^^ % > a S 1 /£./' . oS\ Stem f ^e feifirari? of f m (pernor)? of 3u^5e ^amuef (UtifPer QSrecftinttb^e gjreeenteb 61? ^amuef (ttXifPer QBrecftinrib^e &on^ to f^e fetBrarg of (princeton ^^eofo^caf ^etniMrj c. i s^ ^^. \ SERMONS, VARIOUS SUBJECTS, DOCTRINAL, EXPERIMENTAL and PRACTICAL. By NATHAN STRONG, PaJioY of the North Prejbyterian Church in Hartford, ConneBlcut. VOL. II. 13utiIi(|ieD accorDtng to 28 of IJongreCE!. HARTFORD : printed by JOHN BABCOCK, FOR OLIVER D. bf I. COOKE AND SOLD BY THEM AT THEIR BOOK STORE, HARTFORD- 1800. CONTENTS. SERMON I. Page. Men the caufe of their own deftru£lion. 9 2. THESSALONIANS, ii. lO, II, 12. Aiid with all dcceivable7icfs of iinrighteoujncfs in them that periJJj ; bccaiife they received not the love of the truth that they might be faved. And for this caufe GoD fhall fend them fir on g delufion^ that they fhould believe a lie : That they all might be damned ivho believed not the truth J but had pleafure in unrighteoufnefs. SERMON ir. On replying againft God. 29 ROMANS, ix. 20. Nay but, man, nuho art thou, that repUefl againfl God? SERMON III. The folly of replying againft God. 4^ ROMANS, ix. 20. ATflj) buty O manf who art thou, that repliefl againft God? % iv CONTENTS. SERMON IV. Page. The wicked defire not the prefence and ways of God. 59 JOB, xxi. 14, 15. Therefore they fay unto GoD, depart from us ,- for 1VC dftre not the knowledge of thy luays. What is the Almighty that tvc ffjould fcrve him ? And ivhat proftfhould tue havCy if we pray unto him ? S E R M O-N V. The kingdom of God brought nigh unto thofe who are loft. 81 LUKE, X. II, 12. Even the very dufl of your city^ which cleaveth on usy •we do wipe off againfl you ; notwithfianding^ be ye fure of this^ that the kingdom cf GOD is come nigh unto you. But I fay unto you., that it fhall be more tolerable in that day for Sodomy than for that city. SERMON VI. Chriftians a light in the world. 105 MATTHEW, V. 1 6. Let your light fo fjjine before men^ that they may fee your good works, and glorify your Father which is in heaven. SERMON VII. On confidering our ways. 1 3 1 CONTENTS. V PSALM, cxix. 59, 60. Page. I thought on my ivaysy and turned my feet unto thy tejiimon'ies. 1 made hajlcy and delayed not to keep thy command- ments. SERMON VII. On giving the heart to God. 153 PROVERBS, xxiii. 26. My Jon y give me thine hearty — . S E R M O N IX. On the duty of loving our neighbor as ourfelves. 175 MATTHEW, xxii. 39. ■—Thotijhalt love thy neighbor as thyfelf. SERMON X. On the duty of loving our neighbor as ourfelves. 193 MATTHEW, xxii. 39. -^Thou Jhalt love thy neighbor as thyfelf. SERMON XI. On Chriftiaii felf-denial. 213 MATTHEW, Xvi. 24. Then faid JesuS unto his difciplcs, if anj man iv'dl come after ;«t', let him deny himfelf^ and take up his crofs) and fcllcff me. vi CONTENTS. SERMON XII. fage. Experimental religion the fame in all ages. 131 ROMANS, vii. 9, 25. For I was alive loithout the law once : but when the commandment camCfftn revived^ and I died. And the commandment ivhich was ordained to lifey Ifcundto he unto death. For fin taking occafton by the commandmoit^ deceived mcy and by itjlew me. Wherefore the law is holy ; and the commandment hcly^ and jufly aud go.d. Was then that which is good, made death unto me? God frbid. Butftn, that it might appear ftn, working death in me by that which is good ; that fin by the commandment might become exceeding finfiil. For wc know that the law is fpiritual : but I am carnal) fold under fin. For that whicb I do, I allow net : for what I would, that do I not ; but what I hate, that do I. If then I do that which I would not, I confent unta the law, that it is good. Noiv then it is no more I that do it, but fin that dwellcih in me. For I know that in me (that is, in 7ny flefh) dwelleth no good thing : for to will is prefent with me, but h'jiv to perform that which is good I find not. For the good that I would, I do not : but the evil which I ivould not, that I do. Nonv if I do that I would not, it is no more I that do it, but fin that dwellelh in me. I find then a law, that when I wotild do good, evil is prefent with me. For I delight in the law f GOD after the inivard man. CONTENTS. vJi Page. But I fee another law in my members waring againjl the law of my mind., and bringing me into captiv- ity to the law of fin ^ which is in my members. wretched man that I am ! who Jball deliver me from the body of this death ? 1 thank God through JeSUS CHRIST our Lord. So tbeny with the mind I myfelf ferve the laiv of God ; but with the fleflj the law of fin. SERMON XIII. Experimental religion the fame in all ages. 253 ROMANS, vii. 9, 25. For I was alive without the law once : but when the commandment came^ fm revived, and I diedj ^c. SERMON XIV. The gofpel of Christ is not after man. 281 GALLATIANS, i. lO, II, 12. For if I yet pleafed men^ IJhould not be the fer- vent of Christ. But I certify to youy brethren, that the gofpel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of JeSUS CHRIST. SERMON XV. On (hutting the kingdom of heaven againft men. 305 vlii CONTENTS. MATTHEW, XXiii. 1 3. Page. But ni.KC unto youy Scribes and PharifeeSy hypocrites ! for ye JJjut up the kingdom of heaven againfl men : for ye neither go in yourfelvesj neither fuffer ye them that are entering to go in. SERMON XVI. On the different conditions of men in the prefent and future world. 331 LUKE, xvi. 25. Bt4t Abraham faidyfon, remember that thou in thy life time receivedfi thy good things^ and likeivife Lazarus evil things : but now he is comforted and thou art tormented. SERMON XVII. On the duty and benefits of prayer. 353 1. THESSALONIANS, V. 1 7. Pray ivithout ceafing. SERMON XVm. The grace of God glorified in the general judg- ment. 385 2. THESSALONIANS, i. 10. When he fhall come io be glorified in his faints^ and admired in all them that believe. SERMON I. Men the caufe of their own deftrudion. 3. THESSALONIANS, U. 10, II, 12. And with all deceivablenefs of unrighteoufiiefs in them that perijh ; hecaufe they received not the love of the truth that they might be faved. And for this caufe God Jhallfend them fir ong delufion^ that they Jhould believe a lie : That they all might be damned who believed not the truth, but had -pleafure in unrighteoufnefs, THESE verfes are taken from a prophetic defcription of the rife, progrefs and final deftruftion, of that Antichriftian herefy and idolatry, which hath arifen within the vifible Church of Christ. The greatefl part of this prophecy hath been accomplifhed, by which it becomes a principal evidence that the Chriftian fcriptures are true. At the time our holy books were written, no man, unlefs allifted by the. Spirit of God, could fo exactly have prediaed and defcribed the Antichriltian power, that hath B 10 Men the caufe of Vol. 11. •arifen, and is now falling into ruin by the juft judgments of the Lord. Omitting any further obfervations on the prophecy or its fulfilment ; I (hall confider the text as a defcription of the fm that is in men, and of the reafon they trefpafs, and fink down to everlalling mifery. Although the fins of men, may be greatly diverfified by time and ^lace, and by the particular crimes which are committed ; yet they all partake of the fame immoral qualities, and there is one common reafon, why thofe remain difobedient, to whom repentance is preached. An heretical rejection of Christ may appear in many forms, and be called by diHerent names, but all hercfy flows from one and the fame caufe. The whole va- riety of vices and crimes, that are in the world, proceed from an unholinefs of heart that is common and natural to men, and of a fimilar nature in all. The diverfity of errors and of crimes happen from various external caufes, in the diiierence of conditions, employments, and temptations. Change the conditioris and temp- tations of men, while their finful hearts remain the lame, and wc fliould fee a great alteration in the eri-ors and crimes of their lives. We ■therefore determine that the defcription in our text, although written wish fpecial application to the man of' fin, or the great AntichrifHan lierefy and idolatry, is applicable in a number of efieiitial clrcumftances to all finners, who are deditute of a love to God. We here find ;a defcripiirm of the malignity of an unholy tcnipcr, — the caufe of all thofe errors and crimes into which men fall, — the reafon they reject the pure gofpel of Cmrist, and live in im- Serm. I. their own deJlruElion. \ i penitence and unbelief, together with the cer- tain confequences of remaining in fin. This folemn and interefting palTage contains the following truths, on each of which fome remarks will be made. I. It proves that fome men fhall periih. II. It ftates the reafon why fome men lliall perifh, *' becaufe, they received not the love of the truth that they might be faved, but had pleafure in unrighteoufnefs.'* III. Some remarks will be made on the words " for this caufe God fhall fend them ftrong delufion, that they (hould beheve a lie." I. These words prove that fome men fhall perifli. The paflage coincides with the general tenor of fcriptural teftimony, and fays they fhall per- ifh, — ftiall be damned, — that the Lord fhall confume them with the fpirit of his mouth, and deflroy them with the brightnefs of his coming. Although this awful truth is, in a high degree, contrary to the feelings and wilhes of unholy fmners, it is impofTible to be a fmcere believer of the revelation we have from heaven, with- out admitting the certainty of fuch an event, to all who live and die impenitent. We there- fore fee that thofe who queflion the future punifhment of fmners, generally are found, to have a low opinion of the truth of the holy fcriptures. 1 hey either fuppofe them expref- fed, in language fo figurative, as will admit any explanation that is pleafmg to the fmful heart, or that they contain an intermixture of divine. It Men the eaufe of Vol. H. truth and human errors. And on the latter fuppofition, they always affume to themfelves the right of judging, what part comes from God and what from the invention of men. We may find innumerable inllances, to prove that thefe opinions of revealed truth foon de- generate into compleat infidelity- — There is but a (lep, between doubting the ftrid truth of the fcripturcs, and a total denial of their divine authority. If the judgment of a fmful creature may, in one inftance, rife fuperior to the exprefs teftimony of God ; no reafon can be afligrtcd, why it may not in all. Concerning the end of an holy and unholy life, and what awaits men in their ftate of future exiftence ; and whether certain characters will be happy or miferable, we muft either fubmit implicitly to the revelation of God, or rejed the whole, and commit our faith and eternal interefts to the decifion of a weak and corrupted reafon. No confiderate and wife man can doubt a moment where our belief ought to be attached. — It is fo clear that credit ought to be given to God ; and at the fame time, fo ftrong is men's defire to think themfelves fafe and quietly to enjoy the pleafures of an unholy life, that they labor hard to explain away his threatenings, and make a foothing compromife, between their own wifhes and the folem.n denunciations of a piinifhment to be executed heri^after, on the impenitent and unbelieving. — But all this will be of no avail to palUate guilt ; or to excufe from fuffering the penalty ; and thofc, who are determined to live in fmful quietnefs, will foon pafs from difbelieving fome parts of the word of God, to a rejeftion of the v/hoic. Scrm* !• t^^^ ^wn deJlruBion, 13 Thfre are a number of important truths, concerning which, the undirected judgment of men, mull be a miierable guide, i his is the cafe refpeding the divine character, — with what God is pleaied, — how he will iorgive fin,— and what his treatment will be, now and hereafter, of thofe, who are oppoled to his holincis. It. is madnefs to oppofe our own weak judgment to the word of God, on thefe important points. They are fubjefts hidden from us by their greatnefs, and there muft be a comprehenfioa of eternity, and of the whole exifling univerfe, with all the relations between different beings, to judge truly on fuch fubjeds. Therefore the word of infinite truth mult be credited when it fays that the wicked (hall perifh, and remain forever unforgiven and under punifement, that they may be monuments of divine juilice, and of the awful fruits of finning. IT. Our text ftates the reafon why fome linners fhall perifli. Becaufe they received not the love of the truth that they might befaved^ but had pleafurt in unrighteoufnefs^ Sinners* failure of falvation is their crime as well as their misfortune. They are guilty for not attaining eternal life through the grace of (-OD. In this matter, there are often falfe apprehenfions, and many leem to conceive the finally lofl, as being rather unfortunate than guilty, for coming to that miierable end. That the lofs of falvation, is the greatefl misfortune and evil which can happen to any creature ; and an evil infinitely greater than can be con- ceived by any in this world, will be readily ac- knowledged ; but this doth not prevent the guilt there is in coming to that awful condition. 14 Men the caufe of Vol. 11. Thofe who perifh will be found guilty in every refped. — Guilty for tranfgrcfTmg the law and diflionoring God. — Guilty for deftroying them- felves and injuring other creatures. — Guilty for rejecting the gofpel and failing of heavenly glory. — Although they have the greateft aver- fion to mifery, and tremble in expectation of punifhment, they have no choice of heaven ; nor of him with whofe prefence it is filled ; nor of the company and employments of the bleffed. Our text explains the fubject. They have not received the love of the truth, that they might be faved. — They have refifted the love of the truth, and therefore mufl perifh. — They have pleafure in unrighteoufnefs, and are there- fore forever condemned. — The love and pradice of fm is the only caufe, which will ever cut off unhappy men from the gofpel falvation ; and while this con- tinues, they muft be excluded. There is com- panion in the Lord, and he dclighteth not in the mifery and death of fmners. His grace is pro- claimed, and the call is, " whofoever will, let him come and take of the waters of life freely." — There is a full expiation, and a deliverer able to fave to the uttermoft, thofe who come unto him for redemption.— When the fmful conceive or reprefent any thing on the part of God, which prevents their obtaining falvation, they are adding fm to fm, and by an attempt to juflify themfelves they accufe infinite wifdom and holinefs and thus give frefh evidence of the juflice of their reje£lion. If any doubt the truth of this reprefentation, let them candidly examine the point ; and when they attempt to find any other caufe of fmners* ruin, they will be difappointed. They have Serm. I- their own deJlruRion. 1 5 fufficient do£trinal inftrudlon. — The invitation and command to repent extend to all. — The promife is to all, who receive the love of the truth, and turn from their pleafure in unright- eoufnefs, — The atonement of Christ is ade- quate to the utmoft extenfion of gofpel grace. Thofe glorious promifes, which comfort the hearts of Chrillians, and make them rejoice in hope of eternal life, are all fct before the im- penitent, and it is made their immediate duty to comply with the terms of the promifes. Things being thus, the fatal caufe of deftrudion muft be in themfelves ; and if there be fm and guilt in the caufe, they are alfo guilty of the confe- qucnce, which is their own lofs of eternal life. Thesf. fentiments correfpond with the re- prefentations of Chrift, whenever he defcribed the final judgment. The reafon he will fay to any, depart from me, I know you not, is becaufe they love iniquity. — Though they fly to him to efcape mifery, they have no love of his charac- ter, his law, or of that holy (late of bleflednefs, which conifitutes the reft of his faints. If this unholinefs be their fm ; if it alfo be the only caufe which fliuts them out of heaven, they are then guilty as well as unfortunate, for not attaining falvation ; and it may be charged upon them as a crime that they are not in heaven. From this view of the fubje^l, it appears that impenitent finners, are as certainly cut off from final falvation, by their own temper aud difpo- fitions, as they will be by the law and fcntence of the judge. While their unholy difpofitions continue, there will be a natural impofiibility, that they fhould be either glorious or bleffid. i6 Men the caufe of Vol. IL III. Pf RHAPS it may be objefted to this re. prcfentation of the finner's guilt, that the paf^ fage we are confidering reprefents a fpecial agency of God, which prevents their believing that they might be faved, in thefe words, " and for this caufe God Jhall fend themfirong delufion, that they Jhould believe a lie.** To underftand this verfe, we mud obferve, ift. That there is a reference to a caufe beforementioned, v^hy the delufion is fent. And the caufe is, becaiife they received not the love of the truth. The fituation of thefe perfons is defcribed to be this, j hey had fufficient in- ftruction in the truth, and in the nature of their duty to God and men. — They had proper evi- dence of the divine law, of the gofpel do£lrines, c>f the way and manner of falvation by C -rist, of the terms of forgivenefs to which the prom- ifes are made, and in what the Chriflian's tem- per and pra£lice confifls. Thefe doflrines, truths and duties they did not receive with love. — As they were always oppofed to the law ; fo when they came to a dodtrinal know-% ledge of evangcHcal truth and duty, they were equally difafFcfted with thefe. This difaffeclion, cfpecially when long continued, under the in* ftruction of God's Providence and Spirit, was highly provoking to his holinefs. The guilt of their fm thus long continued, againll clear light, and the moil advantageous means tor reformation, became fo great, that it was pro- per God fliould pafs by, and give them up to their own heart's wav, without any reftraint, cither upon their errors or crimes. Divine v/ifdom faw this to be neceffary for the glory of his juilice, and that they might become monuments forever, of the nature and Serm. I. their own dejlrudtion. 1 7 cffefts of fin. — It is probable, that this is a ^ind of practical inflrudion, to a univerfe filled with intelligent beings, which Infinite WiiUonx fees to be necelfary for the greatefl good and glory of his kingdom. The Holy Scriptures often reprefent God, as giving men up after long continued oppofition to light and means, to the pov/er of their errors and vice^. Such is the nature of fm, that when fpecial reftraint is denied, delufion will be chofen and lies will be received. — Delufion appears pleafant to an evil heart, and if God doth not awaken natural confeience, men will follow that which appears pleafant to them. — Hence comes that jhxednefs in error which is often feen in ration- al but fallen creatures. God hath left them to themfelves, and natural confeience being afleep, and the invifible things of eternity out ©f fight, they believe as they choofe and as they love. Hence error grows into a beloved and habitual opinion, and the errorifl hav- ing no idea of the beauty of truth, and the peace of receiving it, is wife in his own opin- ion. He wonders how other men can believe according to their profeflion ; and he feels fuch a certainty his own opinions are right, that he is fatisfied to rifque his eternity, and will come to ruin, without a fufpicion of his awful deftiny. Becaufe they have made a very finful refinance to the truth, God, in this way, gives men up to delufion. 2d. In the Holv Scriptures, God often re- prefents hiinfelf as doing that, which men vol- untarily do themfelves. " These reprefentations arc dcfcriptive of a general divine agency, in upholding and govern- ing the univerfe^ and not of a fpecial agency r 1 8 Men the caufe of Vol. 11. impeliing them to errors and crimes. There* is no divine conflraint on their wills, naturally forcing them to believe or do wrong ; bul they a6t voluntarily and of choice. This gen- eral agency of God, in upholding and govern- irg the creature, and in preferving the exiftence and active powers of finners, will be allowed by all, who are in any ienfe nominal C-hriflians j and it doth not impeach his moral charader, unlefs he is under obligation, immediately to annihilate the unholy, for which it is prefumed no objeding finner will contend. God is repre- fented, appointing and fending the king of Babylon to deltroy the Jews ; at the fame time he acted voluntarily, and was inftigated by his own avarice and pride. Although God fent him, he went of choice, being moved by his own fmful heart. His motives were fuch in executing the commifTion, that God exprefsly faid, he would punilh him for the deed. It was the defign of Jehovah to punifh the Jews, in a fignal manner for their impiety, and he fo or- dered the condition of the kingdoms of Baby- Ion and Judah, that the diftra£ted and weak flate of one, became without any juft caufe, a temptation to the wicked king of the other, blafphemoufly and violently to defolate a neigh- boring Itate. But in all this Nebuchadnezzar was not tempted of God, for God cannot be tempted with evil, neither terapteth he any man ; that is, he never fo ordereth things by his Providence, that there is a reafonable ground, all things and obligations being con- fidered, for any one to tranfgrefs his law. Ne- buchadnezzar was tempted, being drawn away of his own lufl, and enticed : When his luft had conceived, it brought forth fm, and his fin, when it was finiflied, brought down upon him Serm. I. their own deJlruEllon. 19 the juft judgments of God. In this fenfe he was fent ; in this fenfe God executed judg- ment on his revolting people ; but not, by any fpecial agency, conftraining the will of the de- flroyer. And all cafes, where God is defcribed hardening the hearts of fmners, and fending delufion, fliould be underftocd in the fame way. He withdraws fpecial rellraints, and fo orders by his diredling providence, that the condition of things give an opportunity for fmners, to adt out their own hearts in voluntary errors and crimes, and in this they arc acting according to their own wicked lulls. 3dly. There is no need of fuppofing a fpe- cial agency of God, inclining men to errors and crimes, to account for all the fm which takes place in the world. There is, without fuch a fuppofition, a caufe fufficient for the efFeft. It is more flrange, that fo much dodtrinal truth, and fo much or- - der as we fee, are preferved in the w^orld j than it is that there are many herefies and vices. The hearts of men until fanctified lead them to error and vice. Thefe are the elements in which they delight to Hve ; — thefe gratify their hearts ; — thefe are according to their unholy nature. Although the doctrines and laws of holinefs from God himfelf and of his kingdom, are daily fet before them, fo that their reafon is overborne, and they cannot vin- dicate their wifhes ; yet they fee no moral beau- ty in the nature of holinefs, and find no delight in the practice. All appears to them like a contradi(ftion, and they often fay, thefe Chriftian doctrines and laws, and duties are contradictory : But they do not attend to where the contradi-^tion *€> Men the caufe of Vol. II. . lies. It is not between thefe dodrines and laws as they are in themfelves, and as delivered to us by God, for here they are all harmonious and one fupports and elucidates another. But the contradiction is between thefe doftrines and laws, on the one hand ; and their own hearts and feelings on the other. It is between God and themfelves ; — between holinefs and unho- iinefs ; — between the teinper and practice which rtiake a heaven of peace, and thofe which now ,do and ever muft, conftitute a hell of torment. Hence all things are confufed in their figlit. They cannot difprove the moral reftitude of God, while at the fame time, being dcftitute in their ov/n experience, they cannot conceive, how God or his faints, are made happy by ho- linefs. This is the ignorance of fmners, arifmg from wickednefs of heart, and not from a weak- ncfs of natural intellect. Here is the fource of contention between their hearts and con- fcience, v/hich makes them miferable until God gives them up to thoughtleffnefs. When fpecially called by the Providence, or by the admonitory influences of God*s Spirit, a6ting on their confciences, they contend with the truth and with thofe who declare it. But when the fatal time comes, in which an offended Lord faith, my fpirit fhall ft rive tA^ith them no m.ore, they follow their own hearts' defires. Seeing no beauty in the doc- trines of holinefs, they chufe the doctrines of delufion and lies. Finding no pleafure in the duties of a holy life, they live without God in the world. Drowned in fenfe and its fmful pleafures, they wholly lofe fight of eternity, of heaven and hell. An evil heart of unbelief which takes pleafure in unrighteoufnefs, is Strm* !• tb^ir own deJlruBion. 2 1 dius a fufEcient caufe for all the errors and crimes in the world. THh great moral Governor need only deny his reflraints, and order the condition of things in this world, fo that men have an opportunity to tranfgr.fs with prefent impunity, and they will reject the law,— deny the effential doctrines of the gofpel, — and commit crimes the moll fub- verfive of divine glory and human good. There hath always been a difpofition in tranfgreffors to throw the blame of fm on God. This was evi- dent in the firft excufes of fmning man, when called before the lawgiver to receive fentence for the apoftacy, and hath continued in his guilty children. When fmners cannot juftify them- felves, they attempt to accufe the Almighty, vainly thinking thereby to extenuate their fm and diminifh their danger. But on examining, it will be found, that all the blame is in men, and that the principles of their hearts naturally lead to error and vice. Having explained the text, we are prepared for fcveral important and folemn inferences. I. It teaches us the reafon, why men are fo confident in thofe dangerous errors, which abound in the world. God, being provoked by their refiftance to the truth, hath left them to themfelves, and in fuch a cafe, fecurity and fpiritual ignorance may grow into the higheit confidence ; and they will even make the (Irength of their evil and igno- rant confidence, an argument that it is well founded. Such appearances, are often found in thofe, who judge well in the things of the world. They are wife in their generation, concerning temporal objeds and interefts, while wholly 32 Men the caufe of VoU II. blind in moral and evangelical fubjeds. — Such, may be profpered by God in earthly concerns, and become refpeded and improved among men. All this, while their hearts are difaffcded to true holinefs, concurs to make them more fixed in fpiritual blindnefs. They think it impoffible, that perfons, of fo much confequence in the world, and whofe judgment is fo well efleemed by others, in the interefting concerns of time, {hould be ignorant and erroneous in their opin- ions concerning another life. When they are reminded of the danger, either in their fcnti- ments or pradice, they will anfwer tauntingly, as the powerful and honorable Pharlfees did to Christ, Are ive blind alfo? It flings their pride when they hear it reprefented to be poiTible, that they may mifs of eternal peace and dignity, while many of their poor and defpifed neighbors, fhall enter into eternal life. — Thus through their pride, the profperity of the world, the oppofition of their hearts to holinefs, with the fpiritual blindnefs attending it, they become in the high- efl degree confident in their foul dellroying errors. sdly. This fubje^t teaches us that errors in opinion are criminal. There is a common but mofl dangerous fentiment, that men are not guilty for their opinions. This is a modern refinement in vin- dicating fm, for the apollle not only fpeaks of the fm of believing lies, but alfo ojp damnable herefies. Herefies are falfe opinions, which have a damning degree of guilt. The Jews had a real opinion that Jesus Christ was not the fon of God and Saviour of men. The apoftle Paul tells us, that none of the princes of the v/orld, who crucified Christ, •Serm. 1. their own deJlruBion, 23 knew him to be the Lord of Glory ; for had they known it they would not have done the awful deed. But C irist reproves ihem for this falfe opinion, and he traces it, in a num- ber of his difcourfes, to the true caufe, a wick- ed heart, and a diftafte to the truth. A falfe opinion, which hath its origin in an unholy heart, is as fmful and guilty as the heart itfelf. It will therefore be found, that errors in belief will conftitute a great part of the fm of the world. They are fmful in themfelves, and pro- duce pradical fm as their natural effefts. No- thing, either in fentiment or pradlice, can be harmlefs, which arifes from a wicked heart. Such a heart, with all its ilTues, is guilty in the fight of God, and when we ftand before his tri- bunal to be judged, we muft anfwer for our er- rors in opinion, and they will all appear to be crimes. It will alio appear that we never fhould have fallen into them, if we had not been crea- tures worthy of condemnation. Let all beware of that foothing excufe, by which the firft rifmgs of confcience are often hufhed, " I really think thus, and therefore, if I am miflaken, I fhall not be condemned." — The very excufe hath a fufpicious appearance, as though there was fome doubt of their own fmcerity, and however real the falfe opinion may be, it will not exculpate, becaufe it comes from a heart that oppofeth the truth. — When all hearts are expofed before the bar of God, and the internal moral character of the Heathen, Jews, and Gentiles, is unveiled to fight, this will fully account for the multitude of ftrange, contradictory and horrid opinions, that have been in the world. — Thefe obferva- tions take away the excufe fome times made," which is this, " There are fo many opinions, and fo many kinds of pretended religion in the 94 ^^^ *k^ c^Hf^ of Vol. 11. world, we cannot know which is right, and therefore we determine to live without any kind of religion." — This vafl diverfity, proves the fcriptural account of the wicked heart that is in men, to be true ; for wicked hearts will urge men into every kind of error, rather than re- ceive the truth in love. 3dly. This fubjecb teaches the danger of refilling the truth. G;'D gave them up to ftrong delufion, that they fhould believe a lie ; becaufe they did not receive the love of the truth. — They were dam- ned, becaufe they had pleafure in the errors of unrighteoufnefs. We have feen the danger, of being given up by God, to follow our own hearts, either in opinion or praftice.— Nothing is more provoking to infinite holinefs than long continued refiftance to the truth, and it is fup- ported by fufficient evidence, and rejected thro* a love of fin. An open refiftance is doublefs the moft criminal, as it brings public difhonor on the caufe of God ; but an oppofition of the heart, being feen by him, is very ofFenfive in his fight. — If it be painful to hear or think of the truth ; or if we wiih it might be otherwife, it is expofing ourfelves to be left by God to belie v6 lies. Many are uneafy and irritated againft the gofpel idoftrines, who ftill cannot and dare not wholly difbelieve them. In a general fenfe, they are willing to have a difpenfation of grace, offering happinefs to finners ; but when the pe- culiar doctrines of Christ are urged, they take offence, and much refiftance is made by their un- holy heart-j. It pains them to hear a faithful defcription of the depravity of the heart ; the need of regeneration by the fpecial action of the Spirit, and a life of holinefs. The doctrines Serm. I. their ow7i dejirufiion, 25 which exalt God alone and humble the fmner, are difgufting. — That felf renunciation and wean» ednefs from the world, which are required by the gofpel, appear to them to be wholly incon- fiftent with their happinefs, and they quarrel with the author of fuch truth. When we fee perfons in this fituation, we may determine it to be probable, that they will foon be relieved from their uneafmefs ; but it will be in a dreadful way. It is probable God will fpeedily give them up to a ftrong delufion to beheve fuch errors as pleafe them. I would apply thefe remarks fpe^ daily to thofe who willi to difbelieve thofe pecu- liar doftrines of revelation, which alfert that men's hearts are by nature totally finful and oppofed to God, — that they need a renewal, or regeneration, — and that this change muft be ef- feded by the immediate and powerful influences of the Holy Spirit. — Many who call themfelves Chriflians in a general fenfe, and think they are going to heaven becaufe they do nothing ver^ wrong, are on the brink of a dreadful difap- pointment. They have no belief of that corrup- tion of heart, which the fcriptures every where reprefent ; and no fenfe of the need of that di- vine work, whereby fniners are awakened and fanftified. — They would be Chriilians, and they think themfelves to be thus ; but nothing pains them more, than to fee trembling convinced fm- ners, or to hear the fongs of thofe rejoicing con- verts, in whofe minds, the glory of God in the face of Jesus Christ hath been revealed. The firft reafon of their uneafmefs in the view of fuch events, is, that if thofe things be real, and necef- fary for entering into the kingdom of heaven, the ground of their own hopes is overturned ; for there is nothing in their experience of a fim- ilaj nature. I'hev muft either explode fuch rz J) 26 Men the caufe of Vol. IL ligion as this> or give up their own eafy expeda- tions, and become fenfible they are in danger of meeting wrath in the world to come. 'i^o give up their own expedlations is hard, and they relolve on the forlorn adventure of difcrediting this kind of experimental religion, and refufmg the gofpel dodtrines by which it is fupported. Unhappy fouls ! while they fail to meet the gofpel promifes, they do alfo deny them.felves of its peculiar comforts, for the pe- culiar comforts of the gofpel do arife from loving the true character of a holy, redeeming, renew- ing and fan£tifying God ; and not from the fim- ple confideration, I am fafe, and therefore I am happy. On this ground, the devils, who fear and tremble, would be happy, if we could make them believe they fhould be faved. A refinance to the peculiar and experimental doctrines of the gofpel, doth commonly foon terminate, in a trem- bling conviclion of their truth, or in a dereli£lion of all awakening influence on the confcience. Then the unhappy oppofer of the truth is fealed to his final ruin, and given up to himfelf, which is the fame as being given up to ftrong delufion. Aw- ful is the fituation of thofe, who refift the truth of God. 'fhey may be honorable, — they may be influential and ufeful in the fociety of this w'orld ; but fail as their flying days do pafs awav, and as decrepid nature fails, they are com- ing before that awful tribunal, where, being u'e'ighed in the balance, they will be found wanting. 4thly. It may be infered from the fubjed;, that in the day of final account, all the world will be condemned before God. His providence and his judgments will be juf- tified, and every felf jufl:ifying mouth be fliut be- fore him. It will then appear that every deftroy- Scrm. I. their own dejlrudlon. 27 ft\g error of opinion, which hath been in the world, originated from mere pleafure in unright^ coufnefs, and from a heart that did not receive the love of the truth. There is at prefent much fecurity in the world, becaufe there are fo many opinions. Some make one, and fome another ufe of the lad. Some infer that there is no ftandard of truth j others, that if there be a ftandard of truth, yet if God were much difpleafed with error, he would not permit things to be as they hap|>en. And flill there are others, who quiet themfelves with the thought, that it is certain from this di- verfity of opinion, that multitudes of men muft be erroneous in fome refped, feeming to quiet themfelves in error by the multitude of their company. But, my reader, going with the mul- titude to do evil is no alleviation of the guilt. A multitude of unholy, guilty and miferable companions, will be fo far from making the pun- ifliment lefs terrible, that it will only add to the number of torments in that world of horror, where hope fhall never come. Christ hath told us that many fhall feek to enter in and not be able, and he was fo far from faying this as a ground of fecurity, that he foretold the event as a reafon for diligence and watchfulnefs to efcape the wrath to come. Thb great number of loft ones will be no im- peachment of, either the wifdom or goodnefs of God. That great day which he hath appointed for the glory of his character, and the retribu- tion of his creatures, will clear him from all the impious imputations and blafphemous excufes of fmners. The nature of fin will be feen, the creature's guilt will be proved, — the divine government will be juftified, and it v/ill appear that all the loft come to their fmful end, becaufe (^ Men tht eauft ofy tfe. Vol. If. they had pleafure in unrighteoufnefs and recciv» ed not the love of the truth. Mercy will be magnified, and juftice made very glorious, an^ the Lord, the Judge, will be exalted higher than the highefl elevation of created praife. — Amen. SERMON II. On replying againft God. ROMANS, IX. 20. Nat but, man^ who art thou, that replieji againft God? AND is it pofTible that a guilty, dependant creature, fhould reply againft an infinitely holy, and good Creator, by whom his being and all his benefits are upheld ? Againll a righteous God, in whofe prefence he muft foon appear, to be judged and rewarded, according to all the deeds that are done in the body, whether they be the thoughts of his heart or the praftice of his life ? Againft a nioft merciful Redeemer, who came down from heaven, to fufFer on an un- deferved crofs of ignominy and pain, that he might deliver fmners from eternal death ? Yes ! this is found to be poffible, although it might have been doubted, if there had not been a de- monftration of the fad by experience. The nature of fm, its principles, its pra^ice, and its JO On replying againjl God. Vol. If. fruits, never would have been rightly conceived by frail creatures if they had not been known by experiment. After the firft finners of the human race had tranfgrefled a pofitive law of God, which was fo plainly exprefled there was no room for a miftake of its meaning ; even then, they at- tempted to throw the blame on God himfelf, Onefaid, " the ferpent beguiled me and I did eat,'* impliedly throwing the blame on God as Creator ; and the other faid, "the woman whom thou gaveft to be with me, fhe gave me of the tree, and I did eat," continuing the fame implication againft the wifdom and goodnefs of God, as the caufe of the evil, which had hap- pened by his creatures. This was, in both inftances, a felf juilifying reply, both againft the lawgiver and the law ; and the fame excufes in fpirit, though not in word, have been kept up by all fucceeding tranfgreffors. In fome way they reply againft God j either by denying his right to command as he does, or criminating the juf- tice of the precept, or the reality of the fms with which they ftand charged. We fttall find this to be the refult of men's excufes, and alfo of their cbjedions againft the holy commandments ; for they all terminate in an impeachment of the lawgiver and the law, and are replying againft the infinite perfections of Jehovah. — The creature enters into a controverfy with the Creator. If the nature of fin were not known by expe- rience, we lliould fuppofe this controverfy would be laid afide, when God appears in the mild charadler of a Saviour and Redeemer ; but fadls have verified, the continuance of the fame malig- nity againft a gofpel of reconciliation, as was fliown againft a law of holinefs. Although mif- SeriH. II. On replying againji God. 51 ery be alarming, and much be done to efcape it ; there is no return to truth and duty and reafon, until irrefiftible grace takes hold of the fmner, and changes his heart. The lame holinefs which was ofFenfive in the law, is found to be in the gofpel alfo ; and the fame objedions arife againft each. The introdudion of a gofpel into the world, which is abundantly fufficient to fave all who aft reafonably, hath not removed the of- fence nor the controverfy between a holy God and his revolting creatures. Some are offended and reply againft God, becaufe all are not faved ; although many remain in impenitence ; fome ob- jed againft one, and fome againft another doc- trine, precept, or duty of the gofpel, as they are prompted by their own particular and reigning lufts ; and all find a difficulty to comply with the holy nature of the gofpel falvation. The fame reafons, which made them rebellious to the commandment, continue meir impenitence un- der the melting calls of gofpel love. — Mercy be- comes as ofFenfive as juflice, when it is offered on fuch terms, as contradid the reigning unho-, linefs of the foul. This fliows, that finners will not feel any happinefs in the moral character and. government of God, even after his goodnefs hath; opened a door for their efcape from punifhment; unlefs he will allow them to be unholy ftill : and to affume a place in the counfels of government, . which can never belong to a creature. All the anxiety which they fliow, until renewed by the mighty grace of God, is to efcape milery ; but not to be freed from the fm, which makes them odious in the divine fight and expofed to his juft indignation. To a mind thus refifting God, there are two replies may be made, either of which is fufficient to. convid him of guilt, and fhut his lips forever-. ^ On replying againji God. Vol. II» The firfl of which is, that all the dodrines, laws and duties enjoined by God, arc reafonablc and may be proved beneficial for the divine glo* ry and the good of his kingdom. He, in thd firfl inftance, gave a law that was the bell adapted to honor himlelf and make his creatures happ>y. The reafon this law condemned fmners, and with* out a gofpel of grace left them under a penalty of punifliment, was becaufe the general good re- quired this to be done. It would, at once, have injured the divine glory and the belt interefts oF the rational kingdom, cither to omit a penalty, or to forgive tranfgrelTion without an atonement. And when in infinite grace, God determined to fave fmners, it was neceflary he fhould bellow the favor, in fome manner that would difplay his holinefs and magnify the law. It never was, and never can be confident for God to forgive tranfgrelTion, in a way that would call a fhade over his infinite reditude ; or fink the dignity of his law It was unreafonable ever to expe£l this, and infinite wifdom never will do it. The temper which was loft in the apoftacy, muft be reftored ; or the gofpel can be of no avail to fave a tranfgreflbr. — A confideratlon of this truth ought to fnut the mouth of every finner who replies againfi: the gofpel terms of falvation. There is a fecond reafon which ought to clofe the lips of all vvhc reply againll God. His wifdom, righteoufnefs, goodnefs and all his moral perfections are infinite ; fo that the fitnefs of what he does or commands, ought never be queftioned. His teftimony, concerning truth or duty, ought to conclude the opinions of huma^n reafon, and bind the praftice of all moral agents. God is now pleafed in innumerable in- ftances, to inform us of the i eafons of his laws and government ; but if the fitnefs of the whole Serm. II. On replying againji GoD. 33 were fufpended on his word, without afligning any of the reafons which incline him to com- mand or work, it would create an obligation on us both to believe and obey, without ever quef- tioning the fitnefs of the commandment. The will, the wifdom, the knowledge and ho- linefs of an infinite > ^od, ought ever to bind iht faith and practice of finite creatures, fo as not to reply againft the word of their Creator and Judge. Shall the thing formed fay to hini that formed it^ why haft thou made me thus ? Hath not the potter power over the clay^ of the fame lump to make one veffel to honor ^ and another unto difhonor ? Nay but, man, who art thou that repliefi againji God ? I SHALL in this difcourfe mention a number of things, in which the unholy heart will begin and continue to reply againft God, until over- come by the power of efficacious grace. I. We may begin with the do and an endlefs qternity, wholly infenfible of their own moral character — of their own hearts — of the duties they have omitted — of the confe- quences which are to take place on their opening 7a The wicked dejire not the Vol. II. their eyes in the eternal world — and of the dread, difmay and fenfe of folly, which will croud on their minds and fill them with eternal forrow. Such minds are prepared for the next flep in the progrcfs of fm. 3dly. If when brought to this cafe, they are challenged by the law of God for their conduft, they can without blufhing, either in direft words or what implies it, fay, " What is the almighty that we fhould ferve him f" It is probable, that fuch perfons rarely think of obligation or of danger ; but when they do, they deny the rights of God. Of the law they fay, if perfed holi- nefs be its meaning, it is a hard commandment ; for fuch purity, fuch confecration of ourfelves to him, in all cafes ; fuch weanednefs from the world and all its pleafures, cannot be expelled from mere men. Of the gofpel they fay, if it requires fuch fpirituality of aifections and prac- tice, it is a hard way of receiving mercy. Thus the mind rifes againll the divine rights to dire£t and give a law of duty, in every cafe ; and againfl the obligation of men to be ever obedi- ent and fubmit their own will to the fovereign determination of heaven. I AM fenfible that this looks to many, like a high formed dcfcription, of the common evil dif- pofition of the fecure. They think it hard to accufe them of faying, " What is the Almighty that we fhould ferve him ?" But this is practical- ly done, by every one, who neglefts obedience to the law and gofpel of our Lord Je.sus Chris r. This is done, when men either dif- pute or doubt the fyflem of counfel, which he hath revealed ; or when they deny the reafon- ablenefs of Chriftian do£lrines, or the reafona- blehefs and poffibility of Chriftian practice. Sins, which are high in their nature, aggravated in Serm. rv. prefence and ways of God, 71 their circumftances, and awful in their confe- quences, often appear fmall to thofe who com- mit them ; becaufe they find much company in the paths of difobedience. r\ Ifo, this often hap- pens from the delay of a threatened punifhment. " Becaufe fentence againfl an evil work is not executed fpeedily, therefore the heart of the fons of men, is fully fet in them to do evil." This alfo happens from being filled with a felfifh fpi- rit ; for thofe who are thus filled and governed, will not look on the interefts of a univerfe, as comparable in value, with their own interefts ; fo that they will feel concerning God, the great and the eternal guardian of univerfal right and happinefs, " Who is he ? what is he ? and what is his caufe that we fhould ferve him ?'* There are great numbers ; who, in feeling and practice, adopt this impious fentiment. Per- fons in this difbelief and unholinefs, are to be found in every grade of fociety — among every clafs of men — and indeed they include the whole numerous clafs of difbelieving people, and un- fan£lified and ungodly livers in the world. In comparing ourfelves with others, we often form a falfe eflimate of our guilt, and of the atrocity of our fins againft a holy lawgiver, and a holy and moft merciful Saviour. Many would tremble to be open blafphemers and avowed infi- dels ; they would allow themfelves to be worthy of all execration, if they were of this character ; but dill, let us fee whether, beheld in the glafs of the law of God, they are any better. They do not blafpheme, neither do they worfhJp ; they do not violate the Sabbath by riotous comxmo- tion in the ftreets, but they fpend the day 5n their own houfes in idlenefs or fleep, withoiit praife, prayer, or the worfhip of God in any kind. They do not openly affront thofe who wifh to feek. 72 The wicked deftre net the Vol. II. ferve and praife the Lord ; but they either think not at all or fuppofe that fuch precifion in the duties of religion is unneceflary and ufelefs. They are willing that others fhould enjoy their own opinions, iif it may be fo, that they never are troubled with exhortations to be thoughtful, praying and pious people, and thus they rifk their eternity, if the fubjefts of religion are urged upon them, any further than this, they iay, "What is the Almighty that we fhould obey him? " —All this is the natural confequence of that pride and felfifhnefs, which are in the depraved heart of man, until removed by the fovereign and fanftifying grace of God. Hence comes every fm in thought, word and deed, with which the world is filled — all the impiety, flupidity, worldlinefs and disregard to divine laws and infti- tutions, that are apparent in the general conduct of mankind. The whole began in an alienation of the heart from God, and progrefTes to an -open contention with his power and holinefs. And this fpirit of oppofition fo ftrangely clofes the eyes of thofe who are under its power, that they do not fee the danger and inevitable ruin of their condition. III. Sinful and depraved men, after they have become deeply fixed in impiety, fee no pleafure and profit in prayer, and the other fer- viccs of religion ; but confidcr them as ufelefs. They think that thofe who are much devoted to thefe duties, labor under fome enthufiaflic or fuperftifious miflake, and are giving themfelves needlefs trouble. " And what profit fhould we have if we pray unto him r" Although they find the duties of prayer and worfhip direded in the word of God, and are obliged to own the reafonablenefs of the injunc- Serm. IV. prefence and luays of God. yi, tion ; notwithftanding this, on their own prin- ciples, they can fee no profit in the fervice. I. They cannot expeft that God will hear them, if they afli for things agreeable to their own hearts. If they aik to be dehvered from the obligation of the law — to have an indulgence in fm, and to devote themfelves to the pleafures and interefts of time ; there is no room to think that fuch requefts will be granted. Indeed, with the doftrinal knowledge, that men generally poiTefs, it muft be high prefumption to wifli fuch things from God, in the folcmn form of prayer, or under the appearance of devotion. Even wicked men, with all the impiety of their hearts, would allow this to be folly and prefumption. 2dly. But we will confider this part of the fubje<^ in another point of view. Men generally eftimate profit by pleafure. Thofe labors and fervices, which afford them pleafure, they think to be profitable ; and thofe which give them no pleafure, to be unprofitable. This is not a new rule of judging, but one that hath reigned among men, from the beginning, Avv'akened fmners who have no reafon to think that they love God, may Hill fuppofe their at- tendance on feafons of worfliip, and the duty of prayer, is profitable to them ; but this idea is entirely from the pleafure they find, in hoping they may be thus delivered from a danger in prof- pedl, with which they are terrified. Take an unawakened finner, who hath no apprehenfion of danger from the divine wrath — who hath no fenfe of divine holinefs, no feeling of an oppofi- tiqn between the law and his own heart ; and he will not think that th^re is any profit in praying to God. The reafon of this is, that he hath no pleafure in the duty. There is every poilible circiiraftance, to render prayer a difpleafing fer^ K 74. "^he wiiked dejtre not the Vol. 11. vice to fecure and unholy fmners. I now fpeak of fuch prayer as God enjoins, and as appears in the dcA'otional feafons of pious people. It is true, that in accommodation to the manners of the people \^ith whom they dwell, they may bear with the vifible performance of the duty at cer- tain times, on the fame principles that they would join in any other focial entertainment. But the fervent prayer of a godly foul — the humble confefTion of a^penitent heart — the earn- efl entreaty of forgivenefs uttered by one who feels himfelf fmking, and juilly fmking to ever- lafling mifery — the feeling fupplication for grace, and light, and ftrength to be communicated from Jesus Christ— the exprelTions of triumph- ant praife, offered by the children of God to him, in hours of communion, and when the light of his countenance is granted them : thefe prayers and praifes have no beauty in the fight of a fecure and unholy finner. He takes no pleafure, and therefore finds no profit in them, as profit is eflimated by all fuch perfons. It is therefore true, that there is every poffible cir- cumftance, to make prayer an unpleafant duty to an unholy and fecure finner. It brings God into his fight, in whofe charafter and ways he hath no pleafure. — It reminds him of a law and of a moral obligation, which he wilhes to forget. — It admoniflies him of a difagreeable depend- ance on the providence and grace of a fovereign God ; and dependance is always difagreeable to a depraved mind. — It awakens confcience, that enemy within the finner's own bread, which gives him more trouble than all the other preach- ers of religion ; for from others he can either fly or not permit them to approach him, but from confcience there is no fleeing away. — Pray- er brings into his recolledion the precepts and Serm. IV. prefence and ways of God, 75 duties of a holy life j the need of a great pre- paration to meet God in peace ; and the cer- tainty of death and an eternal judgment. All thefe are confiderations which render prayer a difpleafing, and therefore in the opinion of fm- ners, an unprofitable duty. It appears, by attention to the fubje^l, that the feveral parts of the defcription in the text, are naturally joined together. Proud and felfifli finners, while they remain of that temper, can- not love the prefence and ways of God. When his character, ways and prefence are difliked, they will deny his right to rule, and will negled his worfhip ; and all this is verified in the prac- tice and appearance of a fmful world. Many important inferences arife from this fubjefl;. I. All men need a change of heart to make them obedient and happy. Those who appear to be fmaller fmners, ac- cording to worldly rules of eftimation, do a( really need a change of heart, as others who are apparently the greateft. Although there be de- grees of aggravation in iniquity, yet all fm is of the fame immoral nature ; comes from the fame heart of alienation from God, and hath a ten- dency to the fame confequences. Fhofe who have, by any caufe whatever, been reftrained, are prone to think, that as they have not commit- ted the groffefl of crimes, they do not need a change of heart. They will allow that fome greater fmners than themfelves, may need to be renewed ; but in themfelves they cannot fee the need. The young man in the gofpel, who faid to Christ, " what lack I yet ?" would doubt- lefs have allowed that fome others lacked much; yS The wicked deftre not the Vol. 11. but he did not fee his own wants. Many are blinded in the fame manner. The fubjeft we have confidercd fhows the genuine tendency of fm. There ^s a progrelfion in evil principles and praftice ; but all fin is of the fame nature, and if not reflrained, leads to the fame confequences. The fin of one, who appears to be lefs vicious, is of the fame nature, morally confidered, as of one who appears more vicious, and there needs the fame change of I^eart to take away the reigning power of fm, and produce a beginning conformity to God. On thefe principles, it remaineth true of every man, that except he be born again he cannot fee the kingdom of heaven. Indeed, every man, when he fees his own heart truly, is willing to confefs he is the chief of finners. He may be fenfible, that God hath preferved him from crimes, into which others have fallen ; at the fame time, he fees the heart, the reigning nature of fm, which mull be taken away to efcape the death of another world. The only prayer which he can honeftly make, is, God be merciful to me the greateft of fmners. This doubting of the need of a changed heart, is a molt perfe6t proof, that men are ignorant of themfelves. None have ever feen themfelves in the light of the di- vine law, who doubt the words of Christ, that all men mufl be born again. And doubting of that doftrine, not only fhows great ignorance of themfelves, but alfo, great deadnefs of con- fcience. Indeed, denying this moral corruption of human nature, is virtually denying the need of a gofpel, and all the principal dodbincs of divine revelation, which diftinguifli the Chriflian fcheme, from the religious belief of the refb of mankind. Serm. IV. prefence and ways of God. y'f 1. The fubjeft (hows us the hateful and dan- gerous nature of the immoral prmciples, which are found in every heart, until removed by the fanftifying grace of Gon. '1'hey make a complete feparation between the Creator and his creatures — between the king and his fubjefts — the lord and his fervants. Although he be infinitely excellent, they fhun his prefence. When he hath all poiTible right to command, and their own happinefs depends on obeying, they fay, " What is the Almighty that we fhould obey bim ?" Worfhip is but a fit acknowledgment of the excellency of his nature and of his divine rights ; and this alfo is denied. Give fcope to the principles of an immoral heart, and they would terminate in nothing fhort of univerfal mifery, and every thing would be done to break up fociety, deflroy divine and human rights, and render univerfal being a fcene of mifery. Sin is therefore exceeding fmful, and the more ^od is oppofed to it, the more glori- ous, excellent and adorable, we ought to eileeni his infinite nature. God's oppofition to fin, for which the unholy hate to have him rule over them, is the very thing which makes his charac- ter lovely, and renders him worthy to reign. His infinite power and knowledge, if they were not joined with a holy reftltude, would make him an objeft to be infinitely dreaded. Without infi- nite power and knowledge, he could not have created a univerfe of inteUiijent creatures ; and unlefs he had holinefs to direct his power and knowledge, exiflence, under his government, would have been worfe than never to have had a being. 1 his fhows the principles of fin to be hatetul and dangerous ; and while happinefs \^ fought by the finner, his principles of gaining- ^S The wicked defire not the Vol. II. It, would banifh ixom the univerfe all peace but his own. 3. The fubjeft teaches why it is fo difficult to make men prayerful, Wii know that this duty is generally neglec- ted by thofe who have not piety. Many negle£t even the pubhc worlhip of God, or make their attendance wholly fubfervient to their worldly interefts and pleafures. — Many who do attend on the public Sabbath worfhip, feem to conceive the fervice rather as a feafon of amufement and of conformity to the cuftoms of fociety, than as an opportunity for devotion. Of many who fometimes attend the fanctuary, it is known that they do not pray in the family, and there is every reafon to think that they wholly negleQ: the duties of the clofet. All this confirms the remark, that it is difficult to make men prayer- ful. If they could be brought to a regular and ferious obfervance of the duty of prayer, with- out the fpirit of oftentation and felf-righteoufnefs, it becomes probable that their attendance on all other religious duties would follow. Our fubjedb fhows the reafon of this difficulty. Prayer makes the»n ferious, and this they do not like. — Prayer v;arns them of their guilt and of their depend- ance, and this they do not like. Prayer fets God and eternity before them, and gives a voice to their fleeping confciences, and fliows them that they arc fmners, and thefe things they do not like ; fo that it is not ftrange they are pray- erlefs perfons. From this fubjeft it alfo follows, that the regu- lar attendance on or negleft of the duty of pray- er, is one of the beft evidences of the ftate of men's hearts. We are often called upon for Serm. IV. prefence and ivays of Gen. 79 rules, by which men may know, whether or not they are the children of God and forgiven in Christ Jesus. There is no difficulty in finding rules of trial ; but the difficulty is in applying them faithfully. Thofe rules are the moft fafe for common ufe, which admit the mod eafy prac- tical application ; and none is more fo, than the delightful practice or habitual negleft of the duty we are now confidering. It cannot be thought, that thofe who never pray are good people ; or that thofe who only join in the fanduary fervice, and neglett every other kind of prayer are pious. As it is impoffible to make thofe forget each other, whofe hearts are joined in tender affec- tions ; fo thofe who love God, will delight to converfe with him. But if they do not delight to converfe with him, they are not his friends. Thus a delight in praying to God, or a negle£t of the duty, becomes a rule of eafy pra£lical ap- plication, whether or not we be Chriftians. If this rule were faithfully applied, many who feel eafy, and go on in worldly joy, without any fenfe of danger, would find themfelves condemned. To conclude ; all who read this, who have in time palt, thought lightly of the univerfal de- pravity of men, and of the need of being renew- ed by the Spirit of God, are fupplicated to review the fubjed and confider its interefling nature. If fuch lliould happen to be miftaken in their form- er notions, and when they come into the imme- diate prefence of God, fhould find an oppofition to him and his kingdom, which they have not thought, how dreadful would the confequence be ? And efpecially how dreadful to make a dif- covery of this, at an hour too late to amend the miltake ? The lofs muft be their own ; but every benevolent heart muft, at prefent, mourn and weep over fuch inftances of delufion. Now is 8o The wicked dejire not, tsfc. Vol. 11. the time to pray and weep over fmners, not knowing whether God may give them life ; but when the fcene is clofed and the day of gface is paft, every good mind will fay, true and righteous are thy judgment s.^ Lord God Almighty. Amen. SERMON V. The kingdom of God brought nigh to thofe who are loft. LUKE, X. II, 12. Eken the wry dujl of your city, which cleaveth on us, we do wipe eff againjiyou ; notwithjianding^ be ye Jure of this, that the kingdom of God is come nigh unto you. But I fay unto you, that it f hall be more tolerable in that day for Sodom, than for that city. THE context informs • us of fome fmgular and inftruclive circumftances, in that con- verfation of Christ, with his difciples, which contains our text. On thefe words we may remark, That although the influential Jews made great oppofition to the gofpel, and finally cruci- fied the Redeemer, it is apparent there was a great difpoiition to hear in many of the people, and in fome from fincere motives. Therefore Christ in this difcourfe told his difciples, " The harveft -trulv is great, but the laborers are few : L tt 'the kingdom of God brought Vol.11,. pray ye therefore to the Lord of the harveft, that he would fend forth laborers into his har- vell.** This paflage, at leaft intimates that there were many attentive to the important things of religion. The prophecy of Daniel, in the ninth chapter of his book, in defcribing this period of Chrifl's life, together with his death, predicts the fame. " And after three-fcore and two weeks fhall Mef- fiah be cut off, but not for himfelf. And he fhall confirm the covenant with many for one week : and in the midft of the week he fhall caufe the facrifice and the oblation to eeafe, and for the overfpreading of abominations he fliall make it defolate, even until the confummation, and that determined fhall be poured upon the defolate." He jhall confirm the coveyiant with many for one week. This means feven, or a week of years, and is to be counted from the beginning of his publi* miniftry. In the midft of this week of years, or three years and an half after the commencement of his public miniftration, he was cut ofi'by death. It is faid that through this whole week of years, he fhould confirm the covenant with many. This is a prediction that there fhould be an uncommon outpouring of the ^r pirit of God, in that period, whereby many would be brought to an holy obe- dience. This Christ intimated when he faid. The harvejl truly is great, and after MefTiah was cut ofl', and the pentecoftal days commenced, there is the beft evidence that there was a great in- gathering of true converts to the Church of Christ. It therefore appears, that although Christ was in this period put to death, the words of the text were fpoken, at a time of revi- val in religion. To thofe, who oppofed in fuch a day, he taught his miniflers to fay, " Notwith- Serm. V. nigh to ihofe who are hjl, 83 landing be ye fure of this, that the kindom of God is come nigh unto you.*' Remark 2. Ar this time Christ was careful to multiply the number of his teachers, that thofe who had a difpofition to hear might have an op- portunity for inftrudlion. Now the feventy were appointed, and fent through all the land of Ju- dea J to teach them the advent of a Saviour, and falvation through his grace and merits. — Of all matters, which experience teaches, it is one mod clearly evinced by the general hiftory of the Church, that the Father of divine influences, at particular feafons, feems to be nearer to his Church than at others. What his reafons are for this mode of difpenfation, it is not my prefent duty to defcribe. The fa6t:, afcertained by ex- perience, is enough to gain our belief, that in iuch feafons of an out-poured fpirit, there is a general attention in a multitude of minds — many are deeply convinced of fm — and divine grace appears more freely to meet, fanftify and com- fort the enquiring. — Such feafons of extraordi- nary grace, have been found in every age of the Chriftian Church, and many places in New-En- gland, may efteem the prefent day, to be of this kind. — The Lord grant that the prefent outpour- ing of his fpirit may extend through our nation and through the world ! If Christ, in fuch a day, was careful to increafe the means of inftruc* tion, it teaches all his minifters to be inftant, in feafon and out of feafcn, to warn the carelefs, to teach the trembling, and guide the fleps of young believers into the paths of habitual holi- nefs and peace. When the Spirit of God is poured out on the minds of the people, there will be a difpofition to hear, and collections for prayer and praife will be multiplied. — Nor is it ftrange, that in fuch a day, thofe who 84 The kingdom of God brought Vol. 11. have no belief of experimental religion, and whofe minds are left in carelefsnefs, the proba- ble prefage of eternal death, fhould think that others are overdoing in the vifible duties of re- ligion, and even be irritated by feeing them fpend thofe hours in prayer and praife, which would be more agreeably fpent by themfelves in the feftivities of a carelels and unholy life. Still this ought to be no objeftion, in the way of fe- rious people and faithful miniflers, againil multi- plying feafons of devotion. The hours added to attendance on the worfhip of God, will be fewer, than thofe which are faved from courfes of thoughtlefs impiety. If the great Lord of the Church, multiplied the inflruments and feafons of inftrudlion, when he faw the harveft to be plentiful and the laborers few ; it is an example which fhould ever be imitated. It ought not to be an impediment, that men of other minds complain ; for this will always happen. They have no fenfe of the worth of their own feuls, nor of eternity, — no fenfe that they are finners, and need an efcape and a Saviour, — no fenfe that they are fmking down to wrath, or that there is any efficacy in the duties of religious worihip. In fuch cafes Chriftians ought neither to be difccu- raged nor overawed, nor to revile and contend ; but to be humble and more benevolent, arid abound in prayer, that the eyes of the blind may be opened. Remark 3. Our Divine Inflruclor directs, what the conduft of thofe fliould be, who are faithful to him in fuch a day as hath been def- cribcd. Into what^ncver houfe or city they enter, they are to fay, " peace be to this houfe." Salvation is offered to this houfe or city. And he fays, Serm. V. nigb to thofe who are loft* \^ f« if the fon of peace be there, your peace (hall reft upon it," and there they were to remain, eating fuch things as were fet before them, and to tell them " the kingdom of God is come nigh unto you." You now have an oifer of forgivenefs and falvation. But if any houfe or city did not receive them, they were to go into the ftreets and ihake off the duit of their feet, as a teflimony againfl them, and as a frirewel, to tell them, " notwitftanding, (we depart) be ye fure that the kingdom of God hath come nigh unto you." Remember that you have had an open and fair offer of eternal Hfe. Shaking off the dull of their feet, as a teflimony againft them was an ancient cuflom of rejection, and is an intima- tion that every circumftance, in nature and pro- vidence, will witnefs againft the impenitent. The fum of the diredion given to teachers of religion, in this place feems to be this ; that they fliould make an explicit declaration and offer of the truth and of Hfe — declare to men their flate — and offer them peace and reconciliation through the blood of Christ ; but not officioufly to fol- low them, where there was no other profpeft, than that of being reviled. Having given open notice of their errand from God, they could do no more ; and the rejeftors mufl abide the con- fequence of their own impiety and unbelief. Remark 4. They were to tell thofe, who re- jected, after fo free a call ; that it would be more tolerable, in the day of judgment, for Sod- om than for them. It ought to be confidered, by men in lands of chriltian knowledge, that fins, againft great light and the free Crill of Con, incur a heavy guilt. Sodom and Gomorrah, according to the light they had, were among the mofl guilty of W The kingdom of God brought Vol. II. mankind, which made them worthy to fuffer the vengeance of eternal fire, that they might be terrifying examples to mankind; but Christ aflures us, that thofe have greater guilt, who fm againll the gofpel light. We may be more guilty and have a lefs tolerable ftate in the world of woe, than thofe v/ho came to fo dreadful an end. The honor of the divine government and the fafety of mankind, in thofe early ages, re- quired a fignal vengeance to be inflicted on a people, which v/ere lefs guilty, than fome who now for a feafon are fpared. Among thofe who become eminently guilty, and will, perhaps, fall the lowefl under the wrath of God, we may number fuch, as live in a day when the fpirit is remarkably poured out, and they pointedly ridicule and oppofe its influence. To fuch the awful words of Chr.ist, feem ap- propriately to apply ; " but whofoever fpeaketh againft the Holy Ghoft, it Ihall not be forgiven him, neither in this world, neither in the world to come.'* Remark 5. By the kingdom of God being come nigh to them, is meant, that they had en- joyed the beft means for obtaining falvation. It is a reprefentation of their external advan- tages being great ; but not that their hearts had been wrought upon, in any degree, to make them more fufceptible of a love of the truth. People are very prone to judge of the goodnefs of their hearts, from their advantages ; whereas there is no rule more uncertain. The heart often becomes mofl fixed in fm, when truth Ihines the brighteft ; and it is not uncommon for thofe, who, in refpe£t of privileges, are ex- alted to heaven, to be brought down to the low- eft hell for their mifimprovement. In the fchool Serm. V. nigh to thofe ivho are loji. 87 of excellent religious means, men are ripening fad for a great degree of glory or woe ; but which of thefe it (hall be, cannot be determined from their advantages. By means, the king- dom of God may be brought very nigh to men ; while in their difpofition and pradice they are departing far from it, and making themfelves more worthy of death, than if they had never pofleifed fuch privileges. Having made fome explanatory remarks on the text and context, I fhall next confider this particular claufe of the text, Notwithjianding, be ye fure of this, that the kingdom of God is co?ne nigh unto you. I. I WILL confider the words, as they refpec- ted the Jews, to whom they were originally fpoken. II. As they refpeft ourfelves, who have great- er light and advantages for falvation than even the Jews, who faw the miracles and heard the preaching of Christ himfelf. It hath pleafed infinite wifdom, progrefiivcly to open to the world, the fyftem of his govern- ment and truth. The whole government of God hath been a feries of inftruding events, which were neceffary to follow in fucceffion, as means for bringing the minds of creatures to the mod perfed knowledge of the Almighty, of his nature, counfels and glory. Perhaps the fcheme of divine truth and of duty, could not have opened more rapidly to the underftanding of men ; and thofe feafons, which have appeared to be retrograde in the advance of facred know- ledge, were neceffary to be examples of truth already revealed 5 fo that revelation and provi- II ^he kingdom of God brought Vol. II. dence, ading together, have unfolded divine truth in the mod rapid and impreflive manner. But men have never lived according to their light. From thofe to whom httle is given, lefs will be required. For this reafon the Heathen are open to condemnation, as they have never lived agreeable to their light. Therefore, the apoflle, in defcribinq their charafter, practice and end, faith, " Becaufe that when they knew God they glorified him not as God, neither were thankful ; — For when the Gentiles, which have not the (revealed) law, do by nature the things contained in the law, thefe having not the law, are a law unto themfelves, — their thoughts accu- fing or elfe excufmg one another." Many of mankind have been left in this Gen» tile ftate ; but thefe knew enough and fmned enough to condemn themforever,if the Sovereign Judge fo pleafe. Compared with fuch, the ftate of the Jewilli nation was from the firft highly privileged, and the kingdom of God was brought nigh unto them, from the early day of their fore- fathers. To them God revealed himfelf as the Supreme Jehovah, Creator and Governor of the world ; he declared his holinefs and whole mo- ral charaQ:er ; gave them a law of pra6lice in heart and life ; revealed his merciful intention* and a future propitiation for fni ; and announced a judgment and reward to come. Compared with this difpenfation all before was darknefs. Compared with this, all around them, for many ages, was darknefs. Thofe around them knew enough, if they v/ere difobedient, to condemn them : To thefe therefore the kingdom of God, comparatively came nigh. They had the nature of perfonal holinefs and fanftification, by which men are prepared for the kingdom of heaven, very clearly revealed to them, and could not Serm. V. nigh to thofe who are loft. 89 be in ignorance of the moral duty they owed to God and men. Thefe laws were given v evident figns of God's mighty pov;er ; tney Were committed to writing and to public na- tional cuftody, that they might not be corrup- ted. — They were not only in the hands of the people, but to be publicly read many times a year before the affembled nation. — There was a national fyflem of worfhip and inftrudion, and a whole tribe afligned to thefe duties. Their tempo- ral, civil, political and domeflic regulations were all enjoined, in a particular manner, by (tod him- felf ; and the whole fo framed as to point them daily to religious truth and duty. The very tenure of their lands and all their national prof- perity, by the declaration and providence of God, depended on their religious obedience. Through many ages, God was not forgetful of his prom- ifes and threatenings ; but by the mouths of Extraordinary prophets, and a mighty and won- derful providence, he enforced his commands, explained his law, punifhed difobedience and gracioufly rewarded their obfervance of his com- mandments. In the fight of many generations the whole power, maje{ly,wifdom andgoodnefs of God feemed to be concentred, in bringing truth, a knowledge of himfelf, and of their own duty, and of eternity into their fight j that thus the kingdom of Goo might be kept nigh them. But not to be wearifome by mentioning par- ticulars, we will come down to the time in which Christ lived. This people with all thefe things befor;^ them, in their law and in the hiftory of their na- tion, had the additional advantage to behold the bright rifmg of the Sun of Righteoufnefs with their own eyes. The Meffiah was promifed, and they had, for a confiderable time, expcc- M 9^ The kingdom of God brought Vol.11, ted his appearance. The manner of his birth, life and death ; his chara£lcr, works and doc- trines ; his appearance, and the manner of his kingdom, were all foretold. Ihere was divinity in his appearance, works and doftrines. The heavenly life feemed to be brought down to earth, in his good words and actions. He taught them as no man had taught — fpake of the Father like one come down from him ; and of eternity, like one who knew its awful folem- nities and blefled praifes. He called to repent- ance and a holy life, and enforced all his words, by the argument of rewards to be pronounced, before the bar of God. He offered them a free forgivenefs on the reafonable conditions of re- pentance towards God, faith in him, and a holy obedience to the laws of his kingdom. Who can deny, that the kingdom of God was brought nigh to this people, and that they had a fair offer of eternal life ? Nothing but their own hearts oT love to the world, oppofition to God, and a dif- like of his holy law, could prevent them from entering into the life of glory. Perhaps thofe who read will think, of what avail to us is all this long account of Jewifli pri- viliges ? They lived and died for themfelves, and how are we interefted in their privileges or end ? Much every way. All this truth is for us ; to inflruft, to warn and to make us tremble for ourfelves, if we are impenitent. When the Heathen, not having the written law, were a law unto themfelves, and had fufficient knowledge to condemn them to eternal death, if it ihould be the pleafure of God ; how much more juftly condemned, and how much more miferable muft thefe Jews be, to come fo nigh to the kingdom of God, and not enter in ? Think on the compar- Jerm. V. nigh to thofe who are loji, 91 ifon of advantages, and the aggravated guilt of the latter, and then carry the comparifon much, further as it ought to be with relpedt to us, and afk what will be the guilt and woe of an inconfider- ate finner, dying from the midft of chriftian light ? What a wonderful fcaie of increafmg guilt here comes into fight ! As the unbelievhig Jew was above the Heathen in privileges ; fo far he fmks below him in guilt and in mifery, which is its fruit and reward. As the ( hriltian rifes higher in privileges than the blinded, rejeding Jew ; fo will he fmk to the loweft Hate of mife- ry, when juflice is laid to the line and righteouf- nefs to the plummet. Such are eminently thofe, of whom Christ faid, to whom much is given, from them much will be required. The fubjed therefore is much to us, in every point of view that it can be confidered. At whatever time we hear Jewifh privileges defcribed, we ought to ;^e reminded of our own higher advantages— our greater danger from impiety — and our deep- er guilt if we rejedl: the grace of God by refilling his Holy Spirit. II. But I was to confider the words, " Not- witbftanding, be ye fure, that the kingdom of God is come nigh unto you," with particular application to ourfelves. On this part of the fubject, we ought to read with great candor and ferioufnefs. Being accuftomed to remember the Jews as the crucifiers of Chrift, Vv^e conceive them as murderers of the moft guilty character ; and forget our own fin in the enormity of their crime, in the exemplary vengeance inflicted on their nation, and in the propenfity to felf- exculpation, which is found in all men. Let it be remembered that I am not exculpating Jews, but more highly criminating men, who have §3 The kingdom of God brought Vol. TI. Chriftian means of knowledge, with difobedient hearts and unholy lives. Further, by not attending to the nature of the human mind, and of fmful principles in the heart, we are prone to think, there was an effica- cy in the means, which God ufed with the Jews, fuperior to any in the means which we enjoy. Abraham told the tormented fmner, " I hey have Mofes and the prophets ; let them hear them." Still he faid, " Nay, father Abraham, but if one went unto them from the dead, they will repent.'* But Abraham anfwered, " If they hear not Mofes and the prophets, neither will they be perfuaded, though one rofe from the dead.'* So, we are difpofed to think, that be- caufe the Jews faw the Son of God in the flefli, and heard his words and beheld his mighty works, their advantages for repentance were greater than our own j and therefore, that th* kingdom of God was brought nearer to them than to us. But all this is falfe reafoning ; and the opinion arifes from an ignorance of our own hearts, and of the malignity of fin againft God. — The furprife, which is wrought by the fight of miracles, is not the exercife of holinefs in the heart- That conviction of truth which comes from feeing mighty works, may terrify natural confcience, for a feafon ; but hath no power to produce fincere humility and obedience. When the impulfe of terror hath ceafed, wicked appe- tites will lead the finner to all manner of impiety and crimes. Thus the Jews who faw the mighty works of Christ, crucified him, faying, " He faved others, himfelf he cannot fave." The mighty works of Christ and his apof- tles, were not defigned to change the hearts of men j but to give evidence of the truth, and in Serm. V. 7iigh to thofe who are loji, 93 this fenfe they were means to the Jews. Alfo, in this fenfe they are means as efFedual for us, as for thofe who aOually beheld with their eyes, the works of Almighty power. If by the means of knowledge and evidence of the truth, the king- dom of God came nigh to the Jews, hov/ much Higher to us ? All that knowledge is communi- cated to us which was contained in their law and prophets ; all which arofe from the inftitutcd ritt 8 and ordinances of their worfliip ; all which could be attained by attending to the fmgular difpenfations of providence in mercy and judg- ment to their people, for many ages. We may look back on thefe fources of information, with •as much certainty as the Jew himfelf. The means of their inflrudion are alfo ours, and in moft: cafes, thofe very means fhine more lumi- noufly on our underftandings. For an inilance, the facrifical worfhip of the Jews, gives to us more inftrudlion, than it could give them ; be- caufe the type hath received its accomplifliment, in the efficacious facrifice of Christ ; and to view the type and antitype in connexion, makes either of them more inftrudlive than it could be when fecn alone. Even the type gives more in- ftrudion to us than it did to the ancient Church. Alfo the writings of the prophets, by having been in part fulfilled, with a wonderful agree- ment between the letter of predidlion and the event ; and having been explained by the evan- gelical writers, are more inftrudive to us than to them. With regard to the life, works and death of Christ., events which happened in occular view of the Jews, our evidence of thefe is greater than theirs. We can look on thofe events without that kind of party paffion which filled them. We may look on the whole fcence in connexion—- 54 The kingdom of God brought Vol.11. on the whole fcheme as ordered by divine w^f- dom. Succeeding events have illuftrated the wifdom of God in thofe which preceded, and a fight of divine vt^ifdom in the plan, is evidence of its truth. The evidence that hath arifen for the divinity and truth of Christ, fmce his death and afcen- fion, by the explanation that hath been given of the gofpel fcheme ; by the fuccefs of the gofpel ; and by the fpecial orderings of a divine provi- dence, is perhaps as great as all which anteceded; efpecially this will appear to be the cafe, when we confider it in connection with what went before. Further, the gofpel, or evangelical writings of the new teftament, have opened the myflery, that was hid from preceding ages, in the coun- fel of God ; and have fhowed its whole con- fiftency, beauty and truth. The ancient Church knew a propitious and fin-forgiving God ; we know the very manner and means by which God forgives fin glorioufly for himfelf, through the atonement of CHrtisT and fandification by the Spirit. They, by the promife of God, knew and believed in a Saviour to come ; but knew no- thing how this glorious charadler would be forni- ed. To us is known the wonderful formation of the Mediator's charafter, by the union of his divine and human natures, whereby his fuffi- ciency both to atone and apply falvation, appears to be infinite. The fcheme of gofpel doftrine, (hows how mercy and truth have met together- how God is juft in juftifying the ungodly — how we became entitled to juftifying grace, and mud prove to ourfelves our own gracious acceptance with God. Alfo, there is here a more clear rev- elation of the final event of God's prefent gov- ernment in the kingdom of grace— the certainty Serm. V. nigh to thofe who are lofi. 95 and procefs of a judgment day — and the eternal rewards of the children of men, according to their different charaders. The providence of God in fpreading the truth; in protcdling and governing the Church j in' defeating the defigns of his enemies by turning their counfels into foolifhnefs, and making their enmity beneficial to his caufe and friends ; in giving patience to his people and faving them from impending dangers 5 and in fulfilling the promife that the gates of hell fhall not prevail. ^ The providence of God in all thefe things, for fo many ages as have intervened fmce the time of Christ, is a confirming evidence of the truth. All this is the Lord's doing, and marvellous in our eyes, and proves that the Chriflian caufe is proteded by God. The fulfilment of prophecies, which are every where intermixed with fcriptural doftrines and precepts, both confirms and explains the whole. By all the increafe of knowledge, and of evidence for the truth, the kingdom of God is brought nigh unto us. On this part of the fubjed, we are further to confider, that we are delivered from that bondage of rites and burdenfome ceremonies, which were impofed on the ancient Church ; and in the place of thefe, have an inflituted fer- vicc that is plain and folemn, containing truth in fubftance and not in fhadows. The fimplicity of our religious rites, tends to fimplify and giv"e clear and precife ideas of the truth. By im- provement in fcience and in modes of inflruclion, we are highly privileged above ancient Churches. By the multitude and facihty of the means of inftrudion, doclrinal light is diifufed among all who do not chufe to put it away. The Sabbath, 9i The kingdom of God brought Vol. II* the public means of teaching that are become habitual in our land, the pulpit and the prefs furnifh doftrinal knowledge to the ignorant, and praftical rules of duty to all who wifh for obedi- ence. God's holy word, is not now flowly tran- fcribed by the pen of a heavy writer, but copies are fo expeditiouily multiplied, that it may be read by every man, woman and child, in every condition of life. O how great a privilege, have all the people, in being thus enabled to refort immedi- ately to the fountain of truth ! In moll Chriilian lands, fo great a number can read for themfelves, as precludes the poffibillty of impofition by the fraud of defigning inftrudors. These are our privileges ! And is not the kingdom of God brought nigh to us ? Are we not exalted to heaven in refpect of means to know and do our duty ? What could God have done more for us ? And is there any thing in the way of our falvation, but our own fluggifti and oppofmg hearts ? Ah ! thefe hearts are enough, even with all our means, to fmk us to eternal death, if the efficacious and fandifying grace of God doth not interpofe, to give us new hearts, a knowledge of Jesus, experimentally, and that fight of his glory which comes from loving .him. I HAVE mentioned fome of the advantages, which are had by Chriflian nations of the pre- fent age ; yet how few who live where the light fhines and the gofpel is taught, do by their lives ihow themfelves to be followers of the Lamb of God ? How many, who are utterly thoughtlefs, making no account of God's Sab- baths, his word and the means of inflrudion ! How many who vifit the fanctuary through habit,. Serm. V. nigh to thofe who are lojl, 97 either to lleep, to fee or be feen ! How many who never go near the houfe of God, and after the indolence of nature, when not excited by fome immediate worldly concern, is fatiatcd with deep, pafs the remainder of the day worfe than jn fleeping ! How many formalifls in their fer- vice, with whofe lips and hands the heart is never joined ! How many, () awful to tell ! are funk into the deepeft infidelity concerning the truth ! All thefe, living and difobeying in the midfl: of light, (hall receive a heavy damnation ! 1 CANNOT juftly finifh this fubjeft, without calling the reader's attention to that wonderfal outpouring of God's fpirit, which hath hap- pened at the prefent time. Many congrega- tions have been gracioufly vifited, and a multi- tude of fouls have been made firft to fear, and then to rejoice. In the firft part of this difcourfc it was mentioned, that fuch feafons, in which divine grace appears to be peculiarly near, have been found in many ages of the Church. Hap« py are thofe who partake in them ; but unhappy, unhappy indeed ! are thofe who live in the midft of fuch demonftrations of divine grace and pow- er, only to difbelieve, oppofe and fliut their eyes. To fuch the kingdom of God hath come near in the higheft fenfe, and they have put it away. They have faid, we will not enter in ; and fome have endeavored to hinder others, who were at- tempting to enter. Many have been the inftan- ces of divided families ; divided in their fenti- ments of the importance of religion and in what it confifts. Even parents and children have fep- arated at the door ; the former for their happi*- nefs going to places -of amufement, and the latter to places of prayer. Sometimes the coercion of authority hath been ufed, to prevent thefe from joining in praife and fupphcation, vbich t^'jt* N 9? The kingdom of God brought Vol. II. their only happinefs. Others have ridiculed and fpoken all manner of evil againfl thofe who were beginning to be wife. Is not this falling under the reproof of our blefled Redeemer on thofe who hinder others from entering in ? Doth it not fliow, that in the depravity of man, there is a principle of oppofition to the kingdom of Christ ? What elfe can be the motive of thofe who have no pleafure in religion, to throw dif- ficulties in the way of fuch as labor for eternal life. If fuch were wife, inftead of difcouraging others, they would tremble for themfelves, left they be left by a fovereign God to their own blindnefs. * Such days of the outpouring of God's Spirit, are a bright illuflration of the following truths. I. That there is fin in the hearts of men, ■which they do not fee, until God opens the truth before them, by his own Almighty power. Much is faid in the holy fcriptures, of the blindnefs of mankind ; but with all that is faid, we need the aid of experimental conviftion and converfion placed before our eyes, to correal our apprehenfion on this fubjeft. Such days as many have feen and felt, lay open the human heart — they give perfonal conviction that the heart is at enmity againft God until changed — that the world of mankind, in their fecureflate, do not know themfelves, and never in this world will know, unlefs the fpirit of the Lord remove the darknefs — that fmners, by the power of fenfe over them, and their indifpofition to the truth, are rendered blind to their own charadler, and to their deferts in the fight of a holy God, to eternity and its awful realities. They never confider what it will be to appear before the bar of infi- nite purity, without fan<^ification and forgivenefp. Serm. V. tiigh to thofe who are lofl, 99 This fpiritual blindnefs of men is proved, firfl, by the new apprehenfions of thofe, who become the fubjedsofa divine influence ; and, fecondly, from the deep flupidity of others, who are not moved by the anxiety of thofe, concerning their eternal well being, with whom they arc nearly connedled here. 2dly. Such days fhow the difference between true religion and irreligion. It is not uncommon, in times when divine influences are much withdrawn from the Church, to fee the wife virgins flumbering and fleeping, and living too much like the foolifti. But when. the Spirit of God is outpoured it appears that there are two kinds of pleafure, which men purfue j the one heavenly, the other earthly ; one in fenfe and themfelves, the other in divine enjoyment. This ihows, that there is an eflential difference between piety and impiety ; and that fome, al- though they live too much like the world, have by the grace of God been made partakers of a divine nature. This divine nature afpires above, and is fatisfied with the enjoyment of nothing below God himfelf ; while others, with an oflen^ lible appearance of being Chrifl:ians, have no pleafure in the true temper and pradice of the gofpel. Indeed, by obferving critically the fub- jedts of thefe feelings, we may fee the firfl prin. ciples of a heaven and a hell ; and the obfcrva- tion goes far to convince the obferving, that men are defl:ined to thefe two different ends. As the principles of religion and irreligion are differ- ent, and can never be reconciled one to the other; fo the end of people mufl be effentially different^ It is furprifing, that fo many have boldnefs to controvert the word of holy fcripture on this point, when nature and reafon teach the fame too T^he kingdom of God brought Vol. II. truth, and afford incontrovertible evidence that virtue and vice have a different defliny, 3dly. Such days as we have feen, do by ex- ample prove the office work of the Holy G hoft, in the falvation of Tinners. Among modern errors, it is one of the greatdl, to deny the efficacious work of the Spirit in con- vincing, renewing and fandifying men. The temptation to this, arifes from men's defire tcv think well of themfelves. The doctrines of human depravity and of a juft expofure to eternal death, and of the need of divine influence to convince ^d convert fmners, are fo conneded, that to admit one, implies the truth of the other. — -— Therefore, that they may think themfelves not very guilty and expofed, they are tempted to deny the need of a Spirit, and his whole convinc- ing and applying work to the hearts of finners. TThere are reafons enough why unprincipled men arc oppofers or fecret contemners in a day of reli- gion. If that which they fee, be the truth and work of God, it condemns them ; fliows their certain danger ; and calls them to leave the things they love. But can we account for the reform- ation that often happens, in particular places and perfons, without recurring to the dodrine of a fpecial influence from God ? V»rhy do we at times, fee multitudes inquiring, concerned and pained with a fenfe of their fm ; felf-condemned, and then rejoicing in the truth ? Why do we find them, with the fentence of felf-condemnation ixi tjieir mouths, ftill hoping in the free grace of God 1) bearing a new tellimony for the truth ; andconfeffing the law of Ciontobe right, at the expenfe of acknoweldging themfelves to be the chief of fmners ? Why do we find them leaving their old pkafures, and profeffing that they have Serra. V. nigh to thofe who are lojl, i o i found new delights ; confefling their old fins and amufements, and departing from them ; and daily attending to duties, in which they once had no fatisfadion ? Why have we feen infidels and men, who had fallen into every kind of loofe and dillipating principles, with opened eyes be- come fenfible they were going down to the cham- bers of death ; and at once turn round to acknowledge the power of Christ's religion and become the friends of his friends ? Thefe things have been feen to take place, without any external caufe of excitement. They have not been the efFefts of a fright, by any fudden and awful providences of God ; not the confequence of combination in families and neighborhoods, for while one or a few have been taken, others have been left to part from their deareft friends, rather than devote themfelves to the fervice and praifes of God ; not the effeds of enthufiafm, for the ferious have been calm and the greateft friends of order and decency, and very hum- ble in the midft of their greateft joys. When all external caufes appear to be infufficient to produce thefe effects ; when men's thoughts are thus called from time to eternity, muft we not fuppofe the caufe to be from God's own imme- diate adion ? Further, this appears from the nature of the effefts which are wrought, as well as from there being no other caufe which could produce them, befides the direft influence of heaven. The moral natures or difpofitions of men, are not changed by fmall caufes. There is a tafte or relifh in the mind, which we commonly call natural, that doth not appear fuddenly or by fmall caufes to be altered. But in the prefent cafe, the effects wrought in ihort feafons of time> KM The kingdom of God brought Vol. 11. have been great. Perfons turning the habitual current of their thoughts from time to eternity ; from the pleafures of the world to a delight in Goo, and in the expeded happinefs of ferving and praifmg him forever ; from earthly amufe- ments to the pleafures of Chriftian communion, and delight in prayer and the worfhip of God ; from vain companions to ferious ones, whofe company but little before was painful ; from ex- alting themfelves to deep humility ; from them- felves and the world,, to a Saviour, his laws, and his fervice. T hefe are great effeds, which run through the whole economy and manners of life, and through all the feelings of the heart. The fubjeds of this change, do alfo make an acknow- ledgement by which it is confirmed. They fay, " whereas once we were blind, now we fee. " Once we were miferable in the purfuit of world- " ly happinefs ; now wc are happy by relin- " quifhing the world and ourfelves.'* Such effects as thefe, if witneiTed by a good converfa- tion, muft be allowed to come from the opera- tion of a divine and all-powerful caufe. I r only remains, that I apply this fubje£t to the confeiences of thofe, who rejefl the Spirit of God, in his operation on their own minds ; and endeavor to hinder others from entering into the kingdom of Christ. " Notwithstanding" your own feelings and diftafte to what you fee, " be ye fure of this, that the kingdom of God is come nigh unto you.'* Are you fure that you are right ? Are you lure that there is nothing in that religion of which you fpeak fo lightly ? Are you fure that your neighbors, your acquaintance, and thofe of your own families whom you afflict, have not found a good in the enjoyment of God, which Serm. V. nigh to thofe ivho are lofl. 103 you never taftcd yourfelves ? Are you fure that there is not a heaven and a hell, and that thofe whom you think to be needlefsly deluded are not better prepared for heaven than you can hope yourfelves to be ? — Suppofe they fhould be right, what will your own cafe be, when you fland be- fore the judgment feat of Christ ? Can you then look to the face of him who was pierced, and avert his thunders, and prove before his pre- fence, that you have been or that you now are innocent ? Will you then be able to difpute the exiflence of a Holy Ghoft, and the need of his operation on your own minds, to prepare you for eternal life ? Can you be fure that our Lord, is not a holy God, and that his gofpel doth not require all that is fet before you as duty, and as the only way of entering into eternal life ? But I can conjefture, the queftions which are now propofed begin to become difagreeable, and muft apologize for them. Are you fure that they are improper and needlefs ? The writer is fure, that if you have thought of them they make you unhappy ; but are you fure, that it is not bed you fhould thus be made unhappy ? To fliow that there is fome ground for fuch queftions as thefe an appeal is made to your own con- fciences. Do you not, in the hour of afflidion and folitude, feel afraid that there is fome truth in this kind of religion ? Have you never caught your own heart whifpering to itfelf, " if I am miflaken it will be a dreadful miftake, and I never can anfwer before Omnifcience?" Thefe inquiries are defignedfor theconfciences of thofe who read, for if we cannot firft reach the confcience we never expedt the heart will be affeded. I can- not conclude this difcourfe, with a more folemn addrefs diredly to the fouls of thofe who read it, than in the words of the text. " Notwithftand- i©4 The kingdom of Gob, ^c. Vol. 11. ing, be ye fare of this, that the kingdom of God hath come nigh unto yon.** You have been high- ly diftinguiflied from the periftiing Heathen— greatly elevated in pri\'ilege, even above the ancient Jewifh Church, and above thofe vi^ho heard the doftrines, and faw the miracles of our bleffed Redeemer — yea, you have lived in a day when the Spirit of God was poured out, and thofe around you entered into the kingdom of God. — If now you are loft, the caufe muft be fought in yourfelves. May ')od preferve you from this deplorable end ! Amen. SERMON VL Chriflians a light in the world. MATTHEW, V. l6. Let your light fo Jhine before men, that they may fee your good works, and glorify your Father luhich is in heaven, THE chapter begins with a defcription, which is given by Christ himfelf, of the charac- ter of his true difciples ; and while he defcribes their temper he promifes bleffings, which are to begin in time and extend to an eternity of blifs« After defcribing their charader, and pronounc- ing his bleffings, he tells his hearers, that if they Were of this blefTed number, they were the light of the world. Christ is the Sun of Righteouf- nefs and the great prophet of the world ; for he taught men by his word, by his own example, ind hath continually been inflru6ling them by the exemplary virtues of his people. The fin- ners, who are taken from among men, are faved through the fanftification of the Spirit. Sever- O io6 Chrijltans a light in the world Vol. 11. elgn grace calls them effectually and favingly, by changing their hearts ; and when renewed, they delight in things, which are agreeable to Gon and according to his law ; and thus they become examples of a divine temper and prac- tice. Therefore, the fcripture faith, that the people of (jod are made " partakers of a divine nature'* — that they are conformed to him — and that they exemplify, in temper and pra£lice, the fame which is enjoined in his commandments. It is found by experience, that example hath great power both to inflruft and perfuade. An exemplary manifeftation of virtue, inflruds more effectually than any precepts ; for we learn better by feeing than by hearing. The inftrudion of fight, is generally more impreflive than can be given by words. Therefore it is more awake- ning to the fecure, and more perfuafive to the good, to behold the beauties of piety, than to hear them painted in any human language. One^ is beauty in real exiftence, and the other in im- agination. Therefore, exhortations which are hmilar In meaning to our text, are often repeat- ed in the holy fcriptures ; and thofe, who do not live exemplary lives, efpecially after they have made a Chriftian profeffion, are reprefent- ed as injuring the caufe of truth, and making its reality and beauty doubtful in the minds of men. As a good example is a light to honor Christ, and fhow the excellency of his gofpel ; fo, in the fame proportion, an evil one darkens that bright light, with which the truth ought to be fet be- fore the underflandings of men. Sundry obfcrv- ations will be made, to illuflrate the nature and importance of the duty enjoined in the text. I. The Redeemer's exhortation is evidently defigned for real Chriftians, who hare made a 5crm. VT. Chri/iians a light in the world. 107 profeflion of evangelical obedience, by repentance towards God and faith in our Lord Jesu5 Christ. YLt told thofe to whom it was direded, " Re- joice and be exceeding glad ; for great is your reward in heaven. — Ye are the fait of the earth. •—Ye are the light of the world. A city that is fet on a hill cannot be hid." Such expreffions as thefe, imply a profelfion of real piety, and hope of forgivenefs through the blood of C - rist. Although the commands to repent and be holy, do extend to all ; iflill the holy fcriptures evi- dently make a diftindion between the condi- tions of men, as they are feenby the Omnifcient eye of God himfelf. Some are reprefented, as being in the unfandified flate of nature ; uncon- verted ; unforgiven, and abiding under tbe wrath of God. Thefe are faid to be in a flate of great danger, as they never have done any thing, really to glorify the Lord. They have no covenant engagements from him, that they Ihall meet his acceptance, becaufe they have not complied with the terms of grace ; but remain- ing as they now be, mufl (ink down forever under the power of fin. Others are defcribed as having through divine grace, and the eifectual aids of the Spirit, become obedient unto eternal life. They have accepted a Saviour, and in heart have covenanted to love and ferve God and keep his laws. To fuch there is a promife, and they have peculiar exhortations to live foberly, righteoufly and godly. And although their own merits are exploded, and their acceptance is ever attributed to free mercy; yet they are called a peculiar people, a chofen generation, a royal prieflhood, and the friends and brethren of Christ, by a fpiritual union that isindiffolu^ ble and eternal. 10$ Chrtflimi a light in the world, V^.^« Consequently, the honor of Christ an4 the fuccefs of his caufe in the world, are mod in- timately conneded with their profelTion and their behaviour. This creates upon them new bondii to be circumfpecl, watchful, prayerful, and to live in all refpefts, as though their affec- tions were placed on the things above and on the life to come ; and as having no abiding city here, but feeking one to come, even a habita- tion not made with hands, eternal in the heavens, where their bell employ will be to praife and ferve the Lord. For this reafon, there is a propriety, that to fuch there Ihould be peculiar precepts ; peculiar exhortations and admonitions ; and peculiar reproofs for fuch condudl as brings religion into difgrace, and endangers the fouls of unbe- lievers, by making them think there is no fin- cerity in profeflbrs, and no reality in religion. Therefore, fuch exhortations are greatly multi- plied in the holy word. The guilt of the difobedi- ent, although it may not end in an eternal rejec- tion, is faid to be of the higheft kind. Churches ^e commanded to watch over their members, ^nd if they find any deviating from a ftridt Ghriftian pradice, it is made their duty, either by private or public difclpline, to bring them back to a fenfe of their departure from a pious, humble and holy example. When we place this fubjed on fcriptural grounds, it mufl appear to he of high importance ; for there is no other, on which more is faid, in giving direftions to the people of Christ, how they may benefit the Redeemer's caufe. Or if we confider the fubjed, in the light that we gain by experience and obfervation, it doth not appear of lefs im- portance ; for it is certain, that a multitude of unholy men^ inllead of going diredly, as they Serm. VI. Chrifliam a tight in the world, 109 ipught to do, to the holy fcriptures as a fountain 4^ true opinions, concerning the gofpel, its doc- trines, practice and hopes ; will go to the pradice of thofe who profel's to be Chriflians. And if they fee fuch profeffors to live unworthy of the Chriftian law, they will make falfe deduclions ; <;ither that the law is not a reality ; or that their profeffions of experimental piety, are falfe and hypocritical ; or that they tliemfelves are as good as others, and therefore in a fafe flate. When fuch confequences come from Chriitians' min- ghng in the unholy manners of the world, it is not rtrange that fo many commandments fhould be given on the fubjeft ; and if they are not obferv- led, we muft expeft the Lord will fulfil his prom- ife, made in the eighty-ninth Pfalm. " If his children forfake my law, and walk not in my judgments ; if they break my flatutes and keep not my commandments ; then will I vifit their tranfgrefhons with the rod, and their iniquity with ftripes. Nevcrthelefs my loving kindnefs will I not utterly take from him, nor fuifcr my faithfulnefs to fail. My covenant will 1 not jljreak, nor alter the thing that is gone out of my lips." II. We will next confider the means, by which the light of V hriftians ought to fhine, in the midft of an unholy and perverfe world. And, in general, this is to be done by every .thing that is evidential of their own fnicere be- lief ; by every thing that indicates holinefs of heart and Hfe, and that there is a comfort even in the prefent world, by ferving God, which is Aiperior to all the pleafures of finning. Jesus Christ fpake of the world as being oppofed to him and his caufe. By the world he meant the irreligious part of men. The light of 1 10 Chrijiiam a light in the world. Vol. II. Chriftians, when it fhines by proper means, evi- dences their difference from the world, and their belief, love and pradice of Christ's dodrines. Alfo, that they have confecrated themfelves to his caufe and glory, feeling the power of his doc- trines in their hearts, whereby they are convinced that it is wife, right and happyfying, to be his true fervants. 1 ft. The light of Chriftians ought to Ihine by an C5i:plicit acknowledgment of all the revealed doc- trines of truth ; and that they come with fufficlent •divine authortity to control the faith and bind the praftice of men. A Chriftian is very explicitly defined in the fcriptures, to be one who believes the dodrines and obeys thelaws of Christ. There always have been a happy few in the world, who have exem- plified this in their articles of belief, and in their lives. But the name of Chriftian, is many times ufed in a vague fenfe ; fometimes meaning no more than the place of a perfon's birth, or the general profeffion of the people among whom he dwells, or the opinions of his anceftors in diftindion from others. Among a number of caufes this vague ufe of the word is one, which leads fome to fuppofe, they need not be very careful to believe all the dodrines of Chriftian revelation. But in this way the light of Chrif- tians cannot ftiine. There is the beauty and harmony of a plan in the divine fcheme of doc- trines — they are all moft glorious for God — moft for the happlnefs of the univerfe — and moft for the good of thofe who love them. The con- fiftency of thefe dodrines depends on their connection, fo that by breaking the fcheme of divine truth, the whole is rendered we^k.— Serm^ VI. Chrijiians a light in theiworld. 1 1 1 Rejecting part of the Chriftian revelation, is virtuidly cafting away the whole. This is efpecially the cafe, with the dodrines of natural and total depravity ; efficacious and fandifying grace in the falvation of fmners ; and the divine fovereignty in his counfels, pro- vidence, and the whole fcheme of Redeeming love. Thefe were the dodlrines which Christ and his apoftles taught moft explicitly ; and the light of Christ and his apoftles (hone, by the plain manner in which they urged them on the underftanding and confciences of men. If the feveral parts of the Chriftian fcheme be feparated, its light is gone ; God is not glorified ; the heart is not cleanfed and comforted ; neither is a guilty confcience purified. Let thefe do£lrines be rejeded, and whatever light fhines, it is not the Chriftian light. Therefore, for the Chrif- tian light to fliine, there inufl be an explicit acknowledgment of all the doftrines of reve- lation. 1 1 is in vain to fay, that a man's praftice may be good, although he rejeds fome of the pecu- liar doctrines of Chriftianity. It is true, that doing this, his practice may be good for fome purpofes and ends ; but it is not good for the purpofe of bringing him to final happinefs as a follower of Christ. He may have the fhining light of a moral Heathen ; but not of an evan- gelical believer, and it is this which Christ urged in the text. A good pradice, in the fenfe of the holy fcriptures, extends to a good heart ; and a good heart will delight in all the Chriftian doctrines. God will judge and reward men by the feelings of their hearts, as much as by certain vifible actions ; and their rejection of the doc- trines he hath declared, is in his fight a practical. lin= Alfo, it hath always been found, that de- 113 Chrifiians a light in the world* Vol. H. nying true doftrines, doth in fome way, lead i6 affeclions and external a£lions that are bad. DouBfi^Ess fome, who are real Chriftians, have been fo much afraid to exprefs their fmcere and cordial belief of fome weighty gofpel doc- trines, as hath prevented their Chriftian light fliining. They may have done this through com- plaifance to the opinions of others, although they felt their own judgment convinced ; or from a hope, that by yielding fome things, they might gain others to believe the truth in part, or from a fear, that by fpeaking plainly, they {hould croud them into greater extremes of error. But this kind of temporizing, was never found to have a falutary effeft. The erroneous are never reclaimed, by meeting them half way in their falfe opinions. It never was Christ's manner to do thus ; and the apoflles called men's cori* fciences to witnefs, that they had declared the whole counfel of God. By this, it ;s not meant to take av/ay the diflinftion between prudence and imprudence, in declaring the truth. There are prayer times and places, and a moil fuitable manner of acknowledging our belief of Christ's dodrines ; and it ought to be done in meeknefs and fear ; but is never to be neglected. 2. The light of Chrifiians ought to fiiine by their good works. The reafons annexed to the precept in the text, is, " that men might fee their good works and thus be induced to glorify God." I fliall conlider good works as including both pious and evangelical exercifes of heart, and the vifible duties of a moral life ; or a fanftified heart and practice. In the holy fcriptures, the term works, often hath this extenfivefignification. There is a fenfe, in which pious and evangelical exercifes of the heart may be feen. Through' the medium of external actions and %nsj tfr-e Serm. VI. Chriftiam a light in the world, 1 1 3 heart may be fo feen, as to give a fatisfaftory knowledge of its moral qualities, its pleafurcs and its averfions. I ft. The regular practice of all external du» ties, that are due to God and men, is necefiary, that the Chriftian*s light may fhine. An immoral life, or neglect of fuch external duties as are commanded in the divine law, is the mofh pal- pable evidence of irreligion. The condudt of fuch perfons is all darknefs. There is not in them, even that common light, which fhows the excellency of a rational nature ; but the intelli- gence which they poflefs, feems to be thrown away, and to have become worfe than ufelefs to themfelves and to fociety. The commiffion of crimes, and omifllon of external duties, in thofe inftances where it be- comes general and habitual, makes the exiftenc« of the creature, fo far as he follows his own dif- poTitions, to be a real evil to the univerfe ; and the only confideration which alleviates this gloom, is, that the infinite power and wafdom of Gox> can control, and bring good out of evil. Further. The commiffion of crimes and omifiion of external duties, fhows the heart to be dark with fni. Although men may do things, which are vif- ibly commendable and beneftcial, when actuated by fmful motives ; yet it is not pofilble that a good heart fliould habitually commit crimes, and omit vifible duties. — A good heart confifts, among other things, in abhorring crimes and iO\ing the external duties of religion ; and it h not poffible, that men ihould habitually do things ^'hich they abhor, and omit to do things which they love. By fuch evidence, the heart is proved to be bad, and full of darknefs— to have no fight P 114 Chrijiians a light in the world. Vol. II. of the moral beauty of hollnefs and truth — and no fenfe of the excellency of the gofpel fchcme. Thofe who have no light in themfelves cannot be a light to others. Though thsy call themfelves Chriflians by the place of their birth or ancef- try, they are the highefl: diflionor and injury to the caufe of Christ. Such Chriftians as thefc, have been the means of prejudicing millions of Heathen againft the pure dodtrines of Christ ; and will fall far below them in a ftate of mifery. Further. The Chrlftian law enjoins a mofl pure fyftem of morality, in all the vifible du- ties, which conduce to the glory of God, the promotion of his caufe, and the happinefs of men in fociety. All manner of vifible worfhip is di- rected ; prayer and praife ; every expreflion of a fenfe of depcndance, and love and delight in the Lord ; every expreflion of a fenfe that he hath in his nature infinite and eternal lovelinefk. The ads of religious worfliip, and the Chriftian ordinances are defigned as an expreflion of thefe duties of the heart. Alfo the Chriftian law of morality enjoins all external duties by which fociety is made happy ; and all truth, juftice and benificence, in all the variety of relations fubfifting between men, and in all poflible modes of pra£lical, expreflion. The law is fummed up in the incomparable rules of Christ. "Thou (halt love thy neighbor as thyfelf." " Whatfo- cver ye would that men fliould do to you, do ye even fo to them." Chriftian Churches are di- reded to purge themfelves from thofe, who do not obferve thefe things. They are told that a negled of thefe external duties, is evidence they have not that faith and repentance, to which the gofpel promifes are made. Alfo, that fuch arc not worthy of being counted members of the $crm. VI. Chrijilans a light in the world, 1 1 5 vifible kingdom on earth ; and that much lefs- have they any right to expect an entrance into' glory. How can fuch exped to find an eternity of holinefs in heart and practice agreeable to them ? Therefore, a life of ftrid: morality, and regu- lar obfervance of all the laws and ordinances of Christ, mufl: be confidercd as neceifary to the Chriftian light. Where this is wanting, there can be no fubftitute. Where this is wanting, all pretences to high piety ; all apparent fervor in favor of experimental religion ; and an ima- gination of being the frequent fubjetSls of com- munion with God ; and of exceeding joys and tranfports, will be of no avail, either as evidence of perfonal fincerity, or as a light ihining to illuf- trate the glory of God*s goodnefs and power in forming a people for himfelf. The appear* ance of fuch perfons in the eyes of the world, is io far from being a light, that it calls a dark ihade over Chriftianity. Men will never believe thefe prctcnfions to inward and hidden hoHnefs to be true, which are not evidenced by an exter* nal holinefs of practice. A profeffion of fecret communion with God, while there is an open communion with the workers of iniquity, is not to be credited. I OUGHT alfo here to obferve that there may be much punftuality in tything mint, annife and cummin, fo as to make a very fpecious ex- ternal appearance, while there is an evident want of love to God, of deep humility before him ; or there may be the pride of affefted humility. A man may profefs to have a heavenly honefty, and efcape the law in all his dealings, and (till every perfon difcover dilhonefly in his heart. He may pray eloquently on public ocealions, and be aw- fully profane, in the hour of ungoverned paffionj II 6 dhrijiians a llghi in the nvorld. Vol. IF, \<'hen his avaricious feelings are not gratified. But he who is not a Chriltian in private, is not really one in public, and the bird of the air will cauie his fecret fms to be fufpefted. Such, in the opinion of the world, cannot have any Chrif- tian light belonging to them. There are others, who carefully abftain from Crimes, but are not attentive to comamnded ex- ternal duties. If they can avoid remarkable fms of commilTion, they make light of the fms of dmiflion, and conllantly live in them. 'Ihefe are not Chriftians, neither doth their light fhine before men, fo that they will glorify our Father who is in heaven. A true Chrillian is as care- ful to perform the duties which are enjoined, and the ordinances v.'hich are inftituted ; as he is to abflain from forbidden crimes. His abftinence trom_ crimes arifes from a love of God ; and where God is admired, the duties which he hath direfted, and which promote his vifible honor will not be omitted. The principle of love, which governs the heart, will lead men carefully to obey the whole law ; and where fuch obedi- ence is wanting, there is no Chriftian light. What then fliall we fay of thofe profeffors, and indeed there are many of this defcription ; who, m the language of the world, live harmlefs lives, but omit many Chriftian duties ? They are remifs in their attendance on the worfliip of the fan6lu- ary ; but more remifs in the worfliip of the fam- ily and clofet. They are altogether negleftiul of gofpel ordinances. It might be thought pre- fumptuous abfolutely to fay they are no Chrif- tians ; flill it is fafe to affert, that they are either awfully deceived, or in fuch a ftate of backflid- ing, that they rather fliame than honor the Chriftian name. Arc there any fuch who read ? Do you think that you are Chriftians indeed i* Serm. VI. Chrijiians a light in the ijnorld. 117 Is it not prefumptuous for you to hope on fuch low evidence ? Or if you have a fpark of love, are you not grieved, and do you not mourn over yourfelves, that th re isfo Httle of the Chriltian in your character; and that the caufe of Christ, who hath died to fave men, is more injured than benefitted by your appearance ? Or when you confider yourfelves the block of ftumbling, over •ft^hich others fall, do you not condemn your- felves and commiferate their cafe ? It cannot be doubted, but that grace faves fome, over whofe unchriftian conduct, others have fturnbled and fallen to ruin ; ftill 1 beheve that fuch will be faved with great difficulty. There is reafon to think that they m.uil meet with many forrows ; and that when they come to the world of glory^ they will appear to be among the moil eminent monuments of undeferved grace. Perhaps it will be faid through eternity, although this man is faved that grace might be magnified, he was the guilty caufe through which fome of thofe who are now in mifery came to their dreadful end. Nothing but the idea, that all falvation is of free grace, can render probable the final fal- vation of thofe, who with a Chriflian profeffion have been the inftruments and means of deflroy- ing others. 1. That the Chriflian light may fhine, it i$ neceflary there fliould be evidence of real repent- ance, faith and love. Where there is not the performance of exter- nal duties, the want of thefe graces is fuffieiently evidenced. But there may be a performance of external duties, as thefe are commonly defii>ed ; tmd flill one part of evidence for faith arid re- pentance be v.anting. It was before faid, that through the medi;un of external adions ot X 1 S Chrijlians a light in the world. Vol. It figns the heart may be fo feen, as to give us a latisfaftory knowledge of its moral qualities, it« pleafures and averfions. It is alfo certain, there may be proud and felfifh motives for the per- formance of external duties. A man may be fo placed, that the vifible appearance of religion is necefiary to preferve his reputation and make him influential among his neighbors ; and al- though he hath no love of God, he may imitate the vifible duties of thofe who have it, being moved by the love of reputation or fome worldly advantage. Or his confcience may accufe, mak- ing him afraid of eternal death ; and having by experience, no knowledge of the feelings there are in Chriftian love, he may fuppofe the per- formance of fome vifible duties is all that is meant in the divine law. Thus he may be very regular in certain duties. The want of thefe duties, would certainly evidence a want of grace ; but the performance may come from pride ani felfilhnefs. Thefe, and other caufes may pro- duce, that a perfon's vifible conduft be fuch, there cannot be a charge of crimes, nor charge- able omilTion ; but ftill, fomething is wanting to convince experienced perfons, of a real love, repentance and faith. There are a thoufand minute circumftances in appearance, in actions and in words, which pidure the heart to the knowledge and judg- ment of others, and efpecially of thofe who are deeply experienced in the temper and character that is defcribed. For the clear fhining of Chrif- tian light, the whole vifible appearance ought to be fuch as fhows the mind to be folemnized — the heart to be filled with reverence, humility and love, and the whole foul confecrated to the fer- vice of God. Serrri. VI. Chrijiians a light in the world. 1 1 9 • Onb facred defcription of the Chriftian's ap- pearance is, " for our converfation is in heaven, from whence alfo we look for the Saviour, the Lord Jesus Christ.'* Much is implied in the appearance of a converfation in heaven. It Ihows the foul to be joined in a vital union of love to God and the Redeemer ; to be weaned from the world, and from felf ; that the hopes are taken oif from prefent things and placed on things to come ; and that the moft delightful pleafures are found in a union with Christ, communion with Cod, and the daily and regular performance of religious duty. Another defcription of the Chriftian*s ap- |)earance in this world, may be gathered from the following words, '* for here have we no con- tinuing city, but we feek one to come." There is fomething in the men ©f the world, libwever regular their converfation may be, which intimates that they look to the things of time for their honor and happinefs. If they be moral ; if they be ferious ; or if they feem to have fome regard of God and his providence, it is on worldly principles, and for a worldly caufe, that this takes place. Their weanednefs is from certain pleafures and expectations, rather than from the world itfelf. The man's appearance fpeaks great attachment to the world, in the midft of all his religion. Perhaps he will not be caught converfmg on trifles, and nothing be- low great worldly interefts engage his mind, and thefe by the felfifh interefts of all around him are fanftified as very important ; but bring an eternity before him, he is as filent as though he never knew of a life to come. In this man there is no light. He doth not feel as though we have no continuing city here, nor doth he feek one I20 Chrijiians a light in the world. Vol. II, to come. While hefeparates from th^eflive and gay, and is vifibly on the fide of religion, ta give to himfelf dignity of character, and k^ep up that order, which is necelfary for his world- ly intereft, the city to come is quite out of his view, and he feeketh not for it. Many of the aged, whofe appetites are cooled by the decays of nature, or by difappointment and the worldly wifdom of experience ; and feme of thofe are in great authority, come under this defcription. They are not weaned from the world, although they do not enter into its extravagant follies. This may be called a fobriety of the world, and perhaps there is added to it a vifible appearance OR the fide of religion ; but with great cautiouf- nefs, left it be a religion which hath too much warmth and fervor ; and too much appearance of devotion. They fear too many feafons of worfhip, left men fhould become diflipated by frequent praying to God, or lofe too great a por- tion of their time from worldly concerns, or become gloomy by thinking of that eternity, which the fcriptures call their home, and which all of them muft foon, very foon inhabit. This is not feeking a city to come. The Chriftian whofe light fliines before men, is far different in his appearance. His whole appearance teftifies that it is his delight to think of God — to confider him as a near, and all pre- fent Deity — and to feel himfelf by the flight of days, conftantiy approaching to the moment, when a clearer fight of divine holinefs will pof- fefs his whole foul. — His whole appearance wit- neifes a weanednefs from the Vv'orld, and tho- rough conviction by having found a better good, that there is nothing on earth deferving his anx- iety and fervilc labors ; and if he can go through the world with competence, he hath received Serm. VI. Chrljliam a light in the world. 121 the highpr good it can ever give : — His whole appearance c edifies deep humility, a conflant fenfe.of unworthinefs and dependance on God, and mat his affedions are placed on things above, and not on things on the earth. Thefe apparent breathings of foul for the fruition and holy en- joyments of heaven, when joined with a regular performance of all external duties, will make that Chriftian light, which the text enjoins.— A merely moral life, unlefs joined with the evi- dent appearance of a fandified heart, doth not conftitute the fhining light of a Chriilian Hfe. There are many things, not yet noticed, which might be inftru^lively mentioned ; but fome of them are fo neceifary for a Chriftian converfation, and for convincing the world there is a reality in religion, that it would be criminal to pafs them by without notice. All the pious followers of Christ, do both feel and manifeft an anxious defire, for the fal- vation of thofe, who appear to them to be going down the road to death. Christ gave himfelf to die for us, while we were yet enemies. He prayed for thofe who were crucifying him, " Fa- ther forgive them, they know not what they do.*' Paul, the moft eminent apoftle, in view of the perifliing ftate of his own nation, who had re- jeCted Christ, faid, " I fay the truth in Christ, I lie not, my confcience alfo bearing me witnefs in the Holy Ghoft, that I have great heavinefs and continual forrow in my hearts For I could wifli that myfelf were accurfed from Christ, for my brethren, mv kinfmen according to the flelli.'^ After the Ifraelites had fmned againft God by moft awful idolatry, Mofes prayed for them, ia the following remarkable words, " And Mo- 122 Chrijimns a light in the world. Vol. IL fes returned unto the Lord and fald, oh'^his peo- ple hath finned a great fin, and have made them gods of gold. Yet now, if thou wilt forgive their fin, — and if not, blot me, 1 pray thee, out of the book which thou haft written." Whatever may be faid of thefe expreffions, by fome who do not feel the yearnings of benevolence over their perifhing fellow creatures ; this may certainly be determined, that all the children of God have a ftrong defire for the falvation of thofe, whom they fee to be perifhing. They will exprefs this defire freely, and ufe all the means placed with- in their power to refcue them. They will watch for an opportune feafon of fpeaking ; will in- treat, inflrudt and pray. To them every foul will appear of infinite worth, and the bowels of their compaflion, inftead of being confined to brethren, children and friends, will move over all the perifliing human race. They will not defpife the foul of a diflant Heathen, although he may be uncivilized ; but pray and ufe the ap- pointed means of inflrudion, and liberally con- tribute their own mite to accomplifh fo bleffed a defign. There is a kind of benevolence, common in this day, where civilized refinement is fubfli- tutedinthe place of true piety, which pities and liberally fupplies the wants of men, and mourns over the pains of their bodies, and feems, in fome inftances, to be like goodnefs itfelf ; but yet hath no concern for their fouls. This care for the body and for temporal interefts, is doubtlefs to be commended, and encouraged by all poflible means ; and it fhows as perfect a Hate of fociety, as can be, without a holy love of God and men. But it goes no further than Paul meant, when he faid, " though I beflow all my goods to feed the poor, and though I give my body to be Serm. VI. Chrijiians a light in the world. 123 burned, and have not charity, it profiteth me nothing." True Chriflian charity extends to the fouls of men, and is more anxious for their eternal, than for their temporal well being. While it overlooks not the good of time ; it is more anx- ious for the eternal good of men. Where the Chriflian light fhines, there will always be this defire for the falvation of men, and every means will be purfued, which God may probably blefs with the accompanying influences of the Spirit. It is alfo neceifary for the fhining of a Chrif- tian light, to have that fervor of love and fixed confidence in God, which will bear up the foul under reproach and trials, for the fake and caufe of Christ. Christ told his difciples, " if they have per- fecuted me they will perfecute you." We are forewarned "all that will live godly in Christ Jesus, fliall fufter perfecuticn." The prefent, and every pafl ftate of the Church, hath corref- ponded with this defcription. In every age, thofe who have fervently efpoufed the caufe of praftical and experimental gcdlinefs, have there- by found themfelves expofed to many bitter at^ tacks on their reputation, on their earthly peace, and often even on their lives. In fuch cafes, the Chriflian who means to honor his profeffion, and illuflrate the nature and power of religion in the heart, mufl not fhrink before worldly evils. Thus to fhrink before evil is denying Christ before men, and of fuch it is faid, that Christ will deny them in the prefence of his Father and of his holy angels- The power of a Chriflian example and light, fnining in the manner I have defcribed, is exceeding great to convince men, to awaken their guilty confciences, and allure 124 Chr-lflians a light in the world, ^5ol. 11, them to the pradice of the truth. Such exam- ples do often act more powerfully on the minds of mankind, than any thing which can be faid from the prefs or the pulpit. They delineate Chriflian goodnefs, in a manner, which all muft acknowledge to be excellent. They teach the reality and poffibility of the virtues which are commanded ; and while they alarm the con- fciences of the ungodly, and fhov/ the beautv of virtue ; they have an attractive force to draw weaker Chriftians on to imJtation. Therefore, Christ faid to his difciples, " ye are the light of the world — ye are, by your profeflion, like a city placed on an hill, and cannot be hid. Your appearance will be feen at a diftance, much far- ther than you imagine, and if the Hght fliines, the good will be great to the fouls of men ; but if the light which is in you be darknefs, how great is that darknefs'* — a darknefs that will be- guile your own fteps, and bewilder others to an everlafting ruin. Therefore let your light fhine. III. In defcribing how the Chriftian light ought to fhine, we have often adverted to the confequences, that are depending upon the obe- dience of Chriftians ; but it may be proper, more particularly to confider them. The text faith, that they may fee your gocd works ^ and glorify your Father which is in heaven. I ft. Thus God will be glorified. The efTential, infinite and eternal glory of God, can be neither increafcd or diminiihed. The Lord is always the fame ; always infinitely full in glory, beauty and bleffednefs. But his de- clarative glory is not always the fame, and may be increafed or diminifned by means. 'The de- clarative glory or m.anifeftation of his fulnefs, is meant, whenever creatures are direfted to glori- | Scfm. VI. Chrijtians a light in the world. 125 fy him ; for they cannot add to his natural ful- nefs, moral reditude and unchanging blifs. But the declarative glory of God may be advanced by the obedience, and fliining light of his chil- dren, when they keep his commandments aPnd walk in the (teps of their Redeemer. By his grace he makes them conformed to himfelf in a low degree, and though the image be weak in- deed, fomething may be Icariled from it of the nature of hohnefs. As he is, fo they fhall be according to the meafure of their finite natures ; and that work is now begun, which Hiall by the mighty power of grace, end in eternal and glo- rious perfection. But the efpecial manner, in which God is glorified by the obedience of his faints, is from a fight of his mighty efficiency and grace, in making his children obedient, and in forgiving them. :; Paul indefcibing the day of judgment, faid, *' when he fhall come to be glorified in his faints and admired in them who believe." In that day, there will be an admirable difplay of the power, wifdom and goodnefs of God, in forming his redeemed Church from among the guilty children of men, all of whom deferved to be configned to eternal mifery. Then will appear- the glory of his wifdom, in concerting a way of falvation, by the expenfive means of the incarna- tion, obedience, and blood of his own Son. Then will be feen the glory of his jufHce, in> the pierc- ing fword that awoke againfl the man who was his fellow— in the pains, pangs and death of a divine perfon, whoin himfelf was fpotlefs, but muft fuffer and die an ignominious death, when flanding in the place of finners. Then will be feen the glory of his goodnefs, O wonderful goodnefs ! that could lioop fo low as to chufe 126 Chrijiians a light in the world. Vol. II, finners — die for fmners and enemies — follow rebellious creatures through their crooked ways, with the long offered grace of the gofpel — and apply the benefits of his grace to their rebellious hearts. It will appear that this application was made when they were oppofed and hating his government, and had never in their own hearts wifhed for fuch a heaven as he had long offered. Thus, at the great and final day, the efficacious grace of God, and his free and undeferved mer- cy, will be glorified in his faints and admired in thofe, who are found to be believers. Something of the fame glory of God may- be feen in his called ones here on earth, if they are obedient and obey his commandment, let your light Jhine before men. There is the glory of free and efficacious grace, applied by a divine power to thofe, who are not only unworthy, but aftu- ally refifting the proffered mercy. There is the glory of offering falvation to the guilty — of making them confider, when they wiffied to put confideration at a diftance — of convincing them that they are fmners— -and bringing them to lie low at the foot of a fovereign God, felf-condem- ned and juftly condemned. — There is the glory of renewing their hearts, and giving them new views of the beauty of holinefs, new views of God and themfelves ; new pleafures, hopes and defires. — The glory of fpiritualizing their affedions, and putting ftrength into them to overcome the world through the imparted aids of his grace. — If mea have right apprehenfions of the total depravity of human nature, they muff fee the glory of efficacious grace in turning evil hearts from fin to holinefs ; from the world to heaven, and from felf and its advancement, to God and the pro- motion of his glory. Scrm. VI. Chrijiians a light in the world. 127 The inftance of Paul's converfion, hath often been improved as a difplay of the declarative glory of God, and of the efficacy of the Spirit of grace in the converfion of finners. It cannot be doubted that there were circumftances, in the manner of his effedual calling, which are mofl: aptly adduced as a proof of Chriftianity, and which the infidel world can never anfwer ; but there is a proof of divine power and grace in the con- verfion of every fmncr, which is fimilar in na- ture, though not attended with fuch remarkable circumftances. In all fmners, there muft be the fame caufe of converfion j the fame exercife of Almighty power ; and the fame wonderful tran- sition of the affedions from felf to God, and from earth with its enjoyments to heaven and its holy praifes. To behold finners turning from fin and the world, to (jod ; to fee them made heavenly in their afFe£lions and pradice ; to obferve how they are ftrengthened by divine grace, and by abiding in Christ, is an eminent difplay of the glorious power and wifdom of God. Thus he is glorified by the jfhining light, which there is in the good works of his people. One of the moft convincing confiderations which finners find, and which awakens their confciences and makes them fear there may be a danger in their fecurity and in their unholy lives, is to fee the patient, holy, and rejoicing lives of true Chriftians. In view of this, they cannot but fay, whence this doth happen, we cannot tell ! All men are undoubtedly alike by nature, and to fee fome delighting in God himfelf and his worfhip, appears as though the Lord really dwelt in their fouls. Therefore God, and his power and love are glorified by the light which Ihines in the obedience of his people. 128 Chrijiians a light in the world. Vol. II. sdly. The fhining light of a good converfa- tion, in the people of God, is one of thofe means which he blefles to make others glorify him. This is expreflcd in the text, " Let your light fo fhine before men, that they may fee your good works, and glorify your Father which is in heaven." The power of a Chriftian example to imprefs the minds of others, hath been repeated- ly hinted in this difcourfe. First, it is a fit means to awaken the fecure — to make them confider their own depravity and guilt — and to fhow them their own defects. Al- though the laws of Christ are the rule, by which all men ought to try and judge themfelves, we find by experience that they often determine from a comparifon with others. If they are not worfe than others, or if they are going to no worfe end than others, they feel fecure, and think that a reformation in heart and hfe is not neceflary. Efpecially if fome who are called Chriftians, confort with them, in their worldly fpirit and pradlice ; they think themfelves to be certainly fafe. If they can equal the worft part of a Chriftian chara6ter, and be as circumfpeft as they be, in the time of their deepeft backflid- ings, they fuppofe themfelves to be on fafe ground. This is one way, in which the evil con- verfation of profefTed Chriftians deftroys the fouls of others. Another unhappy effeft is, that the unholy, on feeing a low and worldly condudl in Chrif- tians, do wholly diftDelieve the reality of religion. They fay, " there is no fuch thing as piety, for though Chriftians explain their own law, as con- taining holy aifeftions, we fee nothing of this kind in them j and muft believe the explanation to be wrong and the prttenfions to be hypocrit- ical." It is not flrange, that fuch an improve- Serm. VI. Chri/iians a light in the world, 129 iBent fhould be made of improper condu6l ixi profeffing Chriftians. Churches are a collec tion of people, gathered profefTedly according to the rules and laws of Christ, and the nature of the inftitution will be judged of by the appear- ance of thofe who compofe it. Secondly, it is made the duty of Christ's people mutually to watch, each over the other : and to ufe thofe means, by which their hearts may- be mutually warmed in love. They ought to ftir up each other's pure minds, and there is no way in which it can more effeftually be done, thaa by walking as children of the light. This is a means which God is pleafed to blefs. There- fore, we often fee the flame of fervent piety, appearing to catch from mind to mind among the called in Christ Jesus. On this account it is good, often to fpeak and remind each other of our holy calling, and of the duties by which We may honor Christ and gather fouls into his kingdom. The people of Christ ought to be ferioufly afFeded with this fubjed. There is none more neceifary for them often to contemplate ; as it re- gards the glory of God, their own peace and the falvation of others. Perhaps there is no other fub- jed of fo much importance as this, which is negleded by fo many. The unchriflian condudt of profeflbrs, is one of thofe caufes, which have operated fatally to make men believe there is nothing in experimental godlinefs ; and even to make it unfafliionable, and in many places and companies difgraceful, to have the appearance of piety. However depraved the world, and however filled with enmity againft the truth, the hearts of fmners may be ; it is (till a certain truth, that if the members of Christ's Church R 13^ Chrijiians a light in the world. Vol. 11. conduced agreeably to to their obligations, and to his holy laws and example, it would foon be* come, to ail the ungodly and difbelieving, terri- ble as an army with banners. May the Lord haften the days, when Zion fhall arife and fhine, her light being come, and the glory of the Lor4 being rifen upon her ! Amen. 1 ■.:::»<::'<::i-.OOi5 SERMON VIL On confidering our way^. PSALM, cxix. 59, 60. i'ihought on my ways^ and turned my feet unto thy tejiimonies, J fnade hq/le, and delayed not to keep thy command* ments, THE whole of this Pfalm is filled with mofl important and interefting inftru£lion. It c