of delivering others2 converting sinners from the error of their ways2 saving souls from death1 and hiding multitudes of sins4 99 99 ,james v4 #ai1 #bj4 ,,iv4 ,the honorable mention made of the ,rechabites1 and the blessings promised them1 should influence children to listen to the pious counsels of their parents1 and attend the duties which they consider important1 and charge them to attend1 especially at the close of life4 ,that the godly when on the verge of eternity1 are divinely influenced to warn their friends1 and predict the good or evil before them1 was an opinion which prevailed among the ancients4 ,therefore the sacred attention paid to their dying words1 and scrupulous regard of their dying counsels4 ,whether we admit1 or reject the sentiment1 the counsels which are given at such seasons are serious1 solemn1 and the effect of love unfeigned4 ,those to whom they are given commonly view matters in the same light1 and consider them as interesting realities1 when they come to be themselves in similar circumstances4 ,have our pious ancestors left ought in charge to us8 ,it concerns us to consider their counsels and injunctions2 and unless we have clear and strong reasons forbidding1 we are bound to obey them4 ,children are usually safe in following the last counsels of their parents4 ,few who sustain that endearing relation1 are devoid of concern for the honor and happiness of their offspring4 ,however they may have themselves conducted1 while in the pursuit of worldly objects1 or under the influence of appetite or passion1 when they come to stand on the brink of another world1 the fascinating charms of this1 lose their power--the infinite difference between time and eternity appears2 and the true value of objects is seen and estimated4 ,then the counsel which is given is that of wisdom--it points to duty --to peace and honor--to joy and glory1 ,it is further observable that rich promises are made in scripture to those who honor and obey their parents1 and dreadful curses denounced against those who despise and disobey them4 ,honor thy father and thy mother1 that it may be well with thee and that thou mayest live long upon the earth4 ,this is the first commandment with promise4 ,the eye that mocketh at his father1 and despiseth to obey his mother1 the ravens of the valley shall pick it out1 and the young eagles shall eat it4 ,these scriptures are not of private interpretation4 ,v4 ,where the blessing of heaven hath long rested on a family1 and religion been prevalent in it for many generations1 the right way becomes comparatively easy4 ,those born there1 grow up in the fear of ,god1 and are early taught to know and serve him4 ,but how aggravated the guilt of those who under such circumstances forsake the way of the ,lord--cut of the entail of mercy and entail a curse on their posterity--shut up the kingdom of heaven against their own offspring2 neither going in themselves1 nor suffering those who are entering to go in8 ,lost to the fear of ,god1 such hardened sinners may cry peace1 but there is no peace to them6 ,it concerns them to look to themselves1 for evil is before them6 ,a descent from pious ancestors will not turn away the wrath of ,god1 from those who harden themselves in sin4 ,no--,it increaseth their guilt and will increase their condemnation4 ,the ,jews flattered themselves because they had ,abraham to their father2 but many came from the east and from the west and set down with ,abraham in the kingdom of ,god1 and the children of the kingdom were cast out --,yea1 having filled up the measure of their sins1 wrath came upon them1 to the uttermost1 in this world2 and in that to come1 it will be more tolerable for ,sodom and ,gomorrha than for them4 99 99 99 99 99 99 ,,sermon ,,xxiv4 ,the ,character and ,supports of ,widows indeed4 #a ,timothy v4 #e4 ,now she that is a ,widow indeed1 and desolate1 trusteth in ,god and continueth in supplications and prayers night and day4 99 99 ,preached at the house of one made a widow by her husband's desertion2 who left her in straitened circumstances to provide for a young family4 ,timothy was ordained a bishop of the church at ,ephesus2 and this epistle was written to him by ,st4 ,paul1 his spiritual father1 to teach him how to behave himself in the house of ,god1 which is the church of the living ,god4 ,the former part of the context contains directions respecting the treatment of widows2 and especially poor widows who belonged to the church1 and were supported at their expense4 ,he is first directed to honor widows who were widows indeed4 ,here the apostle explains his meaning1 by designating the character intended4 ,now ,she that is a widow indeed1 and desolate1 trusteth in ,god1 and continueth in supplications and prayers night and day4 ,every widow did not answer to this description4 ,there were some who answered to no part of it1 as he shews below4 ,these ,timothy was not required to honor--not directed to provide for them1 or employ them in the business of the church2 though certain poor and pious women were then used to minister to the sick1 of their own sex1 and discharge other charitable labors among them4 ,in discoursing on our subject1 we shall make a few observations on the sorrows of widowhood2 then glance at the duties of it2 and the supports which ,god hath provided for widows indeed4 ,a widowed state is naturally desolate1 ,most widows pass many solitary hours--a lonesome and melancholy situation2--especially after having known and enjoyed the social intercourse of connubial life4 ,the value of all our comforts is best known by experience2 more especially by their loss1 after a temporary possession4 ,but the conjugal connexion is sometimes unhappy4 ,in such cases a widowed state is a release from the trials and difficulties which attended it1 which may be severe and distressing4 ,the misconduct1 or unkindness of those in the nearest relation1 wounds in the tenderest part1 and occasions the most pungent grief4 ,true4--,yet a state of widowhood1 after such a connexion1 is commonly more unhappy than after a happy marriage4 ,many disagreeables are generally left to afflict the desolate4 ,reflections on such connexions and the trying scenes passed while they continued1 are disagreeable2 and many cares peculiar to their situation often distress the widows4 ,the care of offspring1 where there are offspring1 devolves wholely on them2 which1 if left in straitened circumstances1 is often a burden they are unable to bear4 ,and where aid is kindly afforded1 still the concern which lies on them1 is oft times distressing4 ,pangs and sorrows take hold upon them--their couch is wet with tears2 their eyes consumed with grief4 ,if those thus tried are widows indeed1 they follow the line drawn in the text--trust in ,god1 and continue in prayers and supplications night and day4 ,as it is the duty1 it is also the comfort and support of the desolate to trust in ,god4 ,when streams dry up1 we go to the fountain3 ,so when creature comforts fail1 interest unites with duty1 in pointing us tothe ,creator4 ,he is the source of comfort--that which comes by means of the creature comes from him4 ,the creature is only the medium of conveyance4 ,when the saints become desolate--when their worldly comforts fail and their hopes decay1 they are directed to return to ,god and put their trust in him2 and also to bring with them1 those for whom they feel interested--their helpless dear ones1 and he hath promised them protection4 ,leave thy fatherless children1 and ,i will preserve them alive1 and let thy widows trust in me4 ,fallen creatures are exceedingly prone to lean to the world--to promise themselves comfort in it1 and support from it4 ,they generally look elsewhere before they look to ,god4 ,disappointed in one worldly object they often run to another1 and another4 ,they never come to the ,creator1 and make him their hope1 till convinced that what they seek is not to be found in the creature4 ,god sometimes brings his people into straits1 and strips them of their earthly dependencies1 that having no where else to trust they may come to him and cast their care upon him4 ,even the ,christian may need the rod of adversity to keep him mindful of his dependence on ,god1 and prevent his resting on the creature for support4 ,for after union with ,christ1 worldly objects retain too large a share of his affection1 and he is too much inclined to lean upon them4 ,his attachment to these things is often too strong2 draws away his heart from ,god1 and renders him too little mindful of him who is his portion and rest4 ,therefore is it often necessary to deprive him of his earthly dependencies1 that being desolate1 he may return to ,god and renew his reliance on him4 ,it becomes the desolate1 not only to trust in ,god1 but to be thankful that they may trust in him4 ,those who have ,god for their portion1 have an abiding satisfying portion4 ,god will be more and better to them than earthly friends1 or earthly treasures4 ,friends often forsake them2 or cease to be friends1 and become enemies--,riches take to themselves wings and fly away4 ,but ,god abides2 he hath said1 ,i will never leave thee1 nor forsake thee4 99 99 ,hebrews xiii4 #e4 ,now she that is a widow indeed1 and desolate1 while she trusteth in ,god continueth in supplications and prayers night and day4 ,those of this character when they find themselves destitute of worldly comforts and supports1 go to ,god and pour out their souls into his bosom4 ,like the ,psalmist they stir up themselves to trust in him4 ,we find that saint expostulating with himself in a time of trouble and darkness1 and chiding his despondent temper4 ,why art thou cast down1 ,o my soul8 ,and why art thou disquieted within me8 ,hope thou in ,god2 for ,i shall yet praise him1 who is the health of my countenance1 and my ,god4 ,while thus stirring up themselves to trust in ,god1 the saints pour out their souls before him in fervent prayer4 ,this the apostle declares to be the manner of those1 whom he terms widows indeed--they trust in ,god1 and continue in supplications and prayers night and day4 ,such was the aged ,anna1 who met the infant ,savior1 when he was brought into the temple1 to do for him after the custom of the law4 ,she departed not from the temple1 but served ,god1 with fastings and prayers night and day4 ,the child1 when in affliction1 is wont to run to its parents and tell them the sad tale of its sorrows4 ,so the child of ,god1 stripped of other supports1 spreads its grief before him who possesses all power1 and is able to deliver out of all distresses3 ,and as the child continues its cries and pleadings with its parent1 as long as its sorrows continue2 so the child of ,god1 while it remains in affliction1 perseveres in supplications and prayers to its ,father in heaven4 ,when seeking temporal blessings the good man asks with submission1 ,not as ,i will but as thou wilt--teach me to acquiesce in thy dealings and to say thy will be done4 ,but when seeking spiritual blessings1 he cannot be too importunate1 or persevering4 ,respecting these1 the divine glory1 unites with his interest1 in requiring him to be instant in prayer--to pray and not faint4 ,or1 to use the bold language of the prophet1 to resolve to give ,god no rest1 till he hears and helps4 ,in such cases the saints may plead ,god's honor and the glory of his great name1 as well as their own necessities4 ,when we come to ask mercy of ,god1 and to pray for grace to love and serve him1 we may plead and expostulate for the bestowment4 ,is it not thy will1 that we should be renewed and sanctified--that we should repent of sin--believe the gospel1 and follow after holiness8 ,is it not thy will that we should become new creatures--love thee--love our duty1 and resign ourselves to thy disposal8 ,is it not thy will1 that we should act with propriety under every trial1 and discharge with faithfulness every duty--that we should honor thee in adversity1 as well as in prosperity8 ,grant us then those divine influences which are necessary for us4 ,the honor of thy great name is concerned--it unites with our necessities in requiting the bestowment of the mercies which we ask4 ,thus did ,moses when pleading for ,israel1 when ,god had threatened to destroy them for their rebellions against him4 ,now if thou kill this people as one man1 then the nations which have heard the same of thee1 shall speak saying1 ,because the ,lord was not able to bring this people into the land which he sware unto them1 therefore hath he slain them in the wilderness--pardon1 ,i beseech thee1 the sin of this people1 according to the greatness of thy mercy--,so ,joshua1 on a similar occasion3 ,his plea in their behalf is urged from this consideration1 that the honor of ,god was concerned1 and required the mercy which he implored--,what wilt thou do unto thy great name8 ,what8 ,if ,israel turn their backs before their enemies8 ,if thy people fail to drive out their enemies and possess the land which thou hast sworn to give them8 ,we may use the same argument when interceding for the grace which we need to enable us to glorify ,god by a becoming temper and conduct under trials1 and by a suitable improvement of providential dispensations2 and it will be our best plea1 or most prevalent argument4 ,we may meet with discouragements--,god may seem deaf to our cries--to delay his mercy2 but if we pray and faint not1 he will not always say to us1 nay4 ,he will hear and help us4 ,for his own name's sake he will do it4 ,when the woman of ,canaan asked mercy for her daughter1 no encouragement was given to her first petition--the reply seemed harsh --,it is not meet to take the children's bread and cast it to dogs4 ,but she persevered1 and her faith1 and fervor prevailed4 ,be it unto thee even as thou wilt4 ,the same will be the answer to every humble suppliant for spiritual mercies1 and for divine supports1 who perseveres in his addresses at the throne of grace4 ,respecting temporal matters1 we know not what to pray for as we ought --know not what is best for us4 ,afflictions may be mercies4 ,they often are so4 ,some have blessed ,god for them here2 more will probably do it hereafter4 ,that they do not usually denote want of love in ,god1 is manifest from the declarations of his word--,whom the ,lord loveth he chasteneth1 and scourgeth every son whom he receiveth4 ,if ye endure chastening1 ,god dealeth with you as with sons--if ye are without chastisement1 then are ye bastards and not sons4 ,those were determined sinners1 given over to reprobation1 of whom ,god said1 ,why should ye be stricken any more6 ,ye will revolt more and more4 ,when afflictions serve to purge away sin--to purify and make white1 they are changed into mercies4 ,instead of complaining1 we have reason to bless ,god for them4 ,this hath often happened4 ,afflictions arrest the attention--lead to consideration1 and reclaim from error4 ,before ,i was afflicted1 ,i went astray1 but now ,i keep thy word4 ,prosperity hath often a different effect4 ,to the wicked it is frequently fatal in its consequences2 here they have their good things1 and they rest in them1 forgetful of ,god1 and the other world which they must soon enter1 to receive according to their works4 ,neither do the people of ,god always escape injury when they attain the things they here desire4 ,the prosperity we covet is more dangerous than the adversity we dread4 ,few can bear prosperity--few remain long uncorrupted in a prosperous state4 ,a state so difficult and dangerous is seldom long the state of the righteous4 ,it is more commonly the state of the wicked4 ,the righteous have their trials here2 and this kind of trial1 prosperity hath more often seduced them1 than its opposite4 ,david and ,solomon were sad examples of the baleful effects of power and greatness1 riches and honor2 but they were brought back to ,god and duty by the rod of disappointment2--by the correctings of affliction4 ,adversity is not always productive of good4 ,some repine at the orders of providence--at their lot in the world4 ,trials sour their minds and render them morose and peevish4 ,we read of some who blaspheme the ,god of heaven because of their sufferings4 ,these are enemies of ,god1 and their sufferings here1 are a prelude to greater sufferings hereafter4 ,the case is different with those who have ,christ's spirit2 they see a providence in whatever they meet with here2 refer themselves to him who rules over all to choose for them1 and order out their changes1 not doubting but his grace will be sufficient for them1 and all work for their good4 ,we are sure that ,god orders wisely4 ,the station then1 which he assigns to us1 is most suitable for us2 the comforts and corrections which he dispenses1 most fit and proper4 ,if wise for ourselves we would not wish for alterations in them4 ,we shall only be concerned to follow where ,god leads1 and only pray that he will not leave us1 but guide us to his kingdom4 ,let us bring home these considerations1 and inquire how we are affected by ,god's dealings with us1 and what temper we maintain8 ,we have comforts and corrections4 ,do we see the hand of ,god in them2 acknowledge the comforts to be undeserved1 and the corrections less than our demerits8 ,do we bless ,god for the former1 and humble ourselves under the latter8 ,or do the former render us forgetful of ,god1 and proud and scornful towards men8 ,do the latter humble and abase us2 keep us mindful that this is not our rest1 and quicken our preparations for that world where all tears will he wiped away from our eyes8 ,or do they cause us to murmur and repine1 as though we suffered unjustly8 ,both mercies and afflictions will be a favor of life or death1 according to the effect which they have upon us1 and the temper and disposition they produce in us4 ,if mercies increase our love to ,god1 and concern to honor him1 then are they mercies indeed4 ,so are afflictions1 if they humble us and quicken us in the way of duty2 but if their effect is different they increase our guilt1 and will increase our condemnation4 ,whatever may be our situation here--whether we have kind and faithful friends1 or are left desolate1 or are surrounded with enemies2 whether we have joys or sorrows1 we need the divine influence to enable us to make a good improvement1 and to render them the occasion of good4 ,we need divine aid and influence1 no less in prosperity than in adversity4 ,whatever1 therefore1 may be our situation and circumstances1 sensible of our weakness and blindness1 let us return to ,god as our rest1 trust in him1 and continue in supplications and prayers night and day2 and his grace will be sufficient for us2 for he hath said to none seek ye my face in vain4 99 99 99 99 99 99 ,,sermon ,,xxv4 ,the ,good ,man ,useful ,in ,life and ,happy in ,death4 ,psalm xxxvii4 #cg4 ,mark the perfect man1 and behold the upright3 ,for the end of that man is peace4 99 99 ,preached at the funeral of ,asa ,witter1 ,esq4 ,oct4 #ith1 #agib4 ,the subject of this psalm is the way and end of the righteous and the wicked4 ,it is designed to calm the minds of good people when tried with adversity1 and to reconcile them to the divine administration in the unequal distributions of ,providence1 and the apparent disregard of character1 in those distributions4 ,with these views1 the writer1 after glancing at the lives of saints and sinners1 calls our attention to their end1 noting the manner of their exit out of life4 ,the text relates to the righteous4 ,in discoursing upon it1 ,we shall consider the excellence of their characters1 and their peaceful end2 and add a few reflections4 ,i4 ,we are to consider the excellence of their characters4 ,mark the perfect man and behold the upright4-- ,the perfect man4--,this may seem a strange representation of an imperfect creature--a creature which viewed in the glass of the divine law appears deformed1 and tried by the perfect rule must be condemned --a creature whose best services can find acceptance with ,god1 only on the plan of grace6 ,for such is man since the apostasy--such the saints feel and confess themselves4 ,but however strange the representation1 it is drawn by the pen of inspiration1 and applied tothe saints4 ,perfection is sometimes attributed to particular saints4 ,noah was a just man and perfect in his generation4 ,similar is the description given of ,job4 ,there was a man in the land of ,uz1 whose name was ,job3 ,and that man was perfect and upright4 ,in the text1 the term perfect1 hath not a particular reference1 but refers generally1 to those who have been renewed by divine grace4 ,but when applied to a fallen creature it must be understood with limitation4 ,we have seen it applied to ,job3 ,hear him then speaking of himself--,if ,i justify myself1 my own mouth shall condemn me4 ,if ,i say ,i am perfect it shall prove me perverse4 ,st4 ,john held a high rank among the faithful2 yet speaking of the saints1 and including himself1 he observes--,if we say that we have no sin we deceive ourselves1 and the truth is not in us--,if ,we confess our sins1 he is faithful and just to forgive our sins4 99 ,st4 ,paul had before declared that there is none righteous1 and that the ,scripture hath concluded all under sin4 99 #a ,john i4 #h-aj4 ,in what sense then are the saints perfect8 ,and wherein consists the excellence of their character8 #a4 ,the saints are perfect in ,christ4 ,in him dwells all the fulness of the ,godhead bodily4 ,his righteousness is made theirs4 ,they are complete in him4 ,he is made of ,god unto them wisdom and righteousness1 sanctification and redemption4 ,in this view every good man is a perfect man4 ,the saints before the gospel day were but very partially instructed respecting the way of salvation4 ,they knew not how they were to be saved through a ,redeemer who had not come in the flesh4 ,but the matter was open to the divine eye4 ,and it is observable that the term perfect is never assumed by the saints4 ,they confess their own emptiness and abase themselves before ,god4 ,where perfection is attributed to them1 it is always by those who spake as moved by the ,holy ,ghost4 #b4 ,the saints are the subjects not only of an imputed1 but also of an inherent righteousness3 ,and have been so from the beginning4 ,noah was a just man and perfect--,job perfect and upright4 ,in this respect they were not made to differ from other saints4 ,all the saints are born of ,god--they are renewed after the image of the ,creator and made to bear the image of the heavenly4 ,the change which takes place in them causes them to favor the things of ,god2 to love holiness1 and delight to do good as they have opportunity and ability4 ,they are just and upright2 just toward man1 and upright before ,god4 ,justice respects the part which mankind act toward one another4 ,it is opposed to fraud and injustice4 ,the just man is fair in his dealings --gives to all their dues--is careful to fulfil every trust1 and to do by others as he would others should do by him4 ,such is the character given of him of old1 who was perfect in his generations1 when the whole earth was filled with violence1 because all flesh had corrupted their way1 ,and every good man follows his example2 hath respect to all ,god's commandments1 and hates every evil way4 ,perfection1 in the strict sense of the term1 is his wish1 and his aim1 though he doth not expect to attain it while resident in the body4 ,but he forgets the things which are behind and reaching forth to those which are before1 he presses on1 endeavoring a nearer conformity to the divine pattern4 ,while he is just toward man1 he is sincere toward ,god1 acting uprightly before him4 ,he is really the good man he appears4 ,his profession is not dissembled4 ,his heart is right--his eye single4 ,sincerity is gospel perfection4 ,in this true religion very essentially consists3 ,and it is found on all the saints4 ,the good man keeps in mind his covenant engagements4 ,for the vows of ,god are upon him and he is careful to fulfil them4 ,he doth not wish to be released from his obligations with which he is bound to be the ,lord's and to serve him4 ,he is concerned to honor ,god--thinks nothing unimportant which he hath required1 though the reasons of the requirement may lie out of sight4 ,lord what wilt thou have me to do8 is his daily inquiry4 ,and he seeks to know1 that he may do his duty4 ,he waits on ,god in the ways of his appointment1 and is busy about the work assigned him4 ,he is also steady in his counsels and uniform in his conduct4 ,his heart is established by grace1 and his life accords with the inward principle4 ,he is not whiffling and unsteady1 carried about by every wind of doctrine--taken and drawn away by every new scheme of religion2 but holds fast the faithful word2 and is able by sound doctrine both to exhort and convince gainsayers4 ,he doth not put his hand to the plough and look back1 but perseveres to the end1 and is faithful unto death4 ,the fear and love of ,god reigning in his heart1 govern his life and direct his way1 rendering him an uniform character ,therefore do those most intimately --acquainted with him1 convinced of his integrity--3 that he is free from duplicity1 and that he abhors evil1 and all approaches toward it1 both value him themselves1 and make him known to others2 and by bringing him into public view1 render him a public blessing4 ,neither doth he disappoint their expectations1 but according to his ability1 acquits himself with honor1 and doth good to all around him4 ,others may differ from him in speculative opinions2 other good men4 ,such differences are unavoidable in this state of darkness and uncertainty4 ,no two persons see alike in every thing1 whatever may be pretended4 ,but those who know the perfect and upright man1 will generally allow that he acts sincerely towards ,god and man4 ,while those who are connected with him by tender ties1 who are so happy as to make with him the journey of life1 are led by a thousand kind offices and nameless acts of benevolence and goodness to revere and love him4 ,such is the character intended in the text--,such the perfect man and upright in himself1 and in the estimation of those who know him4 ,thus doth he pass through life1 feeling and confessing his deficiencies1 lamenting that he can do no more for ,god's honor1 and relying on grace alone in ,christ1 for acceptance with him4 ,when a person of this description having served his generation1 by the will of ,god falls asleep1 not only relatives and near connexions1 but all who know his worth1 mourn his exit1 and weeping around his corse1 bedew his hearse with tears4 ,his name is revered1 his memory is blessed1 and even envy is silent4 ,,ii4 ,we are to consider his peaceful end--,the end of that man is peace4 ,by a person's end1 his death1 the period of his mortal life is intended4 ,it doth not intend the end of his existence--the modern infidel terms used to express death4 ,so in other scriptures2 as when ,god foretold the destruction of the old world--,the end of all flesh is before me4 ,so ,balaam1 when looking forward to his exit out of life--,let me die the death of the righteous1 and let my last end be like his4 ,had death been the period of his existence1 it would have been a matter of indifference whether it found him righteous or wicked4 ,as to hope in death there would have been no difference4 ,but this is not the case4 ,man hath an immortal part within4 ,at the period of mortal life1 he enters on an interminable state4 ,mark the perfect man1 and behold the upright3 ,for the end of that man is peace4 ,he finds peace at the approach of death--in death1 and after death4 ,in order to a due estimation of the value of true religion in ,himself1 and in its reward1 we are here called to observe the good man's end4 ,it demands our careful attention4 ,for the scene is peculiarly instructive4 ,it animates to a discharge of the duties of life and supports under its troubles2 especially at the approach of death1 when worldly comforts fly away4 ,the wicked who live in habitual neglect of religion1 or the indulgence of vicious desires1 are commonly filled with dismay and horror1 if reason remains1 when they perceive their end draw nigh4 ,the flights which they have cast on the gospel1 and on the grace therein offered2 their neglects of known duty2 their acts of injustice1 intemperance1 uncleanness1 or other immoralities1 the remembrance of which were almost obliterated by time1 at that awful period rise up before them6 ,conscience awakes2 and when they consider the denunciations of divine wrath against those who do such things1 and have pleasure in them1 fear harrows up their souls6 ,they anticipate eternal woe1 and are filled with agonizing horror6 ,then do they appear all hurry and confusion6 ,the great work of life to do1 and opportunity gone forever6 ,bewailing past madness they cry undone6 ,undone6 ,such often continues their state1 till the king of terrors driving them away without hope1 shuts up the scene6 ,but the perfect and upright man1 how happily different when death draws near8 ,if possessed of himself1 like the still summer's evening1 he is calm and serene4 ,he talks of death with as much composure1 as one returning from a strange country1 to his native land2 or as one returning from captivity and slavery1 to his father's house1 to his family1 and to the society of friends1 dear as life1 and with much more raised expectations6 ,some ties of nature--dear connexions1 bind him indeed to earth1 and would detain him here2 but stronger bonds allure and draw him away toward a better world4 ,if concern for dear ones he must leave behind intrudes and tempts him to wish a longer stay1 he remembers that though he dies1 his ,god lives--that ,god hath stiled himself the ,father of the fatherless and judge of the widow2 that he hath said ,leave thy fatherless children with me1 ,i will preserve them alive1 and let thy widows trust in me4 ,supported by such comforting declarations--such kind promises of a faithful ,god1 and the allured belief of his mercy and truth1 he resigns them to his care and leaves them with him1 not doubting1 but he will preserve them1 or dispose of them1 as shall be most for his own glory1 and their good4 ,as to temporal matters1 which often trouble those1 who are chiefly concerned about worldly things1 they cannot greatly affect one who believes himself heir to an eternal inheritance4 ,for the comfort of those whom he leaves behind1 he wishes to have his temporalities settled1 and his accompts intelligible2 that no disputes may arise1 no injustice be done2 but as to any concern which he personally takes in them1 they appear in his view contemptible4 ,he views them as unworthy his regard1 as the beggar1 who hath been called to the possession of a crown the rags which he casts off to put on his robes4 ,as death approacheth1 the perfect and upright man1 who realizeth his state1 looks back with comfort1 approving the part he hath acted1 after renovation1 and forward to the enjoyment of ,god1 with stedfast hope and strong consolation4 ,we have this happiness of a dying saint1 exemplified in ,st4 ,paul--,i am now ready to be offered1 and the time of my departure is at hand3 ,i have fought a good fight1 ,i have finished my course1 ,i have kept the faith3 ,henceforth there is laid1 up for me a crown of righteousness1 which the ,lord1 the righteous judge1 shall give me at that day4--,his rejoicing was the testimony of his conscience1 that in simplicity and godly sincerity1 he had had his conversion in the world4 ,in the testimony of his conscience1 he read the evidence of his good estate --of his sincerity towards ,god1 and of his interest in ,christ1 ,he viewed nothing which he had done as meritorious--as laying ,god under obligation1 ,grace in ,christ was all his hope4 ,but he considered his love to ,god1 and his zeal in his cause1 as evidential that he was born of ,god1 and the subject of divine grace in the ,redeemer4 ,thence he inferred his title to the inheritance1 prepared of ,god for those who love him4 ,other saints do the same4 ,in the testimony of conscience that they love ,god1 and have obtained grace to serve him1 they read their interest in the covenant and in the promises1 in all their divine fulness4 ,this is the best1 yea1 the only evidence1 of an interest in them4 ,where this is found1 the matter is determined2 there can be no reasonable doubt of their good estate2 but where it is wanting1 every thing beside is of no avail4 ,it is natural for a servant1 when he sees a reckoning day at hand1 to look back1 and inquire how he hath improved his trust1 and what account he hath to give8 ,and from the testimony of conscience1 he anticipates the reception he may expect from his lord4 ,,mankind feel themselves accountable to ,god and naturally expect to receive from his impartial hand1 according to their works2 and when they perceive their probation drawing to a close1 they naturally look about them1 and inquire how they can appear before their ,judge8 ,the dying ,christian is sometimes heard observing to those about him --,my glass is almost run4 ,would to ,god ,i had been more faithful1 and done more for him who loved me1 and gave himself for me4 ,but blessed be his name1 he hath enabled me to choose him for my portion1 and enabled me to serve him in sincerity2 though ,i have done it with much weakness and imperfection4 ,now ,i rely on his grace2 his grace will be sufficient for me2 it will support me in death1 and reward my poor services with an eternal reward4 ,but if conscience1 as death approacheth1 speaks a different language --,if it testifies to a departing soul--,you have neglected1 the great salvation--lived in pleasure and been wanton1 minding only earthly things1 it fills the soul with anguish unutterable1 causing it to anticipate eternal horrors6 ,the perfect and upright1 as he rejoiceth at the approach of death1 if reason remains1 often rejoiceth in death4 ,when he walks the dark valley1 ,god's rod and staff comfort him--,he fears no evil because ,god is with him4 ,he is sometimes1 ready to exclaim in the triumphant language of the resurrection1 ,o death6 where is thy sting8 ,o grave where is thy victory8 ,sometimes indeed1 the upright1 while here1 walk in darkness --,sometimes the lamp of reason goes out1 before the departure of the soul2 so that the dying ,christian hath no sense of his situation4 ,at other times1 ,god may hide his face from those whom his soul loves1 and cause them to go on their way sorrowing4 ,possibly this may continue to the close of life6 ,but if it doth1 the clouds are all dispersed at the moment of death1 ,no sooner are the clayey tabernacles dissolved1 than the veil is rent1 and the brightness of celestial glory shines in upon them4 ,peace eternal and divine1 is theirs forever4 ,clouds will no more hide ,god's face--,fears and doubts1 no more distress them2 nor ,satan call his fiery darts at them1 again forever4 ,in the other world1 ,god will dwell with his people1 and wipe away all tears from their eyes3 ,there will be no more death1 neither sorrow1 nor crying1 nor any more pain2 for the former things will all have passed away4 ,there will be no more curse1 because no more sin4 ,for the spirits of the just will be made perfect4 ,they will then be with ,god and rejoice before him2 for they will have entered into his temple to go no more out4 ,,reflections ,i4 ,the considerations which have been suggested afford comfort to the righteous1 while groaning under the burdens and sorrows of life1 and support in the solemn hour of death4 ,they minister consolation also to those who mourn the loss of pious friends--an occasion of sorrow which we often experience in this vale of tears4 ,here all have trials and afflictions--the perfect and upright not excepted4 ,but the time is short4 ,the good man's trouble terminates with mortal life4 ,his end is peace--his immortality glorious4 ,the wicked are dismayed when they look forward and consider their end1 or the time of their departure4 ,to the good man it is desirable--,he then rests from his labors1 and his works follow him4 ,st4 ,paul1 had a desire to depart1 and be with ,christ4 ,he knew that a crown of righteousness was laid up for him which the ,lord1 the righteous ,judge1 would give him at that day4 ,this was not peculiar to him2 it is common to all those who love ,christ's appearing4 ,those now in glory were lately sufferers here3 ,but their sufferings are ended--,they have entered into peace3 ,they rest in their beds1 walking in their uprightness4 ,,ii4 ,our subject teacheth the conditions on which only we can hope for peace in death1 and happiness after death4 ,these depend on the use which we make of life--on the manner in which we are affected by the overtures made us in the gospel2 they are the fruit of receiving ,christ and obeying the gospel2 for it brings salvation only to those who obey it4 ,would we die the death of the righteous1 and have our last end like his1 our lives must be preparatory--we must mind the things which belong to our peace--live in all good conscience before ,god1 and not suffer ourselves to be moved away from the hope of the gospel4 ,,iii4 ,though when the mystery of ,god shall be finished1 his judgments will be made manifest2 hitherto1 his way is in the sea1 and his judgments are a great deep4 ,we know that his way is perfect2 but witness many things in the divine administration1 which we do not understand4 ,we have no line to fathom the depths of providence4 ,often the perfect and the upright are early removed out of life --those who are friends of religion1 and supporters of order and justice2 whose hearts are filled with benevolence--who are the excellent of the earth6 ,while those of different characters1 who we should suppose might well be spared1 yea1 whose removal1 we should judge a mercy to the world1 are left to prolong their days6 ,some who are early vicious1 and daily grow worse are nevertheless continued1 and permitted to dishonor ,god1 and spread error and mischief among mankind1 till at an hundred years old they die accursed6 ,such events often occur1 and under the divine administration6 ,they are permitted of him who cannot mistake6 ,in a sense1 they are the ,lord's doings1 and marvelous in our eyes6 ,the ,lord reigneth1 let the earth1 rejoice--,clouds and darkness are round about him3 ,righteousness and judgment are the habitation of his throne4 ,wait on the ,lord2 ,be of good courage1 and he shall strengthen thine heart2 wait1 ,i say1 on the ,lord4 99 99 99 99 99 99 ,,sermon ,,xxvi4 ,departed ,saints ,fellowservants with those yet on ,earth4 ,revelation xxii4 #i4 ,i am thy fellowservant1 and of thy brethren the prophets4 ,the revelation made to ,st4 ,john in the isle of ,patmos1 was a comfort to the suffering apostle1 and a blessing to the church4 ,blessed is he that readeth1 and they that hear the word1 of this prophecy4 ,the beginning indeed was dark2 the prophetic sketch1 was for sometime1 gloomy3 ,it unfolded a strange scene of declensions and abominations1 which were to disgrace the church of ,christ and mar its beauty2 and dismal series of woes on woes1 for many ages4 ,the church then so pure1 was to be corrupted1 to become the mother of harlots and abominations of the earth1 and to make herself drunk with the blood of the saints and with the blood of the martyrs of ,jesus6 ,when the apostle saw1 he wondered with great admiration4 ,had the vision closed with similar discoveries1 no joy would have been occasioned by them2 but grief ineffable4 ,the apostle might have sunk under them4 ,but they finally appeared diverse1 and adapted to comfort him1 and fill his heart with joy4 ,he saw the cause of ,christ triumphant--true religion to have become universal1 and heavenly glory the reward of the faithful6 ,when the veil which had been spread over these things was drawn aside1 and they broke out to the view of this man of ,god1 he seems to have been enraptured and lost in ecstacy4 ,he prostrated himself in adoration of the celestial messenger3 ,but was forbidden by the angel --,see1 thou do it not2 ,i am thy fellow servant1 and of thy brethren that have the testimony of ,jesus4--,worship ,god4 ,this happened at the beginning of the joyful part of the vision1 when the triumphs of ,christianity were first disclosed4 99 99 ,revelation xix4 #aj4 ,we are under no temptation to give undue honors to bearers of evil tidings2 ,but even the feet of those who bring good tidings are beautiful4 ,the angel having thus restrained the apostle from paying him divine homage1 proceeded to finish the sketch which he had begun of the glory which remains for the people of ,god4 ,when it was nearly completed1 the still imbodied saint1 again forgot himself1 and overcome by a sight too strong and glorious for frail humanity fell down in humble adoration of the heavenly minister6 ,mad with joy he appears to have been bewildered1 and in a momentary delirium2 but was again prevented by the angel2 and the same reason assigned as before--,i am thy fellowservant1 and of thy brethren the prophets4 ,this declaration is remarkable4 ,how are we to understand it8 ,it should seem that this messenger from above was originally one of our race4 ,i am thy fellowservant4-- ,we are inclined to believe that he had once inhabited a human body1 and had his residence on earth--that this was one of the old prophets1 who having been released from the work to which he had been first called1 was now serving ,god under another form1 in a more dignified station and with greater powers than he had possessed while yet on probation4 ,we may mistake the ,scripture but have been induced to believe that when the saints drop these bodies1 and are joined to the spirits of the just made perfect1 they become angels1 and are afterwards employed in the service of ,god1 as his messengers and agents1 whom he sends forth to minister to the heirs of salvation1 and to transact business for which he hath fitted them1 and in which he is pleased to employ them4 ,some reasons for this belief are adduced in the following discourse4 ,when a child of ,god is released from the body1 he is freed from the remains of depravity1 and form this native bias to evil1 and according to his nature1 made perfect in holiness4 ,his reason is retained2 yea1 his rational capacity is enlarged2 and those who are associated with the blessed inhabitants of the upper world1 doubtless enjoy better means of information than are to be found on earth4 ,some indeed1 have fancied1 that soul and body sleep together from the epoch of death till the resurrection4 ,that during that term1 the soul is chained down in a state of insensibility6 ,that the happiness of the saints1 during the intermediate term1 is no other than a sleep without dreams--a temporary nonexistence6 ,strange6 ,the thoughts of death would make the good man tremble1 did he conceive such to be its nature4 ,here he is compassed with infirmity1 and groans1 being burdened4 ,but such an existence1 which capacitates him to do somewhat to honor ,god1 and benefit man1 is preferable to a suspension of existence4 ,suspension of existence6 ,what is a suspension of existence1 but a temporary annihilation6--,a complete solecism6 ,from such a state there could be no resurrection4 ,there could be only another creation1 which must constitute not the same1 but another creature4 ,the idea of a suspension of existence1 is scarcely supportable2 and the reality of it contradicted by every part of revelation4 ,death is represented in the ,scriptures1 as a separation of soul and body2 not as their sleeping together4 ,thou changest his countenance1 sendeth him away2 is a description of death drawn by ,job--which answers to that given of ,rachel's-- ,as her soul was departing1 for she died4 ,and a resurrection is represented as a return of the soul to the body from which it had been seperated3 ,as of the widow's son whom ,elijah raised from the dead --,and the soul of the child came into him again1 and he revived4 ,the language of the ,new ,testament is the same4 ,this day thou shalt be fellow sufferer on the cross1 whose body was the same day committed to the grave4 ,st4 ,paul had a desire to depart and to be with ,christ1 which he opposed to abiding in the flesh4 ,if soul and body sleep together in the grave1 he would have been no sooner with ,christ4 than though he had lived here till the resurrection4 ,when ,st4 ,john was indulged a sight of heaven1 he saw the souls of the martyrs who had been slain before that period1 and heard them crying for vengeance on the murderers who were yet living on earth4 99 99 ,revelation vi4 #i1 #aj4 ,the ,scriptures are so explicit respecting the state of the dead1 that a suspicion that they remain senseless while their bodies moulder in the dust1 appears strange4 ,the righteous dead certainly rejoice in ,god's presence and are associated with fellow saints4 ,the ,lamb1 which is in the midst of the throne1 feed them1 and leads them to fountains of living waters2 and ,god wipes away all tears from their eyes4 ,neither do they remain inactive--,they serve ,god day and night --in his temple1 some may say4 ,god's temple may here mean the universe1 that vast temple which he hath built in every part of which his saints may serve him4 99 99 ,revelation xxi4 #bb4 ,surely the glorified spirit is not confined to a single apartment in the house of ,god1 and not suffered to go abroad1 and see his glory1 and the exercise of his perfections in the works of creation and providence6 ,were such his situation1 it would differ little from that of the delinquent who is confined to his cell1 or prison4 ,such cannot be the state of a glorified soul--of a soul released from a body1 which while on trial1 served as a clog to restrain the servant1 and prevent him from quitting the station1 in which he had been placed1 or leaving the work assigned him4 ,it cannot be the state of one sanctified throughout2 of one raised above temptation1 either to stray into devious paths1 or be slothful in the service of his ,god4 ,much of our felicity here ariseth from a contemplation of the works of creation and providence4 ,in these we see divine wisdom and goodness2 learn to know ,god2 to fear and love him4 ,the good man carries this disposition with him when he exchangeth worlds2 his desire of knowledge1 and especially the knowledge of ,god1 and the works and ways of ,god4 ,and is there not reason to believe that glorified saints have power and liberty to range among the works of the all perfect ,sovereign2 trace the evidences of the divine perfections1 and witness their effects1 and that this is one source of their happiness8 ,a relish for knowledge is a quality of the mind1 natural to it1 and inseparable from it4 ,we observe it in children1 who at an early period discover a desire of information1 and perpetually seek it by questioning those more advanced4 ,the same disposition is resident in adults1 and productive of the attainments in science which both delight the mind and dignify the man4 ,in heaven1 the glorified spirit1 hath doubtless advantages for attaining the knowledge of ,god and divine things1 and opportunity to satisfy his desire after it1 if it can be satisfied2 for it is itself a happiness4 ,it gives a zest to information1 and will probably continue1 and be an endless source of enjoyment4 ,the creature may never know so much of god as to desire no farther knowledge of him2 or so much of the works and ways of god1 as to with no increase of that knowledge4 ,acquisitions in knowledge and enjoyment may progress together in the world of spirits4 ,and who can fix their limits8 ,they may be as boundless as eternity6 ,turn now your thoughts on ,sir ,isaac ,newton that renowned philosopher and ,christian4 ,was his enlarged and inquisitive mind satisfied at death8 ,did not he carry with him a desire to visit every planet1 not only of our own but of other systems1 and pry into the arcana of nature to be found in them all8 ,if enabled and permitted1 he may still be ranging among the works of ,god1 to learn yet more of his wisdom1 power and goodness1 in his works and ways1 which are unsearchable1 and past the comprehension of created beings6 ,probably other glorified ,spirits have a ,share2 it1 may be a large share of the same temper4 ,and if they are capable of bearing the message of their divine ,sovereign1 or doing aught for his honor1 it must be a pleasure to glorified spirits to be so employed4 ,here the good man delights to serve the ,lord4 ,will this cease to be his disposition when the remains of depravity shall be done away8 ,will not this disposition be increased and strengthened8 ,or is there reason to think that those will have no power to serve ,god1 who are freed from sluggish bodies8 ,of certain glorified spirits it was declared to the apostle1 as we have seen1 that they serve ,god day and night--,they have no need of rest--they never grow weary4 ,how they serve ,god without the use of bodily organs1 is to us unknown4 ,but it doth not follow that they are incapable of it4 ,god can give them power1 and teach them to accomplish all his pleasure4 ,that departed saints have sometimes been sent down to our world1 to make known ,god's will1 and deliver his messages1 we believe to be taught in the scriptures--,i am thy fellow servant and of thy brethren the prophets4 ,who not of our race could have made such a declaration8 ,a fellowservant1 is a servant of the same species1 or rank4 ,our fellows are our equals2 those of the same class in creation4 ,brutes are creatures2 but we do not consider them as fellow creatures4 ,we might1 however1 with as much propriety as the angel could call himself ,john's fellowservant1 had he belonged to another species1 or class or servants4 ,the term prophet1 carries1 in our apprehension1 the same thing in it --speaks the heavenly messenger to have been one of our race4 ,by prophets1 we understand inspired men4 ,we believe this to be every where its meaning in the scriptures4 ,and the term brethren--of thy brethren the prophets1 confirms our sense of the text--,i am thy fellowservant1 and of thy brethren the prophets4 ,strange language1 if this was one of the angels who kept their first estate2 one who never dwelt in flesh1 nor inhabited a human body6 ,but if this was one of the old prophets1 ,samuel1 ,nathan1 ,daniel1 or any other of those who had tabernacled in flesh1 and been sent to warn his brethren1 and foretell things to come1 the language is easy and natural4 99 99 99 99 99 99 99 ,sundulos sou gar eimi1 xai ton adelphon sou ton prophaton4 ,doct4 ,doddridge in his notes on this passage observes1 that it may be rendered ,i am thy fellow servant and the fellow servant of thy brethren the prophets4 ,but the translation in the ,bible is perfectly literal4 ,the sentence is elliptical4 ,the elipsis may as well be filled by tis1 as by sundoulos4 ,if filled by the former1 it reads thus1 ,i am a fellow servant1 and one of the brethren the prophets4 ,this1 for the reasons given above1 we conceive to be the sense of the passage4 ,the learned reader wilt judge for himself4 99 99 99 99 99 ,if we search the scriptures1 we shall see that the saints whose bodies were in the grave1 have been sometimes thus used of ,god4 ,when ,saul went to consult the powers of darkness1 because the ,lord did not answer him in the time of his distress1 ,samuel1 who had died some time before1 was sent of ,god to reprove that rebellious prince1 and denounce his doom4 ,some indeed suppose that the apparition was not ,samuel1 but an infernal6 ,but the sacred historian represents it as being ,samuel1 and why should we reject his testimony8 ,the sorceress had not power by her charms1 to call back the prophet from the world of spirits4 ,but ,god had power to send him on his business2 to enable him to make himself visible1 and foretel the evils which then hung over ,saul and ,israel3 ,and from several considerations we think it evident that he did do it4 ,the woman appears to have been surprized when she saw ,samuel4 ,to her1 he was an unexpected visitor4 ,by his means she found out ,saul1 whom before she did not know in his disguise4--,apostate spirits if they ever gave responses to those who consulted them1 commonly flattered them in their crimes1 or gave ambiguous answers to their inquiries2 but not so the ghost which appeared on this occasion4 ,most pointedly did it reprove the abandoned prince1 who was adding iniquity to transgression1 and hardening himself in the time of trouble6 ,and most expressly did it foretel the evils which were coming on the offending inquirer1 his family and people6 ,could an apostate spirit have done these things8 ,or would he if he could8 ,god hath sometimes used wicked men to foretel future events1 and compelled them to denounce his judgments2 but have we any account of his making this use of fallen angels8 ,of his making known his purposes to them1 and enabling them to give the genuine proof of true prophets8 ,it is further observable1 that part of the message related to taking the kingdom from ,saul1 and giving it to ,david--,the ,lord hath done to him as he spake by me1 is his language4 ,god had foretold this by ,samuel2 not by ,satan1 or a messenger of ,satan4 ,there is every reason to believe that ,samuel really appeared on this occasion--that ,god sent him to deliver the sad message to the impious rebel1 who instead of humbling himself in the time of his trouble1 sinned yet more against the ,lord4 ,if we attribute these divine communications to infernal agency1 why not others8 ,if once we turn aside from the literal sense of scripture1 where shall we stop8 ,but should we doubt whether in this instance1 a departed saint was sent down to visit earth1 and transact the business of ,,him who is ,lord of all1 other instances may certainly be adduced --if not in the ,old ,testament1 yet beyond a doubt in the ,new4 ,but this will be the subject of another discourse4 99 99 99 99 99 99 ,,sermon ,,xxvii4 ,departed ,saints ,fellow servants with those yet on ,earth4 ,,revelation xxii4 ,i am thy fellowservant1 and of thy brethren the prophets4 ,that the saints do not remain insensible1 while their bodies are in the dull1 but become angels1 99 see and serve ,god and bear his messages1 and minister to the heirs of salvation1 hath been argued from several considerations1 in the preceding discourse2 but we chiefly depend on revelation4 ,the text and several other scriptures1 we conceive to be our purpose1 and sufficient to establish our theory1 and that the same is illustrated and confirmed by sacred history1 both of the ,old and ,new ,testament4 ,one instance of a departed saint1 sent as a messenger from heaven to earth1 hath been adduced from the ,old ,testament3 ,we now advert to the ,new4 99 ,the term angel signifies a messenger4 ,if glorified saints are used to carry ,god's messages1 or sent to do his business1 they are made angels1 in the proper sense of the word4 ,such appear to have been the angelic band1 who united in praising ,god1 when the ,lamb prevailed to open the book of his decrees and reveal them to the apostle--,and they sung a new song1 saying1 ,thou art worthy--for thou wast slain1 and hast redeemed us to ,god by thy blood out of every kindred1 and tongue1 and people1 and nation2 and hast made us unto our ,god1 kings and priests3 ,and we shall reign on the earth4 99 ,surely these must have been of our race4 99 ,,revelation v4 #i1 #aj4 ,here our proof in explicit4 ,we can conceive of no evasion4 ,two of our race who had long before been removed from earth to heaven1 were certainly sent to visit the ,savior1 just before this sufferings --,moses and ,elias1 who attended him on the mount1 whither he retired with three of his disciples1 and conversed with him in their presence4 ,st4 ,luke hath described their appearance1 and told the subject of their conversation--,who appeared1 in glory and spake of his decease1 which he should accomplish at ,jerusalem4 99 99 ,luke ix4 #bi4 ,moses had then been dead more than fourteen centuries4 ,elias had not tasted death1 but he had been changed4 ,that change had passed upon him which will pass on the saints who shall be alive at ,christ's coming4 ,the change must have been great1 or he could not have ascended to heaven in a chariot of fire1 or lived above the region of air which surrounds this globe4 ,these two saints1 seem1 on this occasion1 to have been assimilated to each other--,they both appeared in glory--were company for each other1 and sent together to testify for ,christ1 before chosen witnesses4 ,our ,savior's resurrection was also attended by witnesses who had been for time in the world of spirits--,and the graves were opened1 and many bodies of the saints which slept arose1 and came out of the graves after his resurrection1 and went into the holy city1 and appeared unto many4 99 99 ,matthew xxvii4 #eb1 #ec4 ,but it is only departed saints who are employed to bear ,god's messages4 ,there is no intimation in scripture1 that those who die in their sins1 are afterwards sent1 or suffered to go abroad4 ,there is reason to believe1 that as the saints are made perfect at death1 so all that bears an affinity to goodness1 ceases at that period1 in the unrenewed1 and that they put on the complete image of him who is termed their father4 ,if this is the case1 they would spread mischief and misery1 were they permitted access to those who remain in the body1 and liable to temptation4 ,however this might be1 we are assured that they are confined in the infernal prison1 and will continue prisoners till the great day4 ,this is intimated by our ,savior1 when he warns the sinner to agree with his adversary quickly1 while in the way with him--lest he should be cast into prison--because should this happen there will be no release till he shall pay the utmost farthing4 ,this speaks the state of impenitents1 to be from the time of their death1 that of prisoners1 who can neither break their prison1 or obtain1 so much as a temporary release1 till they shall have suffered all their demerits4 ,the same is intimated in the parable of the rich man ,lazarus4 ,the rich sinner is represented as passing1 at death1 into a place of torment1 and confinement1 and as despairing of even a momentary enlargement4 ,other wise he would not have requested that ,lazarus might be sent to warn his brethren who were then living on earth1 but rather that he might have gone himself4 ,him they would have known2 and he could have given them a feeling description of the miseries which living in pleasure1 regardless of the one thing needful1 will draw after it4 ,many advantages might have been expected from this personal appearance to his brethren1 but he preferred no such petition4 ,his prayer that ,lazarus might be sent1 was probably intended to intimate that departed spirits remember their former state on earth1 and the relatives and acquaintance whom they leave upon it2 that they retain a concern for them2 that they know that good spirits are used of ,god to transact matters relative to their spiritual concerns1 and that those who die in their sins are kept in confinement1 and not permitted to go forth2 no1 not to warn fellow sinners1 whom they have left behind them4 ,this agrees with what is said by ,st4 ,peter1 respecting the antediluvians4 ,he speaks of those as being spirits in prison in the apostolic age1 who were disobedient1 when the long suffering of ,god waited with them1 in the days of ,noah4 ,it farther appears that their imprisonment is a state of darkness4 ,cast ye the unprofitable servant into outer darkness8 to whom is reserved the blackness of darkness forever4 ,this darkness is probably a contrast to the light enjoyed by glorified saints4 ,they are doubtless let into the purposes of heaven--to them the mystery of divine providence is opened4 ,they see and admire the wisdom and goodness of ,god1 in those dispensations1 which while here1 filled them with wonder4 ,but it seems that the wicked are not let into these things1 but driven away in darkness1 and left enveloped in it--,none of the wicked shall understand1 but the wise shall understand4 ,this may serve to explain a passage in ,job1 which might seem opposed to our construction of the text--,his sons come to honor and he knoweth it not2 and they are brought low1 but he perceiveth it not of them4 99 ,if we understand this of the wicked1 it will harmonize with the other scriptures which have been adduced4 ,though some understand the words of ,job1 as descriptive of a man's state at the approach of death1 at which period he is often lost and bewildered1 and consequently unaffected with1 any thing which may happen to his dearest connexions1 for whom1 in health1 and while possessed of reason1 he felt greatly interested4 ,this construction is favored by the words which follow1 in which he is represented as still pained in body1 as well as mind--,but his flesh upon him shall have pain1 and his soul within him shall mourn4 99 ,job xiv4 #ba4 ,vid4 ,henry in locum4 ,if we do not mistake the scriptures1 our pious departed friends may sometimes attend us1 and witness the manner in which we act our parts4 ,natural relations terminate with life2 but we do not believe that the friendships here contracted cease at death2 that the remembrance of the kind offices done to a good man here is then obliterated2 that those who had been helpers of one another in this life are forever lost to each other when they cease to be together here2 or that the endearments of friendship and reciprocal affection are then extinguished to revive not more4 ,departed spirits must retain a remembrance of what they did here1 and of those who acted with them4 ,they cannot otherwise give account of themselves2 or witness the divine justice and impartiality relative to matters which had been common to themselves and others4 ,but these will be made manifest4 ,all in heaven and on earth will see and confess the perfect rectitude of the divine administration4 ,some suppose that the knowledge of things done on earth1 and regard for mortals would render departed saints unhappy2 that therefore they are incredible4 ,but is not ,god grieved at the obstinacy of sinners8 ,when ,god saw that the wickedness of man was great in the earth--it repented the ,lord that he had made man on the earth1 and it grieved him at his heart4 99 ,was he then unhappy8 ,departed saints may have similar sensations1 whatever may be implied in them4 ,the same objection may be made to the divine knowledge of mankind1 as to that of the saints--,we do not take it on us to explain either4 ,the same may also be objected to supposing that the saints will be made acquainted with the decisions of the ,judge at the great day--that they will then see any who were dear to them here1 sent away with the workers of iniquity4 99 ,genesis vi4 #e4 ,if the manifest rectitude1 and moral necessity of the divine decisions1 will then satisfy the righteous1 and their greater love to ,god reconcile them to the execution of his judgments on all the impenitent1 why not as soon as they shall have put off the remains of depravity1 and become the spirits of the just made perfect8 ,,those in glory are doubtless acquainted with the moral state of the world --,there is joy in heaven over one sinner that repenteth4 99 99 ,luke xv4 #g-aj ,that the powers of light and darkness take part in the concerns of mankind1 and interest themselves in their affairs1 and that they conflict with each other on their account1 we are taught in revelation4 99 ,our departed friends who have known and loved us here1 may be among the invisible witnesses of our conduct1 and among our invisible helpers4 ,they may rejoice1 if we act well our parts1 or weep if we are numbered among sinners1 or careless neglecters of the grace of life4 99 ,daniel x4 #ac4 ,jude #i ,perhaps the pious parent who hath died in the ,lord1 may regard the little orphan which he hath left behind4 ,experienced in the troubles and difficulties1 snares and temptations of this life1 he may watch over it1 and in ways to us unknown do it good and not evil all the days of its life4 ,little ones are not destitute of invisible keepers --,their angels do always behold the face of my ,father which is in heaven4 99 99 ,matthew xviii4 #aj4 ,some are early called out of life2 make but a transient visit to the scene of sorrow1 and just taste the bitter cup of affliction4 ,but though short their stay1 they may yet begin to form some dear connexions--connexions which might perhaps have been ensnaring2 for more set bad1 than good examples before the little strangers committed to their care4 ,these1 taken from the evils to come1 may be friends to those who had appear to befriend their helpless state in this strange land--may watch for their good1 and rejoice if they see them minding the things which belong to their peace1 and by a wise improvement of more talents than had been committed to themselves1 preparing for greater joys and honors in the kingdom of ,god4 ,those who had sustained a still nearer relation--who had been one flesh may bear like regard to those with whom they had taken sweet counsel and walked to the house of ,god in company--and may be the first to welcome their arrival at the world of joy4 ,the ,romish church have abused the doctrine which we conceive to be contained in the text1 by decreeing adoration to departed saints4 ,others have gone into the opposite extreme1 denying that they know ought of terrestrial matters1 or have any concern in them4 ,adoration belongs exclusively to ,god4 ,it belongs neither to glorified saints1 nor to angels of light1 though the latter are all sent forth to minister to the heirs of salvation4 99 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve4 99 ,hebrews i4 #ad4 ,the righteous are not suffered to continue here by reason of death4 ,their removal is one of our severest trials4 ,our subject ministers support and comfort under it4 ,when we reflect upon it1 we seem to hear them calling to us from behind the scene1 with ,weep not for us--we are not dead4 ,our bodies sleep1 but our spirits wake--,death is not the period of our existence4 ,it is only our removal--our birth day into the world of glory4--,we are joined to the spirits of the just made perfect--enjoy the society and that of the angels of ,god--behold the face of our heavenly ,father1 and of the divine ,redeemer4 ,we rejoice to see you followers of those who through faith and patience inherit the promises--are ready to help you in your work1 and to shout ,god's praises1 and unite in songs of triumph1 should you come off conquerors1 and rise from your humble state of sorrows1 sufferings and temptations1 to be our companions in glory4 ,these are consoling and animating views4 ,they tend to excite a divine ambition in working out our salvation4 ,we are yet doomed to bear the heat and burden day4 ,but we are not alone--not unobserved4 ,god1 angels1 and the good1 who were lately our companions in tribulation1 witness the part we act4 ,we would not dishonor ourselves in their view1 and sink ourselves in their estimation4 ,if they are ready to help our infirmity1 we would not render their heavenly aid of no avail1 or cut ourselves off from enjoying their society4 ,consider some dear departed child of ,god thus interested in your concerns1 and you will find it a spur to duty1 and an incentive to labor and not faint in the work assigned you1 preparatory to your joining the church of the first born above4 ,think now that the godly ones who loved you here1 and labored to animate you in the service of ,god--or those who lately looked to you for counsel and guidance1 having made their way to glory1 are waiting your arrival and longing to hail your entrance into the kingdom1 and by all the strength of your love to them1 now freed from the imperfections of their earthly residence1 and made glorious and heavenly1 you will find yourself drawn on toward that state of blessedness1 in which you hope again to rejoice with those whose distresses you witnessed here--yea whose dying agonies1 may have chilled your frame and filled you with anguish unutterable6 ,to meet them again1 and find yourself and them1 forever removed from the fear of evil1 either natural or moral--forever secure the divine friendship--forever happy and glorious in the enjoyment of ,god1 the former things being all passed away1 and all tears forever wiped from your eyes6 ,there to recount with those blessed spirits1 the travels and trials of this life1 and look back1 perhaps1 on many hairbreadth escapes from eternal death6 ,there1 to dwell on the wonders of divine love and mercy exercised towards you1 and often in things which you once thought to be against you6 ,who would not willingly suffer many deaths to enjoy these things8 ,such considerations are animating in duty1 and supporting in times of trial4 ,if realized1 we shall adopt the language of the suffering apostle--,none of these things move me1 neither do ,i count my life dear to myself1 that ,i may finish my course with joy--and share such blessed society--such inconceivable felicity and glory in my ,father's house above1 in which are many mansions6 99 99 99 99 99 99 ,,sermon ,,xxviii4 ,the ,danger of ,deviating from ,divine ,institutions4 ,colossians ii1 #h4 ,beware lest any man spoil you through philosophy and vain deceit1 after the tradition of men1 after the rudiments of the world1 and not after ,christ4 ,st4 ,paul was the apostle of the ,gentiles4 ,the care of the churches gathered among them devolved particularly on him4 ,at the writing of this epistle he had no personal acquaintance with the church to which it is addressed499 ,epaphras1 a bishop of the ,colossians1 then his fellow prisoner at ,rome1 had made him acquainted with their state1 and the danger they were in from false teachers1 who1 during the absence of their minister1 labored to turn them from the duplicity of the gospel2 and this letter was written1 through divine influence1 to guard them against those deceivers1 and persuade them to abide in ,christ4 99 ,verse #a4 ,to this end he counselled them to keep to the divine directions1 carefully avoiding every alteration1 or addition1 which might be urged upon them by uninspired men1 though they might come with a shew of wisdom and humility1 and profession of regard to the honor of ,god and happiness4 ,many of the most successful attacks on ,god's earthly kingdom have been made in this way4 ,open rebellion against ,god1 is found chiefly on those who have no faith in him2 who are therefore devoid of his fear4 ,others are tempted mostly to other sins1 and induced to make indirect opposition to the divine government1 from them1 the tempter hides the truth1 and leads them into error1 and thus causes them to pull down the cause which they aim to build up1 and fight against ,god with a view to serve him4 ,so much of ,god appears in his works1 that comparatively few can be made to doubt his existence1 or his providential government4 ,hence few are prevailed with to renounce his fear and rise directly against him2 but many are deceived1 and consequently engaged to act with his enemies4 ,here a common source of seduction hath been suggesting improvements on divine institutions--that this and that1 which ,god hath not ordered1 would help his cause and promote his interest4 ,sometimes the improvements are attempted under pretence of divine order1 and urged with his authority2 but this veil is not always spread over endeavors to change his institutes4 ,they are often urged as means adapted to help his cause1 without pretence to divine order requiring the use of them2 ,much1 it is alleged1 is left to human discretion4 ,this taken for granted1 the rest is easy4 ,it is only to say these measures are wise and good1 calculated to help on the cause of ,god1 and whoever denies it1 is considered as fighting against ,god4 ,thus men are led away from the divine institutions to those of human invention4 ,human wisdom is exalted above divine2 and all with a view to glorify ,god6 ,thus was the tempter laboring1 through the instrumentality of his agents1 to seduce the ,colossians1 when this epistle was written1 and it is chiefly intended to counteract their influence1 and prevent that church from being moved away from the hope of the gospel1 which they had received4 ,in discussing the subject1 ,we shall first glance at the measures used by those deceivers--then consider the success which hath attended this mode of fighting against ,god1 and seducing mankind1 adding a few observations on the influence of tradition and the rudiments and customs of the world4 ,the ,colossian seducers appear to have been of two kinds--,jewish and ,gentile4 ,the former seem not to have differed from those at ,rome1 ,corinth1 ,galatia1 and those in ,judea4 ,they were ,jewish ,christians1 who were so attached to the ,mosaic ritual1 that they wished to continue it1 and graft ,christianity upon it1 rendering the religion of ,christ only an appendage to that of ,moses4 ,they insisted that the ceremonial law remained in force--insisted especially on the observance of circumcision2 and probably on the traditions so highly valued by the ,pharisees4 ,but the apostle assured this ,gentile ,church1 that they were complete in ,christ1 and needed nothing of this kind to recommend them to ,god1 or to secure his favor--that ,christ had blotted out the hand writing of ordinances1 and taken it away1 nailing it to his cross--that the ceremonial law1 being only a shadow of good things to come1 was fulfilled in ,christ1 and no longer obligatory2 and warned them to stand fast in their ,christian liberty1 and suffer no man to judge them respecting such things1 or impose such burdens upon them4 ,the ,gentile seducers were converts from ,paganism1 and no less eager to introduce the tenets and rites of their superstition4 ,one of the errors1 which1 from the particular mention made of it1 they seem to have urged1 was the worshipping of angels1 ,let no man beguile you of your reward1 in a voluntary humility and worshipping of angels1 intruding into those things which he hath not seen1 vainly puffed up by his fleshly mind4 99 99 ,verse #ah4 ,mankind seem1 at a pretty early period1 generally to have given into the idea of so vast a distance between ,god and man1 that man is unworthy to come into his presence1 and can approach him acceptably only through a mediator4 ,but just views of a mediator were never communicated to the scattered branches of our race1 or soon lost from among them4 ,most of the heathens offered religious homage to departed heroes2 or to those who had been revered while inhabitants of earth4 ,to them were their prayers addressed1 that they might bear them to the ,god of nature1 and by their influence render him propitious4 ,here was the appearance of humility--,so sensible of their unworthiness that they dared not approach ,god in their own names1 or present their own petitions--others who had ceased to sin1 and been admitted to the divine presence1 must intercede for them4 ,but this was a voluntary humility--not ordered of ,god--a mere matter of human invention4 ,a mediator is indeed necessary for man since the fall2 but man is not left to choose his mediator4 ,one every way suitable is provided1 through whom we may have access to ,god3 ,there is one ,god1 and one ,mediator between ,god and men1 the man ,christ ,jesus4 ,the apostle further observes1 that those who directed them to worship angels1 arrogated a knowledge of matters not revealed4 ,god hath given no intimation of such use to be made of angels1 but ordered man to approach him in the name of ,christ4 ,those who go to ,god in other ways1 or depending on other intercessors1 are said not to hold the head4 99 ,the head of every man is ,christ4 ,such people will lose their reward4 ,let no man beguile you of your reward1 in a voluntary humility and worshipping of angels--,the rewards of grace are promised to obedience but not to willful worship1 or voluntary humility4 ,the utmost these can hope is forgiveness4 99,verse #i4 #a ,corinthians xi4 #c4 ,when ,paul assured the ,colossians that they were complete in ,christ1 he had reference to the errors of all the deceivers who were laboring to seduce them4 ,gentile philosophy is as useless to the ,christian1 as ,jewish rites4 ,christ hath the fulness of the ,godhead dwelling in him4 ,we' have only to rely on divine mercy1 through faith1 in him1 and we shall not be ashamed4 ,such we conceive to be the sum of the instructions and warnings here given to the ,colossians4 ,they were only to keep to the divine directions1 and seek salvation agreeably thereto1 regardless of the traditions of men and rudiments of the world4 ,all error is deviation from divine rule4 ,to this men are tempted with a view to honor ,god4 ,this is a fruitful source of error4 ,and when error is once generated1 it is often diffused and perpetuated by tradition1 custom1 and the rudiments of the world4 ,we proceed to consider the success which hath attended this mode of fighting against ,god--that is1 suggesting improvements on divine institutions and appointments4 ,the first attempt to seduce our race seems to have been of this kind4 ,the woman being deceived was in the transgression1 ,made upright1 she could not have been persuaded to disobey ,god1 unless she was led to believe that she might1 some how1 honor ,god in consequence of that disobedience4 ,but how8--,in the day ye eat thereof1 then your eyes shall be opened2 and ye shall be as gods1 knowing good and evil--,then she could honor ,god better than while destitute of knowledge which would liken her to superior intelligences4 ,and when the woman saw that the tree was good for food1 and that it was pleasant to the eyes1 and a tree to be desired to make one wise1 she took of the fruit thereof and did eat4 ,thus some suppose the tempter to have prevailed against her4 ,it may be thought strange that she should expect good to rise out of evil4 ,her descendants have often entertained such expectations2 but they are depraved1 and their minds are darkened4 ,whether this was the sophism by which ,satan's victory was obtained1 we presume not to determine4 ,it is however certain that he prevailed by deception2 by persuading our common mother that advantage would accrue from ceasing to follow the divine directions4 ,cain1 her eldest son1 fell into a sin of the same kind2 was induced to change divine institutions4 ,cain brought the fruit of the ground an offering unto the ,lord1 instead of the firstlings of the flock4 ,the fruit of the ground did not typify the sacrifice of ,christ1 and had not been ordered of ,god4 ,it was a mode of honoring him of ,cain's devising4 ,he thought to improve on divine appointments2 or dared to change them to suit his circumstances4 ,cain was a tiller of the ground4 ,the fruits of the ground were the product of his own labors --,of such as he had1 he would bring his offering4 ,what advantage would accrue from changing with his brother to procure what ,god had required8 ,god needed nothing and could receive nothing from his creatures4 ,abel believed himself under obligation to conform to the divine order1 and in that way to seek the divine favor4 ,cain had not this faith4 ,he was confident that another way would do as well2 and followed the dictates of his own fancied wisdom4 99 ,therefore their different reception4 ,had ,cain been equally obedient with ,abel no difference would have been made4 ,cain is appealed to1 to judge of this matter for himself--,if thou dost well1 shalt thou not be accepted8 ,,to do well1 is to regulate principle and practice by the divine order2 in both these ,cain was deficient4 ,they are commonly united4 ,error in principle occasions error in practice4 99 ,these are not mere conjectures--they are intimated by ,st4 ,jude1 when he declares the schismatics of his day have gone in the way of ,cain and ,core4 ,core1 or ,korah1 certainly attempted to change a divine order by which the functions of the priesthood were appropriated to the family of ,aaron4 ,and the schismatics1 who were contemporary with the apostles1 set themselves up for teachers in the church without a regular1 or supernal call to the ministry4 ,these went in the way of ,cain4 ,his sin must therefore have been a departure from divine institutions4 ,not many ages after the deluge idolatry was introduced into the world1 and corrupted and spoiled the worship of ,god4 ,this seems to have been1 at first1 a design to improve on the homage which was paid to the true ,god4 ,adoration offered to other than ,god1 is idolatry4 ,this is of two kinds--that offered to angels1 and departed spirits1 and that offered to the heavenly bodies and to images4 ,the former is said to have been originally designed to engage those to whom it was addressed to act the part of mediators with ,god4 ,the heavenly bodies were adored as the supposed residences of ,deity4 ,image worship was intended to help devotion4 ,it was thought that visible representations would serve to impress a reverence for the objects of worship on the mind1 and solemnize the heart4 ,with this view1 images and paintings were introduced into temples and places of worship4 ,they appeared to have effect4 ,the worshippers seemed more devout4 ,a happy discovery1 which had not occurred to ,omniscience6 ,to increase the good effects1 further improvements were suggested4 ,images were made of the precious metals1 and enriched with gems and costly attire1 and art was exhausted to embellish them4 ,they were also consecrated with magnificent and solemn rites4 ,after consecration1 the celestials to whom they dedicated1 were supposed to descend and dwell in them1 and thus to be present with their worshippers1 to hear their prayers1 witness their gratitude1 and smell a sweet savor in their sacrifices4 ,and as temples were built1 and images consecrated chiefly to inferior deities1 who were worshipped as mediators1 the homage which was paid to them was suited to the conceptions which the worshippers entertained of the objects of their worship2 and being mostly taken from among men1 the offerings were adapted to the characters which they had respectively sustained while resident in the body4 ,hence the homage paid to ,baal1 ,moloch1 ,mars1 ,bacchus1 ,venus and others4 ,thus every abomination was sanctioned1 and made an object of religion6 ,the use of images was common among the ,easterns at an early period1 and communicated to the ,hebrews1 who were conversant with them1 before their settlement in ,canaan4 ,in ,egypt1 or certainly in the wilderness it was found among them4 ,they were particularly guilty of this sin while ,moses was on the mount with ,god4 ,and the use which they then made of images was the same which hath been mentioned4 ,as soon as the golden calf was finished1 ,aaron1 who had entered into their views1 made proclamation--,tomorrow is the feast of the ,lord--of ,jehovah4 ,moses1 who had greatly helped them in the worship and service of ,god1 was gone1 and the idol was intended to supply his place2 to help their devotion1 and excite them to honor the true ,god6 ,up make us ,gods-- for this ,moses--we wot not what is become of him4 ,the idolatrous worship of the ,romanists in later ages is of the same kind4 ,their churches abound with rich images1 and are adorned with exquisite paintings2 the likeness of ,christ agonising on the cross1 and other affecting representations1 designed to impress religious subjection the heart and excite devotion4 ,such is the use which they profess to make of them4 ,and they seem not devoid of effect4 ,protestants who have attended their worship1 have observed greater appearances of fervor1 and greater moving of the passions1 than are usual in the religious assembles of other denominations of ,christians4 ,and their adoration of angels and departed saints1 is only as of mediators and intercessors1 who may present their prayers1 and obtain favor for them--the very idolatry of paganism4 ,in these things there is a shew of wisdom and humility--wisdom to devise means to impress a sense of religion1 and humility to draw nigh to ,god by the intervention of those more worthy than themselves2 and the means seem not destitute of influence2 they produce warm zeal1 and all the fervor of devotion2 yea1 all those feelings and emotions which are thought by some to constitute the offence of religion4 ,and why is not all this right8 ,why are not these ways of honoring ,god and exciting devotion commendable1 when they render the worshipper thus fervent in spirit to serve the ,lord8 ,the reason is obvious--they are not required--yea1 they are forbidden of the divine ,sovereign4 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve4 ,thou shalt not make unto thee any graven image1 or any likeness of any thing that is in heaven above1 or in the earth beneath1 or that is in the waters under the earth--,i the ,lord thy ,god am a jealous ,god4-- ,pretending to honor ,god by direct disobedience is peculiarly affrontive4 ,such worshippers provoke him to his face4 ,their offerings his soul hateth4 ,they are a smoke in his nose1 and a fire that burneth all the day4 ,every thing of this nature1 whatever may be its design1 is rebellion against ,god4 ,against no other sin hath he manifested greater indignation4 ,no instance can be adduced of such homage being accepted1 or of good resulting from such worship4 ,yea1 it hath commonly been followed with the severest marks of the divine resentment4 ,witness the evils which came upon ,israel when they made the golden calf1 to help their devotions4 ,witness those which fell on the family and kingdom of ,jeroboam1 when he forsook the appointed worship of ,god1 and the ministry of the ,levites whom ,god had appointed to wait at the altar4 ,jeroboam did not introduce the worship of ,baal1 or the other heathen gods4 ,this was done afterwards by the influence of ,jezebel4 ,he only appointed other places of worship1 beside that which ,god had chosen1 and consecrated others to minister who had not the attachments of the ,levites to the house of ,david and city of ,zion1 and made images to help the devotion of his people2 and lo6 his family perish2 a brand of infamy is set on his name2 and because his people walk in his ways1 they are finally broken and cease to be a people6 ,the divine resentment of attempts to change the ordinances of ,god1 or make innovations in his worship even where they seem to have been done out of concern for his honor1 is left on record in his word4 ,saul once offered sacrifice4 ,the necessity of his affairs seemed to require it4 ,he professed to have done it with reluctance1 but to have thought it his duty--,i said the ,philistines will come down upon me1 and ,i have not made supplication unto the ,lord3 ,i forced myself therefore1 and offered a burnt offering4 ,but ,saul was not of the family of ,aaron1 to whom the right of sacrificing solely appertained by divine appointment4 ,hence instead of conciliating the divine favor1 his officious zeal offended heaven--for that act of disobedience he was threatened with deposition2 and a repetition of attempting to improve on divine orders1 in sparing the best cattle of ,amelek to sacrifice unto the ,lord1 confirmed the sentence1 99 placed another on the throne1 and led to the ruin of the rebellious prince4 ,uzzah only put forth his hand to steady the trembling ark1 and was struck dead for his rashness1 beside the ark of ,god4 99 #a ,samuel xiii4 #a-ad1 xv4 #ae-ac4 #b ,samuel vi4 #f1 #g4 ,some spoiled through philosophy and vain deceit1 have made changes in the divine institutions1 and attempted improvements upon them1 since the commencement of the gospel day4 ,this hath been a leading trait of character in the chiefs of the ,romish church4 ,many of the heads of that communion have signalized themselves in this way4 ,and some of their alterations have operated to impress what was thought to be religion1 as hath been observed4 ,another way in which they have manifested the same disposition hath been the multiplying of holy days4 ,under various pretences1 nearly half the days in the year have been consecrated to religion1 by order of those gods on earth4 ,some real1 and many fictitious saints1 have days consecrated to their memory4 ,here is a great shew of wisdom1 and zeal for ,god1 and his cause in the world2 calling men so often from their temporal concerns to attend to the duties of religion6 ,who can do other than approve it8 ,doubtless many have been deceived by appearances1 and considered those as wise and good who have done these things4 ,but this is far from being their character4 ,these have been the doings of ,antichrist1 the ,man of sin --the ,son of perdition6 ,because of these things cometh the wrath of ,god1 on the children of disobedience6 ,all these specious measures are no better than ,saul's sacrificing1 ,uzzah's steadying the ark1 and the use of images in divine worship6 ,they are opposition to the orders of the ,most ,high1 and rebellion against him4 ,six days shalt thou labor and do all thy work1 but the seventh day is the sabbath of the ,lord thy ,god2 in it thou shalt not do any work --,whoever takes it on himself to alter this appointment1 thinks to change times and laws2 which was foretold of him who should speak great words against the ,most ,high4 99 99 ,daniel vii4 #be4 ,the ,lord's day1 is the only day which ,god hath sanctified under the gospel dispensation4 ,this infinite wisdom judged sufficient4 ,had more been requisite1 more would have been consecrated by divine order4 ,but not a hint of any other holy day is to be found in the ,new ,testament4 99 99 99 99 99 ,neither the day of ,christ's birth1 death1 resurrection or ascension appear to have been regarded as holy time1 or any way distinguished from the other days of the year1 during the apostolic age4 ,the former of these is not marked in the scriptures4 ,whether it happened on the twentyfifth of ,december1 or at some other season is uncertain4 ,so are the times in which the apostles and primitive ,christians suffered martyrdom4 ,these events are veiled4 ,divine providence hath hidden them from mankind1 probably for the same reason that the body of ,moses was hidden from ,israel--to prevent its being made an object of idolatrous worship--or for the same which is supposed to have occasioned our ,lord's seeming neglect of his mother1 and his severer reproof given to ,peter1 than to any other of his disciples--,get thee behind me ,satan2 namely1 that idolatrous honor1 which he foresaw would be afterwards paid them by some called ,christians4 ,easter is once mentioned in our translation of the ,new ,testament2 but it is not found in the ,greek original4 ,the word there used is ,pasxa1 the ,passover4 ,it is mentioned only to note the time in which ,herod intended to have brought forth ,peter and delivered him up to his enemies4 99 99 ,acts xii4 #d4 99 99 99 99 99 ,occasional calls there may be to fasting and thanksgiving2 and we have scripture warrant for attending them in their seasons4 ,but fixing on certain days of the year1 or month1 statedly to call men from their secular business to attend to religion1 and requiring the consecration of them to religion is adding to the book of ,god4 ,however well intended1 it goes on mistaken principles1 and however specious in appearance1 is affronting the wisdom and authority of heaven4 ,most of the errors referred to above1 are found among ,pagans or ,catholics2 but is nothing of the same kind chargeable on ,protestants8 ,are there not with us sins against the ,lord our ,god8 ,and of the same nature with those we have been contemplating8 ,the knowledge of other's errors in ay be for our warning2 but the knowledge of our own is requisite to our reformation4 ,where then are we directed of ,god1 religiously to observe ,christmas1 ,lent1 or ,easter8 ,where to attend the eucharist only twice or thrice a year2 and never without one1 or more preparatory lectures8 99 ,where to add a third prayer at the administration of that ordinance1 when our divine pattern only blessed the bread before he distributed it to his disciples1 and gave thanks to the ,father1 before he divided to them the cup8 ,where are we directed to attend quarterly seasons of prayer1 or to hold weekly conferences for religious purposes8 99 99 99 99 99 99 ,we would not be understood to intend that all religious meeting on week days are unlawful4 ,special occasions often require them4 ,but the ,lord's day is the only time set apart by divine order for the stated attendance4 ,no other hath he consecrated to the business of religion4 ,neither would we be considered as denying the legality of ever uniting to seek the ,lord previous to the celebration of eucharist4 ,we may look to ,god to assist and accept us in every duty4 ,but if we consider these preparatory exercises as indispensibly requisite1 and as constituting a part of the duty1 we do it without divine warrant4 ,from an attention to the gospel history1 we are induced to believe that the celebration of that ordinance constituted a part of the common duties of every ,lord's day1 while the apostles ministered in the ,christian church2 and that an attendance at the sacramental table1 was not distinguished by any special preparatory exercises1 diverse from those which anteceded other sanctuary duties4 ,no trace of distinction1 in these respects1 is to be found in scripture2 neither precept nor example can be adduced to support it4 ,whence then its origin8 ,acts xx4 #g4 ,did not it derive from ,rome8 ,we know the errors of the ,romish church relative to the eucharist2 and their tendency to induce a belief that it is more holy1 and requires greater sanctity in communicant1 than is requisite to an attendance on other ordinances4 ,and the same notion is prevalent and many who have withdrawn from the communion of that church4 ,many serious people who attend other religious duties with pleasure and advantage1 are afraid to obey ,christ's dying command6 ,is not this a relic of popery8 ,when ,luther left the papal communion1 his reformation1 particularly relative to this ordinance1 was but partial4 ,many other protestants retain a tinge of catholic leaven4 ,is not the distinction respecting the sanctity of divine ordinances from this source8 ,it is not found in the gospel4 ,if the exercises under consideration serve to perpetuate this unscriptural distinction1 and to drive men from a plain and important duty1 they have a baleful effect4 ,they may be well intended4 ,doubtless they are so by the generality of those who attend them4 ,it is painful to be obliged to dissent from men whom we receive as brethren1 and revere as ,christians4 ,but after much deliberation1 such are our views of the subject before us2 and we offer them to the serious consideration of the followers of ,christ4 99 99 99 99 99 ,but these are well intended4 ,so probably was ,uzzah's steadying the ark--,but some of these do help on the cause of ,god1 and even more than the stale attendance on ,lord's day duties4 ,so thought those who introduced images and paintings into churches4 ,some indeed attend those who neglected ,lord's day duties4 ,have we then discovered defects in the divine plan6 ,and do we feel ourselves capable of making emendations in it6--,of teaching eternal wisdom how to rule6--,how to effect its purposes of mercy6 ,beware lest any man spoil you through philosophy and vain deceit1 after the tradition of men1 after the rudiments of the world and not after ,christ4 ,vain man would be wise--,he naturally thinks himself qualified1 even to ameliorate divine institutions4 ,temptation to this sin coincides with a natural bias in depraved humanity4 ,many and very mischievous errors have issued from it4 ,would we escape the snare1 we must listen to the apostle speaking in the text4 ,the sum of his advice is to keep to the divine directions1 especially in matters of religion4 ,these are contained and plainly taught in the holy ,scriptures1 which we have in our hands1 and of the sense of which we must judge for ourselves2 remembering that we are accountable to ,god the judge of all4 ,as some are spoiled through philosophy and vain deceit1 others are corrupted by regard to the tradition of men and rudiments of the world4 ,this endangered the ,colossians1 and eventually ruined the church at ,rome4 ,the leading errors of paganism were thereby introduced into that ,christian church1 and rendered it completely antichristian4 ,errors which seemed to have been destroyed by ,christianity1 were again revived1 and the abominations which they had occasioned1 were acted over again with enlargements6 ,the traditions of men and rudiments of the world1 have still their seducing influence4 ,most men swim down with the current of the times --adopt the sentiments and conform to the usages of those with whom they live4 ,the popular scheme of religion1 they consider as the orthodox scheme1 and the religion of the land1 the true religion4 ,therefore is one nation ,papists1 another ,protestants1 one ,calvinists1 another ,lutherans4 ,these differences of sentiment do not arise from differences in the mental constitutions of nations1 but from the accidental differences of situation4 ,few have sufficient independence of mind to judge of themselves what is right4 ,many who call ,christ ,lord1 receive for doctrines the commandments of men4 ,therefore doth religion vary like the fashions of the world4 ,was the fashion of the world to be the rule of judgment1 it might be wise to follow it3 ,but we must every one give an account of himself to ,god1 and be judged by the rule which be hath given us4 ,it becomes as therefore to call no man master1 because one is our ,matter1 even ,christ4 ,to him we are accountable4 ,at our peril do we neglect obedience to his commands4 ,it concerns us to do all things according to the pattern drawn out before us in the ,scriptures4 ,against the natural bias to affect improvements on divine institutions1 and against the prevalence of fashion and contagion of popular opinion1 we should be particularly on our guard4 ,for cursed is every one who confirmeth not all the words of ,god's law to do them1 and all the people shall say1 ,amen4 99 99 99 99 99 99 ,,sermon ,,xxix4 ,the ,sins of ,communities ,noted and ,punished4 ,matthew xxiii4 #cf4 ,verily ,i say unto you1 ,all these things shall come upon this generation4 ,this is predicated of the judgments of ,god on those who had shed the blood of his saints4 ,the ,savior declares that all the righteous blood which had been shed on the earth from that of ,abel down to the gospel day1 should come on that generation6 ,but is not this unreasonable and contrary to the ,scriptures8 ,far be wickedness from ,god and iniquity from the ,almighty4 ,for the work of man shall be render unto him1 and cause every man to find according to his ways--,the righteousness of the righteous shall be upon him1 and the wickedness of the wicked shall be upon him4 ,such is the language of revelation4 ,and is not that of reason the same8 ,will reason justify punishing some men for other men's sins8 ,those who lived in the days of our ,savior had no share in the murder of ,abel1 or of many others who had died by wicked hands4 ,those dire events had been accomplished before they had existence4 ,how then could they be answerable for them8 ,to solve this mystery we must consider man in a twofold view--as an individual and as the member of a community4 ,as individuals mankind are solely accountable for the parts which they act personally4 ,in the judgment of the great day1 they will only be judged for the use which they shall have made of the talents committed to them here--,we must all appear before the judgment seat of ,christ2 that every one may receive the things done in the body1 according to that he hath done1 whether good or bad1 ,but every individual is a member of the human race1 and of some community4 ,the race1 as such1 and the larger branches of it1 the nations and empires into which it is divided1 are amenable to the ,supreme ,governor1 and liable to punishment1 if in their public characters1 they rebel against him4 ,and righteous individuals1 may be involved in the judgments sent to punish the sins of the community to which they belong4 ,they often are so4 ,personal rectitude is not designated by an exemption from national calamities4 ,discriminations will eventually be made in its favor1 but not here4 ,here all things come alike unto all1 and there is one event to the righteous and the wicked4 ,to shew such to be the general rule of the divine administration in the government of the world1 is the design of the following discourse3 ,which will explain the text4 ,the world1 and the communities into which it is divided1 have their probation no less than persons2 and there are reasons in which ,god enters into judgment with them and adjusts retributions to their moral states4 ,in discussing the subject1 we shall treat1 first of families1 then of larger communities1 and of the world4 ,the first family of our race affords an example to our purpose4 ,before that family was increased by a single branch issuing from it1 it rebelled against ,god1 and ,god entered into judgment with it1 and punished its sin upon it4 ,and the punishments was not restricted to the offending pair1 but extended to their race in common with themselves3 ,all were doomed to sufferings and death in consequence of their sin4 ,and the sentence hath been executing upon them from that period to the present time4 ,mankind have gone through life sorrowing2 and death hath reigned even over those1 who have not sinned after the similitude of ,adam's transgression4 ,neither have discriminations been made in favor of the saints1 but they have been involved in the general calamity1 and groaned with the rest of the creation4 ,in some respects this was an exempt case1 but in the general diffusion of punishment on the various branches of the family1 it accords with the divine administration respecting other families1 as appears from sacred history1 and from the general history of the human race4 ,countless examples might be adduced4 ,the murder of ,abel was not punished solely on ,cain1 but also on his family4 ,the ground cursed for his sin1 did not yield to them its strength2 and they were deprived of those religious instructions which they would no doubt have received1 had their father dwelt in the presence of the ,lord1 or remained in the family of ,adam which contained the church of ,god4 ,many of the evils which fell on that sinner1 fell also on his children and rested on them till the extinction of his race by the deluge4 ,similar were the consequences which followed the sins of ,ham and ,esau3 ,but these more properly rank under the head of communities3 ,but instances of families which have suffered1 yea perished1 by judgments sent to punish the sins of their heads1 often occur4 ,when sundry of the princes of ,israel rebelled against ,god in the wilderness1 and attempted a subversion of the government which ,god had instituted for his people1 they did not perish alone1 but their families perished with them1 though no intimations are given that they were all partakers in their sin--yea1 though it is more than intimated that some of them were not capable of partaking in it --,they came out and stood in the doors of their tents1 and their wives1 and their sons1 and their little ones4 ,and as soon as ,moses had warned the congregation1 and foretold the manner of their death1 the ground clave asunder that was under them1 and the earth opened her mouth and swallowed them up1 and their houses--and they and all that appertained to them went down alive into the pit1 and the earth doted upon them2 and they perished4 99 99 ,numbers xvi4 #bg-cc4 ,to these might be added the families of ,achan1 ,eli1 ,saul1 ,jeroboam1 ,baasha1 ,ahab and others4 ,no special personal guilt was found on many members of these families4 ,they died to expiate family guilt4 ,we know of none chargeable on ,abimelech1 or the other priests who were slain by order of ,saul4 ,the sins of ,eli and his house1 were punished upon them1 agreeably to the divine denunciation1 first by a nameless prophet2 afterwards by ,samuel4 ,in one of the sons of ,jeroboam1 were found good things toward the ,lord ,god of ,israel3 ,therefore was he removed by an early death1 and the residue of the family were afterwards destroyed with the sword to punish the sin of the father1 who had sinned and made ,israel to sin4 ,the divine administration is still the same4 ,in later ages instances might be adduced1 especially among princes1 of families extirpated 7after a term of family probation1 which had been abused by wickedness and dishonored by crimes7 to punish family guilt4 ,but these might be more liable to be disputed than those recorded in sacred history4 ,though we think it evident1 from common observation1 that the curse of heaven usually rests on the descendants of those who cast off the fear of ,god and harden themselves in sin1 and that ,god visits the iniquities of fathers on their children4 ,we turn our attention next to larger communities4 ,here we find the divine administration regulated by the same rules4 ,morals are as necessary to larger communities as to families1 or individuals1 alike required of them4 ,and they are equally amenable to ,,him who is over all1 and receive like returns from his impartial hands1 according to their works4 ,the chief difference made between communities and persons1 respects the time and place1 in which they are judged and rewarded3 ,respecting the former1 they take place in this world2 respecting the latter1 in that to come4 ,persons will live again after death4 ,communities1 as such1 exist only here4 ,here therefore communities must be remunerated sic4 ,they are so4 ,god tries them1 and proportions retributions to their moral state4 ,righteousness exalteth a nation2 but wickedness degrades and destroys it4 ,the strength and happiness of a people are proportioned to their morals1 and increase and diminish with them4 ,perhaps it will be said1 ,these are the natural conferences of moral good and evil4 ,they are so4 ,and these consequences are the effects of divine order2 of the constitution which ,god hath established4 ,hence the divine declaration by the prophet3 ,at what instant ,i shall speak concerning a nation1 and concerning a kingdom1 to pluck up1 and to pull down1 and to destroy2 if that nation against whom ,i have pronounced1 turn from their evil1 ,i will repent of the evil that ,i thought to do unto them4 ,and at what instant ,i shall speak concerning a nation1 and concerning a kingdom1 to build and to plant it2 if it do evil in my fight1 that it obey not my voice1 then ,i will repent of the good wherewith ,i said1 ,i would benefit them4 99 99 ,jeremiah xviii4 #g-aj4 ,this declaration is verified in the divine administration4 ,god often bears with nations and communities1 even to long suffering2 but if they continue to revolt1 he fails not to punish their sin upon them4 ,when a community hath filled up the measure of its iniquity1 judgment is executed upon it2 not according to the moral character of those who then compose it1 but according to its character considered as a nation which hath been tried ,god's appointed time4 ,while a community is on trial its conduct is recorded2 its acts of disobedience to the divine ,sovereign are charged to the community1 and when its probation ends1 they are brought into the reckoning and punished upon it1 unless repentance and reformation intervene and prevent it4 ,that the sin of the ,amorites was not full1 was assigned as a reason for deferring the settlement of ,abram's race in the land of ,canaan4 ,god would not enter into judgment with them1 till the measure of their guilt had reached a certain height2 but the sins of every generation helped to swell the account1 till they were ripe for ruin4 ,the ,hebrews were then ordered to destroy them utterly--every thing that breathed4 ,it was not the sins of only that generation which occasioned this sentence1 but the sins of the nations4 ,many individuals who had no personal guilt were included in the sentence1 and destroyed by its execution4 ,the infants perished with the adults4 ,the divine judgments executed on other wicked communities1 have been similar4 ,sodom1 and her daughters were each of them a petty kingdom2 and when they had severally filled up the measure of their crimes1 they all perished together1 old and young4 ,if more examples are desired1 look to the seed of ,jacob4 ,that people had a long probation2 but when they had filled up the measure of national guilt1 their sins were brought to remembrance and punished upon them4 ,the ten tribes revolted from ,god1 when they left the house of ,david and set ,jeroboam on the throne4 ,for more than two centuries and an half ,god waited with them1 and warned them of the evils which their sins would bring upon them2 but they repented not4 ,when their iniquity was full1 he gave their enemies power over them2 rooted them up out of the good land which he had given their fathers1 and scattered them beyond the river4 ,the kingdom of ,judah remained about an hundred and thirty years after ,ephraim was broken that he was not a people4 ,those1 who adhered to the house of ,david did not revolt so early as those who seceded at the division of the kingdom4 ,divine worship according to the law of ,moses1 was kept up among them2 and several pious princes reigned over them4 ,but though the progress of impiety was less rapid than in the other kingdom1 there was a departure from the living ,god1 and idolatry and immorality prevailed1 till they also filled up the measure of their sins4 ,then1 impartial heaven stretched over ,jerusalem the line of ,samaria1 and the plummet of the house of ,ahab4 99 99 #b ,kings xxi4 #ac4 ,the generation on which those judgments were executed was greatly depraved1 and like the men of ,sodom1 sinners exceedingly2 but their sins alone would not have occasioned those desolations2 they were added to the national account1 and filled up the measure of national guilt4 ,one of their kings did much to swell that account4 ,mention is made1 more than once1 of his sins1 particularly of the innocent blood which he shed1 as fixing the doom of the nation1 rendering prayer for it unavailing and its ruin inevitable4 ,though ,moses and ,samuel stood before me1 yet my mind could not be towards this people3 ,cast them out of my sight2 ,i will cause them to be removed into all the kingdoms of the earth1 because of ,manassah1 the king of ,judah1 for that which he did in ,jerusalem4 99 ,wantonly shedding the blood of his subjects1 was one of the sins charged upon him4 ,this sin is1 in a sense1 unpardonable4 ,blood defileth the land2 and the land cannot be cleansed of the blood that is shed in it1 but by the blood of him that shed it4 ,manasseh's blood was not shed4 ,therefore was the land destined to suffer1 ,josiah1 who reigned after ,manasseh1 was pious2 but after he had done every thing in his power to atone for the sins of his fathers1 and reclaim the nation1 and not wholly without effect1 it is expressly noted that the ,lord turned not from the fierceness of his wrath1 wherewith his anger was kindled against ,judah1 because of all the provocations that ,manasseh had provoked him withal4 ,and after the judgments had been executed1 it is again remarked that they were sent to punish the sins of that wicked ruler--,surely at the commandment of the ,lord came this upon ,judah1 for the sins of ,manasseh1 according to all that he did2 and also for the innocent blood that he shed1 for he filled ,jerusalem with innocent blood1 which the ,lord would not pardon4 99 ,jeremiah xv4 #a-d4 ,numbers xxxv4 #cc4 #b ,kings xxiii4 #bf1 xxiv4 #c1 #d4 ,manasseh was gone off the stage2 so were all who had shared in his guilt2 that prince had1 moreover1 repented and obtained personal forgiveness2 but his crimes had filled up the measure of national wickedness1 and judgment must follow4 ,there was no remedy4 ,these are conclusive evidence that the sins of a people1 and especially of the rulers of a people1 which are not punished by the civil arm1 are charged to the people1 and eventually punished upon them4 ,as there are seasons in which ,god judgeth nations and communities1 and renders to them according to their works1 there are also seasons in which he doth the same by the world4 ,that this will be done at the end of the world1 or at the judgment of the great day1 is not matter of doubt with believers in revelation4 ,but some other seasons of divine judgment are now more particularly intended4 ,for there are seasons in which ,god's judgments are abroad in the earth--in which the sins of the world seem to be brought to remembrance1 and punished on its inhabitants4 ,eminently such was the six hundredth year of the life of ,noah4 ,when the earth was corrupt before ,god1 and filled with violence1 he entered into judgment1 and punished the sin of the world1 in the destruction of its inhabitants4 ,god did not do his work1 his strange work1 or bring to pass his act1 his strange act1 as soon as the wickedness of man was great1 and every imagination of the thoughts of his heart only evil continually4 ,he waited long4 ,but when the vast term allowed to antediluvian sinners was expired1 he swept off a race who had been disobedient while long suffering mercy waited with them4 ,the sin of the world was then full4 ,human guilt had long been augmenting1 and at length occasioned that awful display of divine justice4 ,many who were at that time destroyed were1 no doubt great and old offenders2 but many others differed from them1 were but entering on life1 not capable1 of personal guilt1 yet they were involved in the general calamity4 ,those of every character perished together1 ,the flood came and took them all away4 ,there hath been no other season in which the divine judgments toward the whole world have been so signally manifest as at the deluge4 ,there have however1 been times in which they have been very general and very severe4 ,one of those times was at hand in our ,savior's day4 ,on the generation which lived when he suffered for the sins of men1 were some of the vials of divine wrath poured out1 though not those in which the wrath of ,god was filled up4 ,perhaps at no period yet past1 that of the deluge excepted1 hath ,god visited the sins of men with greater severity4 ,if the divine judgments fell then more particularly on the ,jews1 the other nations did not escape4 ,if the ,jews suffered more than others1 there were reasons2 nor are they wholly concealed4 ,the ,jews had enjoyed greater religious privileges than others--had more means of instruction in divine things1 and had neglected and abused them1 and seem to have more completely filled up the measure of their iniquity than any other people4 ,to whom much is given1 of them is the more required2 and those who know their duty and yet do things worthy of stripes shall be beaten with many stripes4 ,god was also at that time avenging the righteous blood which had been shed upon the earth--the blood of his saints who had been martyred1 of which more than a double portion was chargeable on that people4 ,they had of old killed the prophets1 and persecuted those who had been sent of ,god to warn them from their ways4 ,the same was still their governing temper1 and to a greater degree than at any former period of their history4 ,they were also the church of ,god2 and he was now entering into judgment with his church1 as a community the measure of whose iniquity was full4 ,this was nearly their situation when the ,savior addressed them1 as in our context--,fill ye up the measure of your fathers4 ,,this was not a command1 but a prediction of what was then nearly accomplished2 and he told them how it would be completed--by their killing and crucifying the messengers of heaven1 at whose head was the divine messenger who then addressed them--that when they should have done these things1 ,god would enter into judgment with them1 and avenge on them all the righteous blood which had been shed in his church from the foundation of the world4 ,verify ,i say unto you1 all these things shall come on this generation4 ,and he assured them that it would desolate their country1 and that it would remain destitute of those religious privileges which they then enjoyed1 till they should become of another spirit--,behold your house is left unto you desolate4 ,for ,i say unto you1 ,ye shall not see me henceforth1 till ye shall say1 ,blessed is he that cometh in the name of the ,lord4 ,as soon as ,christ was alone with his disciples he gave them a description of those desolations which is recorded in the following chapter1 and is so plain1 and made such an impression on the ,christians of that day1 who were mostly ,jews1 that they fled at the approach of the ,roman armies and escaped the calamities which overwhelmed their nation4 ,whoever reads the history of that age will be convinced of the truth of that prediction--,then shall be great tribulation1 such as was not since the beginning of the world to that time1 no1 nor ever shall see4 ,those were the days of vengeance1 that all things which were written might be fulfilled4 ,another of the seasons of divine judgments occurred at the subversion of the ,roman empire by the ,northern barbarians4 ,that mighty empire comprehended a very large portion of the then known world4 ,it had become exceedingly populous4 ,italy1 in particular was chiefly covered with the dwellings of men1 like one continued city2 and almost the whole empire swarmed with inhabitants1 and many parts were cultivated like a garden4 ,but when those savages broke into it1 they carried fire and sword wherever they went4 ,like the armies of ,god's judgments described by the prophet ,joel1 they carried terror and destruction --,a fire devoured before them1 and behind them a flame burned3 ,the land was as the garden of ,eden before them1 and behind them a desolate wilderness2 and nothing escaped them4 99 ,the most populous and fruitful parts of that vast empire were literally made desolate1 and became a wilderness2 and many places have never recovered their former lustre1 and few become equally populous to this day4 99 ,joel ii4 #c4 ,waving the particular mention of other periods in which the judgments of ,god have been made manifest1 would only observe1 that we are taught by the prophets1 to expect desolating judgments before the beginning of the latter day glory1 and that they will be very general--that the sins1 not of this1 or that community1 but of the world will come into remembrance before ,god2 and that the full vials of his wrath will be poured out1 not barely to avenge the sins of that generation1 but the sins of the world1 the measure of their iniquity being then full4 ,the most terrifying metaphors are used to prefigure the judgments which will then be executed on mankind4 ,the destruction of men is compared to the harvest and vintage6 ,but the language of prophecy1 if we consider the human race as the objects of the harvest and vintage1 admits no augmentation of terror4 ,and ,i looked1 and behold a white cloud1 and upon the cloud one sat1 like unto the ,son of ,man1 having on his head a golden crown1 and in his hand a sharp sickle4 ,and another angel came out of the temple1 crying with a loud voice1 to him that sat on the cloud1 ,thrust in thy sickle and reap3 ,for the time is come for thee to reap2 for the harvest of the earth is ripe4 ,and he that sat on the cloud thrust in his sickle on the earth1 and the earth was reaped4 ,and another angel came out of the temple which is in heaven1 he also having a sharp sickle4 ,and another angel came out from the altar1 which had power over fire2 and cried with a loud cry to him that had the sharp sickle1 saying1 ,thrust in thy sharp sickle1 and gather the clutters of the vine of the earth2 for her grapes are fully ripe4 ,and the angel thrust in his sickle into the earth1 and gathered the vine of the earth1 and cast it into the great wine press of the wrath of ,god4 ,and the wine press was trodden without the city2 and blood came out of the wine press1 even unto the horses bridles1 by the space of a thousand and six hundred furlongs4 99 99 ,revelation xiv4 #ad-bb4 ,the scenes here depicted are yet future4 ,they are confirmed1 and in some measure illustrated by other prophecies2 but as our understanding of prophecies must remain partial till explained by their accomplishment1 we leave the intelligent reader to his own reflections upon them4 ,,inferences4 ,i4 ,that communities1 both small and great are on trial here1 and that they are eventually called into judgment and rewarded and punished according to their use1 or abuse of talents1 is fairly deducible from the subject under consideration4 ,such being the divine administration1 we see the importance of national virtue4 ,morals are the health and strength of a community3 ,while they remain no enemy can prevail against it4 ,the angel of the ,lord encampeth round about them that fear him1 and delivereth them--,but when a community degenerates1 and become corrupt and vicious1 their guardian angel quits his charge1 and their guardian ,god becomes the avenger of their crimes4 ,,ii4 ,we see also the importance of good government1 and good rulers1 who will execute righteous laws with fidelity1 and in their own persons1 set the example of obedience to them4 ,the example of those in authority hath a commanding influence4 ,their principles and practices1 draw many after them4 ,we see this exemplified in the history of the ,hebrews3 ,when their great men were good men1 virtue was respected1 and the nation rejoiced2 but the wicked walked on every side1 when the vilest men were exalted1 and the degrading1 and even desolating judgments of heaven followed4 ,these things happened unto them for ensamples2 and are written for our admonition1 99 99 #a ,corinthians x4 #aa4 ,,iii4 ,the character of individuals is not to be judged by their circumstances here4 ,when judgments are abroad to punish national wickedness they do not always fall on the most guilty--they fall on the community4--,all who belong to it are obnoxious4 ,suppose ye that the ,gallileans whose blood ,pilate mingled with their sacrifices were sinners above all the ,gallileans1 because they suffered such things8 ,i tell you1 ,nay2 except ye repent1 ye shall all likewise perish4 ,all have sins sufficient to justify ,god in taking them away when1 and how1 he pleaseth4 ,was there not another life1 impartiality would require a different divine administration4 ,discriminations would here be made according to the difference of moral characters4 ,they are not made4 ,the iniquity of fathers is visited on their children2 the iniquity of communities on particular generations1 and on individuals2 and often on those who are not the most guilty6 ,we see it in every part of the sketch which we have taken of the divine government4 ,the doctrine of another life clears up this mystery4 ,without the belief of it we cannot ascribe righteousness to our ,maker2 but when we take it into the account every difficulty is removed1 ,that there is another life1 in which the perfect rectitude of divine providence will appear1 is a dictate of reason1 and the explicit language of revelation4 ,,iv4 ,when the mystery of ,god is finished1 and the veil now spread over the divine administration taken away1 we shall see the wisdom1 justice1 and goodness of those parts of it1 which now1 seeing only in part1 we contemplate with surprize and wonder4--,that all the righteous blood shed on the earth1 from that of righteous ,abel1 to our ,savior's day1 should be required of that generation2 and that there should be seasons in which the sins of nations and of the world are avenged on particular generations1 who are made to bear the sins of those who had gone before them1 and on individuals1 not distinguished by their crimes1 will no more astonish and confound us6 ,we now witness such things in the divine administration6 ,we cannot but witness them4 ,we shall then see the reasons of them1 and be satisfied2 we shall join in that angelic ascription1 ,even so ,lord ,god ,almighty1 true and righteous are thy judgments4 99 ,till that decisive day1 let us wait on the ,lord1 and in the way of well doing1 trust in his mercy --,for of him1 and through him1 and to him1 are all things2 ,to whom be glory forever4 99 ,revelation xvi4 #g4 ,romans xi4 #bf4 ,,amen4