tihxavy of Che Cheolojical ^tmxnaxy 
 
 PRINCETON • NEW JERSEY 
 
 A donation from 
 Rev. R.K. Kodgers, D.D. 
 Nov. 1874 
 
 BX 5937 .S4 D5 1798 
 Seabury, Samuel, 1729-1796. 
 Discourses on several 
 important subjects 
 
• A 
 
 DISCOURSES 
 
 SEVERAL IMPORTANT SUBJECTS. 
 

DISCOURSES 
 
 'N> 
 
 
 on 
 
 JUL B 1959 
 SEVERAL IMPORTANT SXlFJECfs. 
 
 BT THE tATE 
 
 Right Rev. SAMUEL SEABURY, D. D. 
 
 jBilbpp of the Proteftant Epifcopal Church In the States of Connedicut 
 and Rhode-Ifland. 
 
 published from Manuicripis prepared by the Author for tht Press, 
 
 NEfT-YORK: 
 Printed and fold by T. 13" J. SWORDS, No. 99 Pearl-Street. 
 
 1798. 
 
CONTENTS. 
 
 DISCOURSE I. 
 
 PART I. 
 
 OBSERVATIONS ON THE HISTORY OF PHARAOH. 
 
 ExoD. iv. 21. And the Lord said unto Moses, when thou 
 goest to return into Egypt, see thou do all those wonders 
 before Pharaoh, which 1 have put in thine hand : but I will 
 harden his heart, that he shall not let the people go. p. i — 17 
 
 PART II. 
 
 The same subje£l continued. 18 — 40 
 
 PART III. 
 The same subje6l continued. 41 — 59 
 
 PART ly. 
 
 The same subject continued. 60 — 78 
 
 PART V. 
 
 The same subje£l continued. ;g — 95 
 
 PART VI, 
 
 The same subjeft continued. g6 — iii 
 
VI CONTENTS, 
 
 DISCOURSE II. 
 
 MERCY AND JUDGMENT. 
 
 B.OM. ix. 18. Therefpre h^th he rnercy on whom he will have 
 niercy, and whom he will he hardeneth. 112 — juQ 
 
 DISCOURSE III. 
 
 THE DOOM OF JERUSALEM. 
 
 Luke xix. 41, 42. And when he was come near, he beheld 
 the city, and wept over it, saying, If thou hadst known, even 
 thou, at least in this thy day, the things which belong unto 
 thy peace ! but now they are hid from tliine eyes. 129 — 1421 
 
 PISCOURSE IV, 
 
 PART I. 
 
 OBSERVATIONS ON DAVID's NUMBERING T^E 
 PEOPLE. 
 
 2 Sam. xxiv. i. And again the anger of the Lord was kindled 
 against Israel, and he moved David against them, to say, Go 
 number Israel and Judah. 143 — 165 
 
 PART II. 
 
 Tift same subject continued. 
 
 2 Sam. xxiv. 12. Thus saith the Lord, I offer thee three 
 things; choose thee one of them, that I may do it unto 
 theef 163—18! 
 
 PART III. 
 
 The same subjeft continued. 
 
 3 Sam. xxiv. 15. So the Lord sent a pestilence upon Israel, 
 from the morning even to the time appointed; and there died 
 of the people from Dan to Beer-s^eba, seventy thousand 
 men. i^^ — ^^"^ 
 
CONTENTS. Vll 
 
 PART IV. 
 
 The same subje(5t continued. 
 
 a SANf. xxiv. 25. And David built there an altar unto the 
 Lord, and offered burnt-offerings and peace-offerings : so 
 the Lord was entreated for the land, and the plague was 
 stayed from Israel. 202 — 22Z 
 
 DISCOURSE V. 
 
 JESUS, THE SON OF GOD, THE JUDGE OF THE 
 WORLD, THE OBJECT OF CHRISTIAN WOR- 
 SHIP. 
 
 John y. 22, 23. F'or the Father judgeth no man, but hath 
 committed all judgn)ent unto the Son: that all men should 
 honour the Son, even as they honour the Father. 223 — 257 
 
 DISCOURSE VI. 
 
 PART I, 
 
 HEAVEN THE CITY OF CHRISTIANS. 
 
 pHiLipp. iii. 20, 21. For our conversation is in heaven, from 
 whence also we look for the Saviour, the Lord Jesus Christ; 
 who shall change our vile body, that it may be fashioned 
 like unto his glorious body, according to the working 
 whereby he is able even to subdue all things unto him- 
 self. 258—268 
 
 PART II. 
 
 JESUS THE RESURRECTION AND THE LIFE. 
 
 269 — 279 
 
 
 »"<r 
 
DISCOURSE I. 
 
 PART 'THE FIRST. 
 
 OBSERVATIONS OlSr THE HISTORY OF 
 PHARAOH. 
 
 ExoD. iv. 21 . And tHt Lord f aid unto AlofeSy when 
 thou goeji fo return into Egypt ^ fee thou do all thnfe 
 zvonders before Pharaohy which I have put in thmi 
 hand: but I will harden his hearty that he Jhall 
 not let the people p,\ 
 
 jL he hiftory of Pharaoh, which makes fo con- 
 fpicuous a figure in tlje Bible, being annually read 
 in the church ; there being fome things in it hard 
 to be underftood; arid the prcdeftinarians inter- 
 preting the circumfence of God's hardening his 
 heart, to prove that he was und^r an eternal and 
 irrefifhible decree of reprobation from God -, fo that 
 he could not do otherwife than he did do — fill up 
 the rneafure of his iniquity, by obflinately refifting 
 the will of God — perifh miferably in this woild, and, 
 under the wrath of God, link into endlefs perdition 
 in the world to come : I have thought it beft. ?.c- 
 
 B 
 
3, Ohjervathns on the Dif. L 
 
 cording to my ability, to rr lake fuch obfervations 
 on the hiftory of Pharoah, ias fhall fet his condu6t 
 in its true and natural light . 
 
 If I can hereby vindicate_ the ways of God, and 
 Ihew him to be, what botbi reafon and revelation 
 teach tis to believe, infinite in juftice and truth, in 
 goodnefs and mercy, I fhalil think myfclf happy. 
 
 That Pharaoh was not a' mere machine, acting 
 under a fatal neceffity, but a free agent as other 
 men are, and could have a(!^ed otherwife than he 
 did ad, will, I truft, appear- from his hiftory ; and 
 will make his example a p.roper admonition and 
 caution to us with regard tC) our own condud. 
 • Before I proceed in the fubjed before me, I have 
 to remark, that at the time when Pharaoh lived, 
 idolatry, or the worlhip of falfe gods, had made 
 confiderable progrefs in the .world. It feems to be 
 the opinion of the learned, that idolatry firft began 
 in Chaldea, before the exodus of Abraham from 
 thence; and that 'the fun, and moon, and ftars, 
 called in the fcripture the hoft of heaven, were the 
 iirft objeds of it. Very probably arguments are 
 urged to fhow, that the tower of Babel, where God 
 confounded the language of mankind, was built 
 with a view to the worfliip of the fun. His bright 
 and glorious appearance when Ihining in full fplen- 
 dour; the daily courfe he unremittingly obferved; 
 the perpetual efflux of light and heat which pro- 
 ceeded from him as from an inexhauftible fountain, 
 which were fo neceflary to the fecundity of the 
 earth and falubrity of the air, all concurred to im- 
 prefs fpeculative men with the notion that he was 
 
part I. Hijlory of Pharaoi. ^ 
 
 the God of this world, to whom they owed all the 
 good things they enjoyed from it : and 
 
 When, in conjunction with the iun, Uicy ob- 
 ierved the moon and liars to mark more precifely 
 the divifions of time and the return of feafons, they 
 would be eafily led to confider them as co-efficient, 
 or, at leaft, fubordinate divinities, acting under 
 him in the benevolent bufijiefs of bleffing the earth 
 and its inhabitants. 
 
 When men begin to fpeculate and philofophife 
 in matters of religion, it is impoffible to fay how far 
 they fliall proceed, or where flop. The warmth 
 of the fun was necelTary to vegetation : to make it 
 abundant, tillage was necelTary alfo. The ijrength, 
 and patience, and docility of the ox, or bullock, 
 pointed him out as the animal moll fit for this bufi- 
 nefs ; and his ufefulnefs was found fo great, that 
 part, at leaft, of that adoration which was due only 
 to the Creator and Governor of the univerfc, was 
 transferred to the brute animal who turned the 
 earth with the plough to lighten the labour and 
 fatigue of man. 
 
 But wherever idolatry began, what v/as its ori- 
 gin, what its progrefs; previous to the exodus of 
 the Ifraelites from Egypt, it had deeply infe6ted 
 that country. Not only the holl of heaven, but 
 the river Nile, to whofe annual overflowing the 
 amazing fruitfulnefs of their country was owing, 
 the facred bullock, under the name of Apis, were 
 efleemcd and worfliipped as fupreme deities. 
 
 The IfracUtes had long fojourned in Egypt, firft 
 as friends, tlicn as Haves. It appears to hj».ve been 
 
jf Ohfervations on the T)'\{. L 
 
 the intention of God, by means of this people, to 
 retain the world in the knowledge and worfliip of 
 himfelf. the true God, the Creator and Governor 
 of all things that exift, in oppofition to the grow- 
 ing infatuation of idolatry and polytheifm which 
 was then overfpreading the world ; more efpecially 
 to preferve, as far as poflible, from all the pollu- 
 tions of idolatry and falfe worlhip, that people 
 from whom Meffiah, the Redeemer and Saviour 
 of men, was, according to the flefh, to come into 
 the world. 
 
 Previoufly, therefore, to his giving them a reli- 
 gion immediately from heaven, for the rule of their 
 condn<9:, the fundamental laws of which were af- 
 terward dehvered to them from the midft of thun- 
 der and lightning on Mount Sinai — it was neceflary 
 to convince the Ifraelites that the God of their 
 fathers, of Abraham, of Ifaac, and of Jacob, who 
 then interpofed between them and Pharaoh for 
 their deliverance from bondage, was really and truly 
 the fupreme and only God, the Creator of the world 
 and of man and all things in it, the only objedt of 
 adoration: that, therefore, it was their duty to 
 worlhip him only — to do all that he commanded—- 
 to foj-bear every thing which he forbad. 
 
 As Creator of the world, he was fuperior to all 
 the pov/ers of nature; as Governor of the world, 
 he could reward or punilli ; and as a juft and equal 
 Governor, he would puniih the tranfgreffors of his 
 laws, and reward thofe who were obedient to them. 
 To make imprefTion deeply on their minds, and to 
 convince them th^t Mofes was the fervant and 
 
Part I. HiJIory of Vharaoh. j 
 
 vice2:erent of God to them, no method could have 
 been more eife6lual than the conteil between God 
 and Pharaoh, which was carried on bcfoi\ their 
 eyes, and which ended in their deUverance fironi 
 the llavery of Egypt. 
 
 This leffon was neceflary for them. Their long 
 intercourfe with the Egyptians had, in fomc degree 
 at leaft, corrupted their religious principles, and 
 gave them a fondnefs for the Egyptian gods and 
 rites of worfhip.. Soon after the delivery of the 
 law from Mount Sinai, they lliewed their propen- 
 jity to the idolatry of the country where they had 
 fo long inhabited. Upon the delay of Mofes to 
 return from the mount, they fuppofed he had pe- 
 rifhed in the fire which burned on it. Being with- 
 out a leader, and deftitute of one to communicate 
 the divine will to them, they had immediate re- 
 courfe to the idolatrous fuperftition of Egypt ; made 
 an image of the god Apis — a calf or young bullock 
 — proclaimed to the congregation, " Thefe be thy 
 gods, O Ifrael, which brought thee up out of the 
 land of Egypt.'- Before this calf Aaron built an 
 altar, and ordered a feaft to be held to the Lord 
 the next day, when facritices were offered, and re- 
 ligious adoration paid to it. 
 
 It cannot be fuppofed that the Ifraelites were io 
 ilupid as to think the calf which they then made 
 was really the God who had delivered them from 
 ^gyP^- It is more probable that they fuppofed 
 the calf to be an emblem or reprefentation of Gody 
 through which they were to worfhip him, and re- 
 ceive communications of his will. This notion 
 
6 Obfirvations on the Dif. i, 
 
 was agreeable to tlie phiiofophy of that time, and 
 thought to be the diftate gf reafon and nature. 
 Strong,, indeed, mud have been their propenfity to 
 it, when neither the wonders wrought by Mofes in 
 Egypt, which demonftrated the power of God tq 
 •be fuperior to all nature, nor the bright effulgence 
 of his glory on Mount Sinai, which appeared like 
 flaming fire, and proved God to be invifible, could 
 wean them from it, or make them regard the fe- 
 cond precept of their decalogue, which prohibited 
 the worftiipping God by images, or endeavouring 
 to reprefent him by any fenfible things. 
 
 Several circumflances in the hiftory of Pharaoh 
 give us reafon to fuppofe that he was of a proud, 
 obftinate, and cruel temper. He knew no power 
 fuperior to his own, and he had been ufed to make 
 his own will the rule of his condu61:. The more 
 obftinate and felf-willed he was, the more proper 
 fubjeit was he for God to aft on. He, therefore, 
 difplayed his power on Pharaoh, becaufe he would 
 refift it to the utmoft, and give him a fair oppor- 
 tunity of proving to him, to the Egyptians, to the 
 Ifraelites, to the whole world, that God, who de- 
 manded the difmillion of the Ifraelites, was, iudeed, 
 the God of the univerfe, who created and who go- 
 verns the world and all things in it ; and, therefore, 
 the only proper objedt of worfhip and adoration. 
 
 Before Jofeph was carried into Egypt, a body of 
 people, under the denomination of the ShepJierds, 
 had had overrun the middle and lower part of that 
 countr}^, and held it more than three hundred years. 
 They v/ere, probably, the Harites, whom the child- 
 
Part I. Hijlory of "Pharaoh. y 
 
 ren of Efau had driven from Mount Hor. By one 
 of their kings, Jofeph had been advanced, and his 
 father and family invited into Egypt and -^kindly 
 treated. CheriHied by the indulgence of the ccjiurt, 
 and the country of the Egyptians, they greatly in- 
 creafed. 
 
 Jofeph continued prime minifler and chief go- 
 vernor of Egypt for eighty years. During all that 
 time, his prudent management kept the kingdom 
 in peace. After his death, the old Egyptians, who 
 had kept polieflion of the Upper Egypt, made war 
 upon the iliepherds, and, being joined by the Lower 
 Egypt, which revolted from them, drove them out, 
 ahd took complete polTeffion of the country. Moft 
 probably the Ifraelites aflifted their friends the fliep- 
 lierds in this war, fo unfortunate for them. This 
 may have been the reafon why the king and vidlo- 
 rious Eg}'ptians made flaves of the Ifraelites, and 
 fo cruelly oppreffed them. 
 
 However that be, the new king, it is faid, " knew 
 not Jofeph." He was of a people entirely dif- 
 tin6t from, and victorious over the king and people 
 who had been fo kind and hofpitable to the Ifrael- 
 ites. He knew not, at leaft he regarded not the 
 prefervation of Egypt, which had been effeded by 
 the prudent condudt of Jofeph under the fhephcrd 
 kings. He feems to have feared that the fhepherds 
 who had been driven out might meditate a return, 
 and, if they fliould be joined by the Ifraelites, migiit . 
 be too powerful for him : he, therefore, propofed 
 to his council to " work wifely with them, left 
 they multiply, and it come to pafs if there be war. 
 
S .Objervations on tJie Dif. L 
 
 they join themfelves unto our enemies, and fight 
 againft us, and get them out of the land." 
 
 To part with fo large a. number of flaves was 
 grating to his avaricious temper : befides, his king- 
 dom was to be fortified and rendered defenlible 
 againft his enemies. His firfl projedt was to break 
 down their ftrength and fpirit by hard labour. 
 Tafk-mafters were fet over them ; and they were 
 compelled to work in brick and mortar, and in the 
 field ; and Pithan and Raamfes were built, or ra- 
 ther fortified by their labour.* 
 
 This rigorous fervitude feems to have begxin 
 about thirty or forty years after Jofeph's death ; 
 but it was fo far from diminifliing the number of 
 the Ifraelites, that, by the particularfavour of God, 
 they increafed more under it than they had done 
 before. Other councils were therefore to be pur- 
 fued ; and that which appeared io this crael ;king 
 as the mofl likely to anfwer his purpofe, was to 
 have all the male children of Ifrael deflroyed as 
 foon as they were born. The midwiv.es were firfl 
 defired to carry this cruel order into execution; 
 but their humanity and confcience revolted againft 
 it. An edidt was then publiflied, requiring that 
 all the male infants of the Ifraelites fliould be 
 drowned in the Nile; and meafures were taken to 
 execute it with rigour. To what degree the If- 
 raelites fuffered by it is not particularly mentioned : 
 but while it was in force, Mofes was born of the 
 
 * See on this fubjed Chronological Antiquities I>y Mr. John Jack- 
 fon, vol. ii. See alTo the works of Dr. Thoraas Jackfon, vol. iii. p. 
 .?9i, &c. 
 
Part I. Hifiory of Pharaoh. 9 
 
 tribe of Levi; and by the precautions taken by 
 his parents, they feeni to have been in^reat dread 
 of the fatal effcfts of the king's order. B©ing ex- 
 pofed among the flags at the edge of the rivfcr, in 
 a bafket made of rulhes, and fecured from the 
 water by pitch, he was found by the daughter of 
 Pharaoh, who went thither to bathe. Jofephus in- 
 forms us, that Ihe was married to an Egyptian prince, 
 but had no children This circumftance may have 
 excited her humanity, when fliie faw the helplefs and 
 wretched ftate of the expofed infant. She reHeved 
 him from his danger, gave him his ovv'n mother 
 for his nurfe, adopted him for her fon, and edu- 
 cated him in all the learning and policy of Egypt. 
 
 This king of Eg5'pt, who knew not Jofeph, is 
 by Jofephus called Amafis. He is not diftinguiflied 
 in the Bible by any particular name : the appel- 
 lation of 'Pharaoh being common to all the kings 
 of Egypt, till long after that period. 
 
 As we read no more of the dcflruclion of the 
 Ifraelitifh infants, it is probable the influence of the 
 daughter of Pharaoh obtained the repeal, or the 
 mitigation of the horrid edict againfh them. Their 
 fervitude, however, continued, and their labour 
 was rigoroufly executed ; infomuch that tlieir heart 
 became exceeding fad, and their lives were made 
 bitter by reafon of the labour that was required of 
 them. 
 
 Mofes, notwithfl;anding his adoption into the 
 family of Pharaoh in his infancy, and his education 
 in his court, knew his defcent. Probably lie had 
 been inform-ed by liis parents, whom he might con- 
 
 C 
 
■!o ': Obfervations on the Dif. L 
 
 tinue to vifit after he was removed from their care, 
 that the Ifraelites were his brethren, and he him- 
 felf defcended of the family of Levi. That he 
 fhould vifit them frequently will not, therefore, 
 appear ftrange, nor be unaccountable: nor have 
 we reafcn to fuppofe that his vifits were idle ones. 
 Seeing their affliction, he would naturally employ 
 in their favour the interefl he had at court, efpe- 
 cially with the daughter of t!ie king. In one of 
 thefe vifits, when he was about forty years old^ fee- 
 ing an Egyptian beating an Ifraelite, he killed and 
 buried him. He hoped that by this a6lion his 
 countrymen would be led to confider him as their 
 avenger and deliverer ; but in that light they re- 
 garded him not. Pharaoh, being informed of the 
 condudl of Mofes, was determined to put him to 
 death — fo much had he interfered with his views 
 and policy. But Mofes fled from him into the 
 land of Midian, and was there forty years with 
 Jethro the prieft and prince of his country, the de- 
 fcendant of Abraham by Ketura, and a worihipper 
 of the true God. Attending the flocks of Jethro, 
 whofe daughter Zipporah he had married, he drove 
 them to the further fide of Mount Horeb, for the 
 fake of pafturage. There God appeared, or mani- 
 fefted himfelf to him, in a flame of fire in a buih, 
 fhrub of thorns; which, though it appeared to be 
 totally on fire, was not at all confumed. 
 
 Before this event, the king of Egypt, from whom 
 Mofes had fled, died. But his fuccefifor purfuing 
 the fame oppreffive condud to the Ifraelites, they, 
 in their diflrefs, cried unto God. Remembering 
 
Part r. Hijlory of Pharaoh. y n 
 
 his promife to their anceilors, the time of the ac- 
 conipH(hment of which approached, he determin- 
 ed to dchver them from their fervitude ; and to de- 
 liver them in fuch a way as fhould make it evident 
 both to the Ifraehtes and to the Egyptians, that 
 the God of Ifrael was the God of the univerfe, fu- 
 perior to every power in nature; and, therefore, 
 the only rightful obje(fl of adoration, the only furc 
 foundation of faith and confidence. 
 
 With this intention God appointed Mofes his 
 ambaflador, and fent him unto Pharaoh to demand 
 the difmiffion of his people, the Ifraelites, from the 
 fervitude in which he kept them. At the fame 
 time, he informed Mofes, that the king of Egypt 
 would not willingly let them depart ; but that a 
 mighty hand, and a ftrong arm, and many judg- 
 ments executed in the midft of Egypt, would be 
 neceflary to procure their deliverance : he, there- 
 fore, direded Moies to perform fome particular 
 miracles before the elders of Ifrael, and before Pha- 
 raoh, to convince them that God Almighty, the 
 God of the univerfe, he to whom all the elem^ents 
 of the world, all the powers of nature were fubjeft, 
 had really fent him on this bufinefs. " And," faid 
 God to Mofes, *' when thou goeft to return into 
 Egypt, fee thou do all thofe wonders before Pharaoh 
 which I have put in thine hand; but I will harden 
 his heart, that he fliall not let the people go." 
 
 It is plain from the text, that God had not yet 
 hardened the heart of Pharaoh. The higheft, the 
 fulleft, the flrongefl fenfe that can be put on the 
 text can only amount to a threat, that God would. 
 
1 3 ■^: OhfrrvaHons on the' Dif. L 
 
 fome time after, harden his heart. But as the 
 threats of God are always conditional, and fufpend- 
 ed on the good or evil condu(5l of the fubjecl of 
 them, the execution of this threat to harden Pha- 
 roah's heart mufh have depended on his after con- 
 (\\idi. Its utmofl meaning can only be, that Pha- 
 raoh would not willingly let them go, but only as 
 compelled by {tvcro. judgments : for God litad pre- 
 vioufly faid, (chap. iii. 20c) " I will ftretch out my 
 hand, and fmite Egypt with all my wonders which 
 I will do in the niidf!; thereof: And after that he 
 (Pharaoh) will let you go." 
 
 Accordingly we find that Pharaoh long refifbed 
 the will ot God, and endured the plagues wdiich 
 were infli6ted on him — often relented, and as often 
 hardened his heart. But upon the deftruction of 
 the firft-born, his heart was fo broken down by the 
 judgments of God, that he not only permitted the 
 IfraeliteS to depart, but was urgent to get them 
 out of his kingdom^ The Egyptians alio joined 
 in hailening them away, and readily gave or lent 
 unto them fuch things as they required, jewels of 
 filver, and gold) and raiment.* 
 
 Mofes undertook this bufmefs with great relu6t- 
 ance. He knew the difficulty of the undertaking, 
 
 * The joan of thefe things to the Ifraelitfs docs not appear to have 
 been a temporsry one to be returned again after a time, nor to bare 
 been fo underftood by the Egyptians; but a compenfation to the Ifrael- 
 3tes for their labour, and to induce them readily and quietly to leave 
 their country. They had long ferved the Egyptians in hard labour; 
 and it was but reafonable that fome compenfation fhould be made to 
 thcni; efpecially as they were hurried out of the land, and had no 
 ofportanity ci' preparing for their journey. 
 
part T. Hifory of Pharcmh. l ^ 
 
 both on account of the haughty, cruel, and covet- 
 ous temper of the king and people of Egypt, and 
 of the fervile, difcontented, and querulous temper 
 and habits of the IlVaelites. Upon his complain- 
 ing of a hefitation in his fpeech, God, for his <<h- 
 couragement, joined his brother Aaron with him 
 as his fecond in the embafly ; becaufe Aaron was a 
 good and eloquent fpeaker. He then commanded 
 him to perform certain figns and wonders before 
 the elders of Ifrael, and before Pharaoh, that they 
 might believe and know that he was fent of God. 
 
 When he fet out to return into Egypt, by the 
 diredlion of God, Aaron met him near Horeb : to 
 him Mofcs communicated all that God had faid; 
 and they went into Egypt together. Having af- 
 fembled the elders and heads of the tribes of Ifrael, 
 he declared to them the bufinefs on which he had 
 come, viz. to make known to them the purpofe of 
 God, to deliver them by his hand from the bond- 
 age under which they groaned. And to convince 
 them of the truth of what he faid, he performed 
 before them the figns which God had commanded. 
 
 Suffering as the people were under the burden 
 of flavery, the meflage of Mofes was a cordial to 
 their hearts : eagerly did they receive it ; and, great- 
 ly rejoicing that God had remembered their afflic- 
 tion, and vifited them under it, they bowed them- 
 fclves in grateful adoration, and with joyful hearts 
 worHiipped Jeliovah. 
 
 Having, in the progrefs of this bufinefs, attended 
 Mofes and Aaron into Egypt, let us flop for a few 
 minutes, and fee whether Ibme refledions, ufcful 
 
^4 ' Obfervations on the. Dif. I, 
 
 to us in ths chriftian life, cannot be drawn from 
 that part of the fubjed: which has been before us. 
 
 It appears, from the preceding enumeration of 
 particulars, that the promifes of God are a fure 
 ground for our faith to refc on, under all circum- 
 fiances, however adverfe and diftreffing. He had 
 told Abram that his feed fliould be flrangers and 
 fervants, and in an afflidied ftate, for four hundred 
 years. That he would then judge the nation whom 
 they fhould ferve : that they lliould come out from 
 this fervitud<^ with great fubPtance-, and poffefs the 
 country of the Amorites, (Gen. xv. 13, &c.) 
 
 To this promife God adverted, when he told Mo-, 
 ies that he was the God of Abraham, and of Ifaac, 
 and of Jacob : that he was come down to fulfil his 
 promife to them, by bringing the Ifraelites out of 
 Egypt, and giving them the country he had pro- 
 mifed their fathers to give them. This promife he 
 did exaftly fulfil ; he did judge and punifh the 
 Egyptians for their inj-uftice and cruelty ; he did 
 bring out the Ifraelites from under their flaveryj 
 and did fettle them fully in the country of Canaan, 
 and under the condu6l of Mofes and Jofhua. 
 
 To us, too, God hath made mofl gracious and 
 precious promifes : that though we are flrangers and 
 ibjourners in this world, and have no abiding city ; 
 but are expofed to the troubles and afflidiions of 
 this mortal life, to the temptations of fatan, and 
 to the fervitude of fin, he will, in his own good 
 time, deliver his penitent, faithful fervants from 
 them all, and bring them into the heavenly Ca- 
 naan, his cwn eternal kingdom — the reft referyeci 
 
Part i. Hiflory of Pharaoh. 1 5 
 
 for the people of God, through the mediation of 
 his Son, our Redeemer, Jefus Chriil, and under 
 the conduct of the Holy Gholl, his own moft blef- 
 fed Spirit. Let us, then, be careful to love the 
 Lord our God, who hath done fuch great things 
 for us, and promifed fuch mighty bleffings to us — 
 his Son for our redemption, his Holy Spirit for our 
 fanctification, the kingdom of heaven for our eter- 
 nal inheritance ; and not be like the Jews, a hard- 
 hearted and a ftiff-necked people, who fet not their 
 heart aright, nor kept the commandments of God, 
 but rebelled againfl his word, difbelieved his pro- 
 mi fes, and relifted his will ; left the oath of rejec- 
 tion be pronounced againft us, as it was againft 
 the Ifraelites who came out of Egypt — " ye fliall 
 not enter into my reft." 
 
 The backwardnefs of Mofes to become the am- 
 balfador of God to Pharaoh is, indeed, an extraor- 
 dinary circumftance. He well knew the power of 
 God, and the promife he had made to Abraham. 
 He knew the bitter fervitude which his brethren 
 endured, and anxioufly wiflied their deliverance 
 from it. His difcouragements probably were, his 
 want of confidence in his own capacity; his opi- 
 nion of the proud and cruel temper of the Egyp- 
 tians, and their hatred to the Ifraelites ; his dittruft' 
 of the fteadinefs and fortitude of his countr}'men3 
 and his apprehenfion that the bufinefs niuft be ac- 
 complillied by war, for which he knew them to be 
 unprepared and unfit. 
 
 We know it is equally eafy with God to deliver 
 his fervants bv any means he ftiall chuie, how- 
 
1 6 ObfervatioHS on the BIf. X* 
 
 ever weak and infignificant they may appear to hu-r 
 man apprehenfion. This, no doubt, was the fenfe 
 which Mofes entertained of the power of God, as 
 well as it is ours , and yet fuch is the infirmity of 
 nature, that he could not eafiiy bring himfelf to 
 a(ft on an opinion which he knew was founc^ed in 
 truth. When, however, he had confented to be- 
 come the ambaffador of God to Pharaoh on this oc- 
 cafion, we find no more diffidence in him; no hefi- 
 tation to do whatever God commanded ; fo that hs 
 hath obtained the attefiation of St. Paul, that he 
 was faithful to him that appointed him. 
 
 In profecution of this commiflion, Alofes was 
 foon convinced, by his own obfervation, of the 
 truth of what he had before firmly believed — that 
 God could make the moll contemptible of his crea- 
 tures — ^frogs, locufls, flies, Hce-r-the inflruments of 
 his juftice, to punifh the cruelty and humble the 
 pride of infolent Pharaoh. How vain is human 
 power, when it exalts itfelf againft God ! Dreadful 
 ire his judgments when called down by cruelty and 
 oppreffion ! 
 
 The Ifraelites had been invited to fettle in Egypt 
 by former kings : probably they had taken part with, 
 their friends, the (hepherds, when they were at-' 
 tacked by the old Egyptians : falling under their 
 power in the iffue of the war, they v/ere reduced 
 to the mofl bitter diftrefs. In addition to the hard 
 labour which was rigorouHy exaded of them, their 
 children were taken from them and thrown into the 
 river. God fees and regards the cruelty with which 
 his fervants are treated : he fleepeth not, but will. 
 
Parti. Hijlory of Pharaoh. ly 
 
 in his own time, call the offenders to jufticc for 
 their crimes. Dreadful was his judgment in this 
 cafe — All the firft born of the children of the Egyp- 
 tians were, in one night, cut off by the angel of 
 death. 
 
 Let us revere the judgments of God, ajid be 
 careful to cultivate the virtues of humanity and 
 mercy, which are fo very dear to him. Remember, 
 therefore, that every man, even the flave who de- 
 pends on our will, is our brother — the creature of the 
 fame God — the partaker of the fame nature with 
 ourfelves ; and jufliceand chrii^anity require that he 
 be treated accordingly. So will God blefs us and 
 keep us from evil, and give us the reward of our hu* 
 manity and mercy in his heaver^y kingdom. 
 
 V#^ 
 
DISCOURSE L 
 
 PART THE SECOND, 
 
 OBSERVATIONS ON THE HISTORY OF 
 PHARAOH. 
 
 T hath been obferved, that when God determined 
 to deliver the Ifraelites from the llavery of Egypt, 
 he appointed Mofes his ambaffador to the king of 
 the country, to treat with him about the difmiffion 
 of that people from their fervitude whom God 
 claimed as his own. The credentials of Mofes 
 were the figns and wonders which God had com- 
 manded him to perform before Pharaoh, that he 
 might know that God had fent him, and that he 
 made his demand by the authority of God. 
 
 On no other ground can this tranfaftion be clear- 
 ly underflood, or fairly explained , The people of 
 Ifrael were the peculiar people of God. He had 
 appropriated them to himfelf with the confent of 
 fheir forefathers, Abraham, and Ifaac, and Jacob. 
 They were to be his people, and he was to be their 
 
Part II. RiJIory of Pharaok 1 9 
 
 God. This people Pharaoh held in bondage, and 
 God fent to demand them from him. The ftile 
 in which Moles made his demand was that of an 
 ambalfador — not in his own name as principal, nor 
 in the name of the people as their reprefentative, 
 but in the name of God mod high : " Thus faith 
 the Lord God of Ifrael, Let my people go, that 
 they may hold a feaft unto me in the wildernefs," 
 was his addrefs to Pharaoh. The anfwer of Pha- 
 raoh was impious, as well as haughty : " Who is 
 the Lord," of whom you tell me, "^ that I ihould 
 obey his voice to let Ifrael go ? I know not the 
 Lord, neither will I let Ifrael go.'* 
 
 The bufinefs was now brought to a point. God 
 had demanded, and Pharaoh had refufed to difmift 
 the Ifraelites whom both claimed. It now remained 
 to be determined whofe fervants they fhould be, 
 whether God's, who claimed them by the prior 
 right of a covenant with the head and founder of 
 their nation} or Pharaoh's, who claimed them as 
 his (laves by the conquefl his predeceffors had made 
 of the country where they refided. 
 
 In this contefl, Pharaoh took the firft flep by in- 
 crcaiing the labour of the Ifraehtes : for no fooner 
 had Mofes made his demand, than the imagination 
 fcized him, that the Ifraelites had too much leifure ; 
 that they had been caballing together, and had em- 
 ployed Mofes and Aaron to folicit leave for them 
 to quit the country, under the pretence of facritic- 
 ing unto their God. That they might have full 
 employ for the time which he fuppofcd they had 
 ^pent in idlencfs and private intrigues, he diredied 
 
£0 Ohfervations on the " Dif. I. 
 
 that the draw which was necelTary for the making 
 of bricks fhould be no longer fupphed to them,* 
 
 Wanting ftraw, the Ifraehtes were obHged to 
 ramble over the fields to colledt ftubble : of courfe 
 they could not daily deliver in the ufual number 
 of bricks which they ufed to do, and which vvas 
 flill required of them. On this account their of- 
 ficers, who, under the Egyptian tafk-mafters, had 
 been appointed to fuperintend their labour, were 
 beaten. 
 
 In their diflrefs thefe officers applied to Pharaoh, 
 but could obtain no mitigation of their labour, or 
 allowance of ftraw : ^-'^ Ye are idle, ye are idle/' 
 faid Pharaoh ; " therefore ye fay, let us go, and 
 do facrifice to the Lord. Go, therefore, now and 
 work ; for there fhall no ftraw be given you, yet 
 fhall ye deliver the tale of bricks." 
 
 Dejected and difpirited by the heart-breaking re* 
 pulfe, they iTiet Mofes and Aaron, who feem to have 
 been waiting for their return from Pharaoh. In 
 bitternefs of foul they appealed unto God again:(l 
 them, that inftead of delivering them from fervi- 
 tude, they had occafioned the incrcafe of th.eir la- 
 bour and fufferings, had raifed Pharaoh's indigna- 
 tion againft them, and armed him with a fa,ir' pre- 
 tence for deftroying them. 
 
 * The operation of brick-making in Tgypt and in the eallern coun- 
 tries is very dilerent from what it is in Europe. Their bricks are only 
 moitar rnade of clay, with which flraw is mixed to make it hold toge- 
 ther. They mould them of dJfTerent fizes, according to the ufe for 
 which they intend them, and dry them in the fun. Of thefe bricks, 
 laid in mortar, they build their hcufes, covering the bricks with plaifier 
 ■within and without. On this fubjeft Bifliop Lowth quotes Sir John 
 Chardin and Maundrell. See note on Ifaiah iz. <^ 
 
PartH. Hijicry of Pharaoh. 21 
 
 Mofes feems to have been deeply affefted by 
 their remonftrance. Inftead of replying to them, 
 " he returned unto the Lord,"* and broke out in 
 an expoftulation which does not feem confiflent 
 with his meek and faithful charader; " Lord, 
 wherefore haft thou fo evil intreated this people? 
 why is it that thou haft fent me ? For fince I came 
 to Pharaoh to fpeak in thy name, he hath done 
 evil to this people ; neither haft thou delivered thy 
 people at all." 
 
 To thefe complaints of Mofes, God returns a pre- 
 cife anfwer, after cautioning him againft impatience 
 and defpondency in his prefent fituation : " Now," 
 that is, in the iffue, " thou (halt fee what I will do 
 to Pharaoh." By his name Jehovah importing the 
 invifible eflence and immutability of God, who 
 gives certainty to his promifes by fulfilling them, 
 he declares that he remembered his covenant with 
 Abraham, and Ifaac, and Jacob, to give the land 
 of Canaan to their pofterity, and to judge the na- 
 tion who fliould opprefs them, and that he would 
 make it good. With a ftrong hand he would 
 oblige Pharaoh to let them go, and even to drive 
 them out of his land. 
 
 This meffage Mofes delivered unto the Ifraeiitcs, 
 as God had commanded. But fuch was their de- 
 jeftlon and anguifli of heart, from their cruel 
 bondage, that they would receive neither courage 
 nor confolation from any thing that he could fay. 
 
 * From this and rimilar exprefllons, the opinion of Bifliop Patrick, tf.tt 
 ♦here was fome fixed place where the Shcchinah appeared, and where 
 Mofcs couij confult God, is highly piobablc. 
 
22 Obfervaiiom on the Dif. L 
 
 Nor does it appear that Mofes had recovered 
 his fpirits, or acquired any confidence in the bufi- 
 nefs in which he was engaged : for when God di- 
 rected him to go again unto Pharaoh, and repeat 
 his demand for the difmiiTion of the IfraeHtes, he 
 anfwered, " Behold the children of Ifrael have not 
 hearkened unto me, how then fhall Pharaoh hear 
 me, who am of uncircumcifed lipsr'" This is an 
 Hebrew phrafe, and means that he could not fpeak. 
 readily and without ftammering. To the hefita- 
 tion in his fpeech he feems to have imputed his 
 want of fuccefs both with the Ifraelites and with 
 Pharaoh. For his encouragenient, God faid to 
 himj *^ See, I have made thee a God to Pharaoh ; 
 and Aaron, thy brother, (hall be thy prophetc 
 Thou flialt fpeak all that I command thee ;" that 
 is, to Aaron; " and Aaron, thy brother, fhall fpeak 
 unto Pharaoh, that he fend the children of Ifrael 
 out of his land." 
 
 And that Mofes might no longer think that the 
 impediment in his fpeech had been any difadvan- 
 tage to the melfage he had delivered, God inform- 
 ed him again, that Pharaoh's inattention was ow- 
 ing to another caufe — " I will harden Pharaoh's 
 heart," faid God, " and multiply my figns and 
 my wonders in the land of Egypt. But Pharaoh 
 ihali not hearken unto you ; that I may lay my hand 
 upon Egypt, and bring forth mine armies, my peo- 
 ple, the children of Ifrael, out of the land of Egypt 
 by great judgments. And the Egyptians Ihall 
 know that I am the Lord," &c. 
 
 In this tranfadion there arc two things which 
 
Part II. Hijiory of Pharaoh. 23 
 
 deferve our notice : The infirmity of human na- 
 ture which appeared in Mofes — the goodners and 
 mercy which God manifefled, both to him and to 
 Pharaoh. 
 
 . The infirmity in Mofes (howed itfelf in two in- 
 ftances. One was his mentioning a fecond time 
 the hefitation in his fpeech, as a difquahfication for 
 executing the commiflion which God had given to 
 him. What God had faid to him formerly at 
 Horeb ought to have fatisfied him, and fiienced 
 bis apprehenfions forever. Neither the dejedlion 
 nor pufillanimity of the Ifraehtes, nor the haughty 
 and arrogant behaviour of Pharaoh, would have 
 damped his courage, or checked his profpedt of a 
 happy iflue of the negociation in which he was en- 
 gaged, had he fully believed God. He would have 
 borne the inconvenience of a flow or ftammering 
 utterance without repining, knowing it to be the 
 will of God, who was all-fufficient for every thing, 
 and could accomplifli his purpofes by any means 
 he (hould choofe ; knowing too, that the glory of 
 God, not the honour of the agent, was the great 
 objed: in view;- and that his glor}-'- would appear 
 confpicuous in proportion to the imbecility and 
 unfitnefs of the agent by whom it was elie(5ted. 
 
 This lad declaration of God to him was accom- 
 panied with a folemn charge; *' Speak thou unto 
 Pharaoh, king of Egypt, all that I fay unto thee;" 
 which feems to have fatisfied all the doubts, and 
 filenccd all the fcruples of Mofes. Without any 
 diftrufl of the iffue, he feems ever after to have 
 followed the dircdions which God gave him. 
 
24 Obfirvations on the Dif. T, 
 
 The other inflance of human infirmity in Mo- 
 fes was the impatience he fliowed at the forbear- 
 ance of God toward Pharaoh : ■"■ Since I came to 
 Pharaoh to fpeak in thy name, he hath done evil 
 to this people ; neither hafl thou deUvered this peo- 
 ple at all." He certainly expedted, when Pharaoh 
 fo haughtily rejedled the demand which he had 
 made in the name of God to have the Ifraelites 
 difmifled, that the divine vengeance would inftant- 
 \j have burjft on his head. Seeing nothing of this , 
 happen, and the only effed of his application to 
 be the greater oppreffion of his nation, he feems 
 to have fuppofed that God had given up the mat- 
 ter, and that there v/as no profpedt of the deliver- ^ 
 ance of Ifrael. Had he remembered what God- 
 had faid of the obftinacy of Pharaoh's will, he ne- 
 ver would have exprefled himfelf in this manner. 
 
 Gracious is God, as well as righteous ; merciful, as 
 well as juft. It is his property to overlook the in- 
 firmities of his fervants, and long to delay the pu- 
 nifhment of the .wicked — therefore Mofes efcaped 
 corre«5lion. And though the final ilfue of Pha- 
 
 o 
 
 raoh's conduct was fully known to God, and he 
 might then have juftly cul: him off for his impietj^ 
 his example would have been of lefs fervice to the 
 world, from its ignorance of the height of his im-" 
 piety, and of the juflice of God's vifitation upon 
 him. That the long fufFering of God might ap- 
 pear, it was neceffary that Pharaoh fhould fill up 
 the meafure of his iniquity, before the vengeance 
 of heaven fell on him. Neithjsr would the good- 
 nefs of God have fo eminently appeared, had Pha- 
 
Fart II. HiJIory of Pharaoh. 25 
 
 raoli been taken off by divine vengeance in the be- 
 ginning of his wicked hfe, before his hard heart, 
 and obitinate temper, and perverfe oppofition to 
 the command of God, had fully fliovved themfelves, 
 and convinced all who beheld him how much he 
 deferved the challifement of heaven. . ■ 
 
 This very argument God afterward ufeth with 
 Pharaoh: *' For this caufe have I raifed thee up, 
 for to (how in thee my power ; and that my name 
 may be declared throughout all the earth." The 
 marginal reading in our Bible is, made thee JiancL 
 For this caufe have I hitherto preferved thee from 
 deflruftion — not that thou didft not deferve to be 
 deftroyed, but becaufe L knew thy obftinacy and 
 felf-will, and faw thee to be a fit objedl on which 
 to fhow my power and fupremacy over all things ; 
 that all fhe world might know that^J am 'the fu- 
 preme God, almighty in power, infinite in mercy, 
 loner fuffering to finners, and unwilhng to punifh, 
 defirous of their repentance, that 1 may pardon their 
 tranfgreffions. 
 
 From the dejeftion of the Ifraelites upon their 
 repulfe from Pharaoh, we may learn the low 
 and abjecft: condition to which* their llavery had re- 
 duced them. Their fervile Hate had continued 
 near one hundred and thirty years, and its rigour 
 had fo abfolutely broken down their fpirits, that they 
 chofe rather to fubmit tamely to it, rigid and fevere 
 as it was, than to ufe any exertion to free them- 
 felves from it. When Mofes and Aaron firfr came 
 ts:> them with the good news that God had vifited 
 and would deliver them from their hard thraldom., 
 
 E 
 
5*6 Objervations on thi Dif. t» 
 
 and had performed the figns which God cam- 
 manded before them, they beheved, and, grate- 
 fully bowing their heads, worfhipped the Lord 
 who had vifited them. Yet, on the infolent 
 repulfe from Pharaoh, in the matter of the ftraw, 
 they were beyond meafure dejefted and fpiritlefs. 
 Their profpedls were all clouded over ; their hopes 
 were at an end, and they would hear no more of 
 deliverance and freedom, though declared and 
 promifed to them by Mofes in the name of God. 
 
 When they at lafb marched out of Egypt, which 
 probably was within a month of this time, we are 
 told, there were fix hundred thoufand of them 
 who were men. From fo large a number, an army 
 fufBcient to have (haken Egypt to its centre might 
 eafily have been raifed, had there been any fpirit 
 left in them. But fo totally were they humbled 
 and difpirited by their bondage, that they hearken- 
 ed not unto Mofes, for anguifli of fpirit and for 
 cruel bondage. Better it appeared to them to 
 ferve the Egyptians, than to run any rilks to be 
 delivered from them. . 
 
 Their whole deliverance muft, therefore, be 
 from God. In themfelves there was no energy; 
 nor could they make any efforts that promifed fuc- 
 Cefs. Probably, God fuffered their thraldom to 
 continue long, and to be very grievous, that their 
 fpirits being broken, and their hopes ended — their 
 profpeds annihilated, and their ability brought to 
 nothing, their deliverance might more eminently 
 appear to be the work of God only — ^he falvation 
 of Jehovah : and that all who beheld them march- 
 
Part II. Hijiory of Pharaoh. ^^ 
 
 ing out of Egypt, in freedom and triumph, might 
 fay, " This is the finger of God" — this is the 
 work of God moll high, the Lord of nature, the 
 fupreme Governor of the univerfe — of every thing 
 that exifts ; who doth, in heaven and in earth, what- 
 foever he pleafeth ; none is able to refift his hand, 
 or fay unto him, *' What doefl thou?" 
 
 From the circumflances of this hiftory which 
 have been before us, it appears evidently, that God 
 had not yet hardened Pharaoh's heart, though he 
 had twice threatened to do fo — once in the text, 
 and once in chap. vii. 3. 
 
 It hath been obferved, that the threats of God 
 are always conditional, and to be underftood as 
 founded on the ill condu6t of the perfon threaten- 
 ed. If he repent, or forbear to do the wicked ne{s 
 for which he is threatened, the threat lofes its force. 
 When God faid, " I will harden Pharaoh's heart," 
 the meaning is, if he refift the evidence I fliall 
 give him; if he withftand the miracles which 
 Ihall be wrought for his conviction; if he refufe 
 to obey my requifition to let Ifrael depart from 
 their fervltude. The condition of the threat in 
 chap. iv. 22, Sec. is expreffed, " Thus faith the 
 Lord, Ifrael is my fon, my firft born. Let my 
 fon go, that he may ferve me. If thou refufe to 
 let him go, behold I m\\ flay thy fon, thy firft 
 born." - - 
 
 Pharaoh having refufed to let the people go, 
 Mofes and Aaron, by the diredion of God, went 
 to him; and, to convince him that they were 
 really fent by Almighty God who was fuperior to. 
 
2.8 Obfervaiions on the Dif. I. 
 
 and commanded all the powers of nature, to de- 
 mand the difmiffion of the IfraeHtes, " Aaron caft 
 down his rod before Pharaoh, and before his fer- 
 vants, and it became a ferpent." Hereupon Pha- 
 raoh fent for his wife men, the forcerers and magi- 
 rians of Egypt, and they performed the fame mi- 
 racle ; " For they cafk down every man his rod, 
 and they became feipents." It is added, " But 
 Aaron's rod fwallowed up their rods. And he 
 hardened Pharaoh's heart — -he hearkened not unto 
 them, as the Lord had faid." 
 
 Two queflions here prefent themfelves to us, 
 which it will be right to determine if we can. 
 
 I . What is the meaning of the expreffion, And 
 he hardened Pharaoh' s heart ? To whom does the 
 pronoun he relate? to God, to Mofes, or to the 
 magicians ? Pharaoh feems to have fuppofed, that 
 the turning of Aaron's rod into a ferpent was the 
 eifedt of human art, or knowledge of the powers 
 of nature. And he was determined to try whether 
 the magicians of Egypt could not perform the fame 
 miracle. 
 
 Or, if' he fuppofed this miracle to be performed 
 by the power of the God of Ifrael, he might be 
 willing to try, whether the gods of Egypt could 
 not perform the fam^e miracle by their fervants the 
 magicians, which the God of Ifrael had performed 
 by Mofes and Aaron. 
 
 On either fuppofition, if the magicians fucceeded, 
 Vv^hy fnould Pharaoh fuppofe that Mofes and Aaron 
 afted by a power fuperior to thern '^. If the mira- 
 ck was wrought by divine power, the Gods of 
 
Part II. HiJJory of Pharaoh, 29 
 
 Eygpt would appear to him capable of protc6ling 
 him againft the God of Ifrael, feeing they wrought 
 the fame miracle. Or if the turning of the rod 
 into a ferpent was the effedl of art, and the know- 
 ledge of the powers of nature, it would appear to 
 him that the magicians of Egypt were poflelTed of 
 equal art, and knowledge of the powers of nature, 
 with Mofes and Aaron; and, therefore, were able 
 to defend him againft all they could do. 
 
 When, therefore, the rods of the magicians were 
 turned into ferpcnts, Pharaoh's heart was hardened ; 
 not furely by any a6t of God, but by the ilfue of 
 the attempt of the magicians. The meaning, there- 
 fore, of the expreffion. And he hardened Pharaoh's 
 heart, is, and Pharaoh's heart was hardened when 
 he faw the magicians perform the fame miracle 
 which Mofes and Aaron had done. 
 
 In 2 Sam. xxiv. i . it is faid, " The anger of 
 the Lord was kindled againft Ifrael, and he moved 
 David againft them, to fay, go number Ifrael and 
 Judah." The conftruction refers the moving of 
 David to God himfelf ; yet, in the parallel paffage, 
 in Chron. xxi. i . it is faid, " Satan ftood up againft 
 Ifrael, and provoked David to number Ifrael." In 
 truth, the pride and vanity of David's heart excit- 
 ed him to this wickednefs : Of thefe fatan availed 
 himfelf, and his temptation was effectual : David 
 'ivas moved to number Ijreal. 
 
 The pride and covetoufnefs of Pharaoh's heart 
 had the fame effed on him, and equally expofed 
 him to the temptations of fatan. Too proud to 
 '".ibmit to control, and too covetou^> to part with 
 
33 Dhfervaiions on ih Dif. T, 
 
 a numerous people, whom he confidered as his 
 ilaves, he determined to run any rilk rather than .. 
 difmifs them. He, therefore, hardened his heart 
 againft the miracle that had been wrought for his 
 convidion. 
 
 His ccnduft, however, was more hafty than be- 
 came a prudent man. A very remarkable circum- 
 jftance had happened in the contefl between Mofes 
 and the magicians, which he feems entirely to have 
 overlooked. No fooner were the rods of the ma- 
 gicians turned into ferpents, than Aaron's rod fwal- 
 lovved them up. Strange would it have been, that 
 this demonflrative proof of the fuperiority of the 
 God of Ifrael over the gods of Egypt, and of the 
 power by which Mofes and Aaron afted above the 
 power of the magicians, was not obferved by Pha- 
 raoh and his fervants, did not the whole hiftory 
 fbow, evidently, that their own will was what they 
 ftrove to gratify at all hazard. Had that ominous 
 circumflance been regarded as it ought to have 
 been, they would have perceived that no depen- 
 dence could be made on the power or art of the 
 magicians, nor on any miracles they might perform, 
 fince the miracle they had wrought was immedi- 
 ately counteraded and deftroyed by the fupreme 
 pov/er of that God whofe fervants Mofes and Aaron 
 were. And we find, that however their rods were 
 turned into ferpents, water into blood, and frogs 
 brought upon the land by them, they were never 
 able to counteract one miracle of Mofes, nor guard 
 againft its effefl. Though they turned water into 
 blood, they could not reftore the Nile to its natu- 
 
Part II. Hijlory of Pharaoh, 31 
 
 ral ftate when it was converted into blood by the 
 rod of Moles. They brought up frogs Upon the 
 land of Egypt ; but they could not free their coun- 
 try from the fwarms of thofe animals which the 
 judgment of God fent on it. If they attempted 
 thefe things, the ifTue was unfortunate j for the 
 putrefaction of the river continued {Q.\Q.n days, and 
 was at laft withdrawn by God, when it produced 
 no good effe6t on obdurate Pharaoh. Nor was 
 their help of any more avail in the judgment of 
 the frogs. They removed them not — they conti- 
 nued to the great annoyance of Pharaoh and his 
 people, till Mofes and Aaron were requefted to re- 
 move them. They could promife with confidence, 
 becaufe they knew that God could with certainty 
 perform. Glory over me, faid Mofes — command 
 me; appoint the time when the frogs'"' fliall depart 
 from thee. Pharaoh appointed the next day ; and 
 at the prayer of Mofes the frogs died. 
 - 2. The other queftion which ought to be refolv- 
 ed is, when the rods of the magicians were turned 
 into ferpents, was it a real and true miracle, or the 
 cffe6t of forcery and magic ? 
 
 Some have fuppofed, that this was all mere jug- 
 gling, or deception of the fight, a making that 
 to appear which was not. But v;hy then fhould 
 not the converfion of Aaron's rod into a ferpent be 
 mere juggling alfo ? No difference is noted between 
 the converfion of Aaron's rod into a ferpent and 
 thofe of the magicians. 
 
 Others have fuppofed that the magicians artfully 
 conveyed real ferpents before the company, and as 
 
^2 Objervations on the Dif. L 
 
 artfully conveyed their rods out of fight. This 
 differs not much from juggling, and may be equally 
 fuppofed of Aaron as of the magicians. B^efides, 
 had the magicians aded by legerdemain and' crafty 
 tricks, they would have run great rifk of deteftion 
 by Mofes and Aaron, who were not deficient in na- 
 tural fagacity, and one of them well inftruded in 
 all the learning of the Egyptians, and then ading 
 by commiflion from God, and under his imme- 
 diate diredion. 
 
 Some again have fuppofed that the rods of the 
 magicians were converted into ferpents by the power 
 of the devil, to take oS' the attention of Pharaoh 
 from the miracle which had been wrought on 
 Aaron's rod. This fuppofition feems rather to 
 Jhift, than to folve the difficulty. As a created be- 
 ing, the devil can have no greater powers than are 
 given to him by God, nor ufe them further than 
 God ihall permit : and I know of no inftance where 
 he hath been permitted to work miracles in oppo- 
 fition to the miracles performed by the melTengers 
 of God, in obedience to his command. 
 
 To change a rod, or ftaff of wood, into a ferpent 
 by any means, particularly by only calling it on the 
 ground, is not only above all natural caufes and 
 powers, but abfolutely againft them. No power 
 but that which is fuperior to nature can be fufficieiit 
 for this purpofe. The power of him who is the au- 
 thor of nature ; who made nature to be what it is ; 
 who made all things, and gave to every thing its pe- 
 culiar properties ; who fuftains and direds every thing 
 according to his pleafure, is alone able to changs 
 
r:irt II. Hijlory of PhardoL 33 
 
 f he properties of things as he fees bed, and to make 
 a rod of wood to become a Uving ferpent. The 
 ]x;ing whofe power this is, is God — the Creator, 
 Preferver, and Governor of all things. V/hen, 
 therefore, a flafF caft from the hand on the ground, 
 to gain credit to a meflage delivered in the name 
 of God, becomes a ferpent, the power of God is 
 there fhown, and Ihown for the exprels purpofe o£ 
 giving credit to his meffcnger, and eftablifhing 
 the authority of the commilfion by which he adtis. 
 
 How, then, it may be alked, came the rods of 
 the magicians to be turned into fcrpents? Was 
 that too by the power of God ? and to gain credit 
 to Mofes and Aaron as the meffengers of God ? I 
 ?.nfwer, I believe lb. I know of no power able to 
 turn a lifelefs ftick into an animated ferpent, but 
 the power of God. I cannot perceive the leaft in- 
 timation given in the hiftory of the tranfatftion, 
 that the rods of the magicians were turned into 
 fcrpents by a power different from that by which 
 Aaron's rod was chang^ed. Whether the miracle 
 was properly conducted to authenticate the validity 
 of the commifiion by which Mofes and Aaron 
 a6ted, and to influence Pharaoh to comply with 
 their requifition, muft be determined upon the due 
 confideration of the whole tranfacftion. 
 
 The king of Egypt \vas not the only perfon in 
 fault with regard to the Ifraelites. The whole 
 country feems to have beer: infected with the fame 
 proud, oppreflive, and covetous temper with hiir.- 
 lelf, and as unwilling to part with their labour and 
 fcrvice as he v/as. Pharaoh and his court knew that 
 
 F 
 
34 Obfervations on the Dif. 1. 
 
 Moles demanded the releafe of the Ifraelites in the 
 name of God, as his fervants by a jufl right, and 
 much prior to that by which he held them in 
 bondage. To convince Pharaoh and his fervants 
 that the God of Ifrael was the God of the univerfe, 
 fupreme over all nature, and that they were really 
 Gommiffioned by him, and adled in his name, and 
 by his authority, in demanding the releafe of the 
 Ifraelites, Aaron caft the rod that was in his hand 
 on the ground, exprefily that it might become a 
 ferpent J and the event was, it. did become a fer- 
 pent. Had Pharaoh and his fervants conducted 
 themfeives as reafonable men, they would have con- 
 cluded that Mofes a(fled really and truly by au- 
 thority from the God of Ifrael 5 and that the God 
 of Ifrael was God moft high, fupreme over the 
 world and all the powers of nature — that he com- 
 manded every thing, and would make it jufl what 
 he pleafed. To this God they ought to have fub- 
 mitted, feeing he was God Almighty, the Creator 
 and Governor of the univerfe 3 for no other could 
 do as he did. 
 
 The teft of their obedience was the difmiffion 
 of the Ifraelites from their ilavery; but this they 
 declined o They thought their labour eflential, at 
 leaft highly conducive to the profperity of the 
 kingdom. They fuppofed they held them by a 
 juft title, the conqueft of the country. They and 
 their predeceffors had iong enjoyed the benefit oi 
 their labour : Why then give them up at a word ? 
 fome expedient muft, however, be thought of, to 
 take off the influence of the miracle which had 
 
Part II. Hijlory of Pharaoh, 35 
 
 been wrought, and to juftlfy Pharaoh in retaining 
 the Ifraelites vvhofe difmiffion had been fo evidently 
 demanded in the name of God mofl high. Whether 
 Pharaoh thought that Mofes wrought his miracle 
 by an intimate knowledge of the powers of nature, 
 and that perfons of equal knowledge in the depths 
 of fcience would be able to perform the fame 
 miracles which he did, or, at leaft, thofe that were 
 equal to them ; or whether he only propofed to ex- 
 cite an emulation between Mofes and Aaron on the 
 part of the God of Ifrael ; and the wife men and 
 ibrcercrs of Egypt, on the part of natural knowledge 
 and magic, or on the behalf of the gods of Egypt; 
 his calling in the forcerers and magicians to enter 
 into competition with Mofes was abfurd. Suffi- 
 cient evidence, that Moles a6ted by a divine com- 
 miffion from God, the fupreme governor of the 
 world, had been laid before him, and he ought to 
 have been convinced by it. To fuppofe that a rod 
 could be turned into a ferpent by knowledge in the 
 powers of nature, or by the gods of Egypt, was. 
 ridiculous, and ought never to have entered the 
 head of a reafonable man. Why then excite a com- 
 petition between Mofes and his wife men to deter- 
 mine a point which ought to have been confidered 
 as determined already ? But Pharaoh fet himfelf 
 to keep the Ifraelites in his fervice, and therefore 
 hardened his heart againfl the miracle that had 
 been wrought for his convidion. It was, however, 
 neceflary that he fliould preferve the appearance 
 of a confident and candid condud, that his people 
 might be fatisfied, and acquicfce in what he did 
 
36' Obfervatiom on the Dif. L 
 
 No method was more likely to anfwer this purpofe, 
 than a trial of ikill between Mofes and the wife 
 men of Egypt, who could acquit themfelves bed 
 iin miraculous feats. Perplexity and confufion 
 ^t lead would enfue, and few would know what to 
 believe, 
 
 "What we are to underftand by wife men, and 
 forcerers and magicians; whether they denoted three 
 diflinft orders of men, or were only different appel- 
 lations of the fame order ^ what their real charaders 
 and occupations were, and what the-ir pretenfions, 
 it is impoflible for us to know. Sorcerers and magi- 
 cians are v/ords generally ufed to denote bad cha- 
 racters — people who employ conjurations and en- 
 chantments by compadt with evil fpirits. Or, if 
 we divefl the word of all ill meaning, and fuppofe 
 them only to mean aftronomers and natural philolb- 
 phers, who, through their knowledge of the powers 
 and operations of nature, did -do many things 
 above the comprehenlion of the people, which 
 v/ere by them imagined to be produced by fuper- 
 natural afTifhance; in either cafe, they mufh have 
 known, that, v/ith all their ait and knowledge, and 
 with the aiTiftance of evil fpirits into the bargain, 
 they could not change a rod of wood into a living 
 ferpent. The attempt was bale and diOionefl- 
 s,nd competitions with Almighty God — a pretend- 
 ing to do as great miracles as he did, was profane 
 and wicked. 
 
 The bcft apology that can be made for them is, 
 that they v^'ere under the command of an abfolute 
 and proud king, and were probably more anxious 
 
Part II. HiJIory of PJiaraoh. y/ 
 
 to conciliate his favour, than to approve themfelves 
 honeft and upright men. Bcfides, they may have 
 quieted any fcruples or repugnancy in themfelves, 
 by the opinion that there could be no harm in carry- 
 ing a rod and throwing it down before Pharaoh, 
 whatever may have been his intention in their do- 
 ing fo. They did fo at the king's command ; and 
 the fame thing happened to their rods which had 
 happened to Aaron's — they became fcrpents. God 
 met them in the way in which they perverfely 
 cliofe to go. Pharaoh had obftinatcly barred his 
 mind againft all impreffions from the miracle 
 which God had caufed to be wrought for his con- 
 vidlion. The magicians, to fay no worfe of them, 
 feem to have a6led without principle, and in a way 
 which directly tends to confound all diftindiion 
 between right and wrong, truth and falfliood. 
 God faw beft to permit their ill deligns to fucceed 
 in the iflue of the miracle which the magicians 
 could have had no thought of performing. 
 
 It, however, anfwered Pharaoh's purpofe. The 
 magicians had wrought as great, nay, the fame 
 miracle that Mofes had done. Why then fliould 
 he believe that Mofes adred by divine commiffioii 
 more than the magicians ? The whole tranfadiion, 
 therefore, inftead of mollifying Pharaoh's temper, 
 and convincing him of the power of the God of 
 Ifrael, hardened his heart ; that is, it increafed his 
 obftinacy, and confirmed his refolution not to dif- 
 mifs the Ifraclites from his fervice. 
 
 To a more reafonable man, there are two con- 
 fiderations which would probably have prefented 
 
38 Ohfervations on the Dif. i, 
 
 themfelves on this occafion. One is, that however 
 the fame miracle was wrought on their rods, which 
 was wronght on the rod of Aaron, there was yet 
 this diiference; that, in the latter cafe, it was 
 wrought expreflly to prove the reality of a divine 
 commifTion, by authority of which, Mofes de- 
 manded the difmiflion of the Ifraelites, But the 
 magicians pretended no divine commiffion, but 
 attempted the miracle without any object in view, 
 except to baffle Mofes and Aaron, and take off 
 the influence of the miracle they had wrought to 
 gain credit to the commiffion under which they 
 afted, and to obtain Pharaoh's compliance with 
 their demand, by convincing him, that the God 
 by whofe authority they acted, was fuperior to all 
 the powers of nature, and indeed almighty. That 
 two of thefe magicians, Jannes and Jambres, with-^- 
 flood Mofes, and refilled the truth, we learn from 
 St. Paul (2 Tim. iii. 8.) and Bilhop Patrick in- 
 forms us, " that it was a common thing in ancient 
 times, for fuch kind of men (magicians) to con- 
 tend one with another." Probably, therefore, the 
 magicians entered into this oppofition with Mofes, 
 merely with a view to the trial of their abilities in 
 performing feats of wonder; without any regard to 
 confequences further than vi6lory was concerned. 
 
 The other confideration that ought to have 
 been attended to by Pharaoh was, that the ferpenfe 
 into which Aaron's rod was turned, fwallowed 
 up the ferpents from the rods of the magicians. 
 This was not only an aflonifhing circumftance in 
 kfelf, but ought to have convinced all who knew 
 
Part II. Hijivry of Pharaoh. 39 
 
 it, of the fuperiority of the power by which Mofea 
 adled, over the power and art of the magicians. 
 
 From this confidcration, let us learn the danger 
 thofe people run, who, from corrupt hearts and 
 wicked purpofes, rejed: fuch evidences of the truth 
 as are fufficicnt for the convidiion of reafonable 
 men. God hath eftabhfhcd the chridian religion, 
 among other things, by the authority of miracles. 
 The evidence that fuch miracles were wrought, is 
 contained in the hiftorical books of the New Tef- 
 tament. The authenticity and credit of thofc 
 books are as well afcertained, as the authority and 
 credit of any old books can be. If we reject 
 them, we mufb rejeft all writings of equal anti- 
 quity, and what is worfe, we rejed: the authority of 
 God, and expofe ourfelves to his judgment, which 
 commonly fhows itfclf in what is called blindnefs 
 of heart and mind; that is, in an incapacity of 
 accurately diftinguifliing truth from falfhood in 
 other matters : And, indeed, people of obferva- 
 tion will perceive that mo/l of thofe who rejedl 
 the evidences of chriftianity, are as eaiily impofed 
 upon by romantic flories and improbable fidlions 
 as any people in the world — are more fuperftltious, 
 and believe on lefs evidence, when religion is out of 
 the way, than any other people will do. For the 
 lefifting of reafonable evidence in one cafe, blinds 
 the mind and perverts the judgment, fo that they 
 cannot perceive what is reafonable evidence in 
 other cafes. Pharaoh would not be convinced by 
 the miracle of Moles' rod being turned into a fer- 
 pent, that Mofes adted by divine authority : And 
 
4^"' /Obfef-vaiions, t^c. Dif. L 
 
 yet be was convinced from the rod's of the magi^ 
 cians being turned into ferpents, that Mofes did 
 notadl by divine authority. So ftupid is increduHty 
 when exerted ao-ainfl; the beUef of that evidence 
 by which God makes known his power and wif- 
 dom in the v;orld. 
 
 tsJ^^ 
 
DISCOURSE L 
 
 PART THE THIRD. 
 
 ObsePvVations on the history of 
 
 PHARAOH. 
 
 MMEDIATELY after the recital of the mira-. 
 cle of Aaron's rod being turned into a ferpent, it 
 is remarked, " The Lord faid unto Mofes, Pha- 
 raoh's heart is hardened; he refufeth to let the 
 people go." The miracle intended for his convic- 
 tion had a contrary effedl, and made him more ob- 
 ftinate in his refolution to keep the Ifraeiites in 
 fervitude. God, therefore, commanded Mofes to 
 meet him, the next morning, at the river, whither 
 he intended to go, either for the fake of bathing, 
 or to pay his adoration; that river being efleemed 
 one of the principal deities of Egypt. The bufi- 
 nefs of Mofes was again to demand the difmiffion 
 of the Ifraeiites, that they might worlhip God in 
 the wildcrnefs. He was alfo to declare to Pharaoh, 
 that, unlefs he confented, he would fmite the river 
 with his rod, and all the waters of Egypt Ihould 
 
 G 
 
42 Obfervations on the Dif. !.■ 
 
 become blood. Mofes did as he was commanded ; 
 and upon Aaron's flriking the river with tlie rod, 
 it, and all the rivtrs, and pools, and ponds of water 
 in Egypt, became blood, and flank, and the firti 
 died. Diftrefled with drought, the Egyptians dig- 
 ged near the river for water to drink. 
 
 This miracle had as little influence on Pharaoh 
 as the former one ; for " the magicians of Egypt 
 did fo with their enchantments," that is, they alfo 
 turned water into blood. ; " and Pharaoh's heart 
 was hardened ; neither did he hearken unto"' Mofes 
 and Aaron, as the Lord had faid, but " turned 
 and went into his houfe; neither did he fet his 
 heart to this alfo." He became more obftinate and 
 fuUen ; would give himfelf no trouble to confider 
 the matter, but let it pafs, without even refleding, 
 that though the magicians had imitated the mira- 
 cle of Mofes, yet, by turning water into blood, 
 they had increafed and not alleviated the diftrefe 
 of the Egyptians. 
 
 There is an intimation in the lafb verfe of the 
 feventh chapter of Exodus, that the effedl of this 
 miracle continued feven days. It feems then to 
 have been withdrawn by the goodnefs of God, un- 
 folicited by Pharaoh or any one for him. To punifh 
 with relu«5tance, is the character which the infpired 
 writers give us of almighty God. He is flow to 
 anger, and doth not willingly affli6t the children 
 of men. For this reafon it is that God, except in 
 the cafe where utter excifion is intended, not only 
 withdraws his judgments upon repentance, but 
 alfo when he fee's'that no repentance will be pro- 
 
Part III. Hifwry of Pharaoh. , 4^ 
 
 duced by them. When judgments arc defigried to 
 correft and amend, if they tail of this end, why 
 jfiiould they be continued ? To punifli for the fake 
 of punifhmcnt is no property of God. " Why 
 fhould you be ftricken any more?" faid he, by 
 Idiiah, to his old people ; *' ye will revolt more and 
 more." So totally were they corrupted, that there 
 was no profpeft of their amendment, even by the 
 judgments of God. 
 
 Suppofe the judgment inflifted by the miracle 
 which turned the waters of Egypt into blood, to 
 be intended for the conviction and amendment of 
 Pharaoh, and every thing that relates to it will be 
 eafily underftood. Seven days trial was enough to 
 convince the kingdom of Egypt, that the miracle 
 had been wrought. They faw the waters of Egypt 
 to be on]^ blood, and they faw that their king 
 would not be induced by the diftrefs which lay on 
 his kingdom, or which he perfonally endured, to 
 fubmit to the God of IfraeL Why continue the 
 diftrefs which produced no further good efTed:? 
 The power of God had been difplayed ; his fupe- 
 riority over the Nile, the fource of fertility to 
 Egypt, and which the Egyptians confidered and 
 adored as a deity, had been made manifeft to the 
 whole country. No good effe<5t was likely to be 
 produced on Pharaoh, and God, in mercy, removed 
 the diftrefs from the fullering Egyptians; all of 
 whom cannot be fuppofed to have been equally 
 criminal with their obftinate i«ii?-g- 
 
 God fent Mofes again to Pharaoh to demand 
 the difmiflion of his people, and to inform him 
 
44 i Ohfervations on tile Dif. f. 
 
 that f he refufed, the frogs fliotild come up from 
 the river in fuch abundance, that they fliould force 
 their way into the houfes and ovens, and kneading- 
 troughs of his fervants, into his own bed-chamber^ 
 and into his very bed. The notice producing no 
 effed, Aaron ftretclied out his hand with the rod 
 in it, over the waters of Egypt j " and the frogs 
 came up, and covered the land of Egypt,'* " And 
 the mao;icians did fo with their enchantments, and' 
 brought up frogs upon the land of Egypt." 
 
 It has been noted, that though the rods of the 
 magicians were turned into ferpents, as well as the 
 rod of Aaron, they could not defend their rods 
 fi'om being devoured by his rod. Again, they fuc- 
 ceeded in turning water into blood ; but they had 
 not power to heal the v^ateis of Egypt, and make 
 them wholefome and lit to drink. So here, in the 
 plague of frogs, though they fucceeded in produc- 
 ing thofe animals, they had no power to drive them 
 away, or deftroy them. Why elfe did Pharaoli 
 apply to Mofes and Aaron, to intreat the Lord 
 tliat he v/ouM take away the frogs from him and 
 his people, enforcing his requeil with an exphcit 
 promife that he would then " let the people go, 
 that they might do facrilice unto the Lord ?" This 
 promife he ought faithfully to have kept, as well 
 on other accounts, as that it was the exprefs con- 
 dition of his deliverance from great diftrcfs, not 
 only to himfelf, but to his whole kingdom. From 
 his maoicians he could obtain no relief To the 
 intercefiion of Mofes he looked for that bleiling j 
 ^nd he ought to have conlidered, that the God who 
 
Fart III. HiJIory of Pharaoh. 45 
 
 could inflift and remove the olagues, mufl: be the 
 God of heaven, whom all th' gs obey ; and to have 
 fubmltted to him, and obf i his commaiKi. 
 
 The reply of Moles when 1 haraoh requcfted his 
 mediation, was, " Glory over me" — command mc. 
 When fliall the frogs depart, and Femain in the 
 river only ? Name your own time. Nothing could 
 be fairer in itfelf, or have a more dlrcd tendency 
 to lead Pharaoh to confider the power and good- 
 nefs of God, than this fubmiflion of Mofes, refer- 
 ring the time of Pharaoh's relief to his own deter- 
 mination. He replied, " To-morrow." Accord- 
 ingly Mofes intreated the Lord, and on the morrow 
 the frogs died. " But when Pharaoh favv that 
 there was refpite," he forgot his promife; "he 
 hardened his heart, and hearkened not unto them, 
 as the Lord had faid." 
 
 Without fending any melTage to Pharaoh, God 
 now commanded Mofes to dircd Aaron to " flretch 
 out his rod and fmite the duft of the land, that it 
 might become lice through all the land of Egypt." 
 He did fo, and the duft " became lice, in man and 
 in beaft, all tke duft of the land became lice 
 through all the land of Egypt. And the magicians 
 did fo with tlieir enchantments to bring forth lice, 
 but they could not." By their failure God ihowed 
 that the miracles they had wrought were not per- 
 formed by their, own power and art, but by his 
 hand, and to anfwer his purpofes. Of this the 
 •.Tiagicians feem, in fome degree, to have been (en- 
 '?.'o\c : for of this miracle they acknowledged to Pha- 
 raoh, '• This is the linper of God." No eflccf. 
 
4& Ohfervattons on the Dif. I. 
 
 however, had it on Pharaoh, but flill further to 
 harden his heart ; "and he hearkened not unto 
 them, as the Lord had faid." 
 
 Behold the progrefs of obftinacy in this man! 
 The miracles performed by the magicians feem to 
 have been the reafon why he was not convinced by 
 the miracles of Mofes. Yet the magicians only 
 repeated, they could not counteract what Mofes 
 had done, nor refcue Egypt from the heavy judg- 
 ments which, by his miniftry, were inflifted on it. 
 But here was a miracle which they could not repeat 
 or imitate — which they confefTed was done -by the 
 power of God moft high. Yet on Pharaoh it had 
 no e.HTedt. He had already refilled more evidence 
 than a reafonable man would require. He had 
 broken his word with Mofes when, under the plague 
 of frogs, he promifed to let the people go, and do 
 facrihce unto the Lord. Having thus depraved his 
 judgment by refifting clear, and full, and ftrong- 
 evidence; having forfeited his honour, by breaking 
 his word pledged to Mofes, and in a matter in 
 which God was concerned ; it was not hard for him 
 to go further in the road of obftinacy, and to re- 
 iift the force of this miracle alio, though in the 
 opinion of his own m.aoicians it was done by. the 
 power of God omnipotent. 
 
 Thus v/ere matters circumftanced, when God 
 commanded Mofes to ftand in Pharaoh's w^ay as he 
 went to the river early in the morning, and to fay 
 unto him, " Thus faith the Lord, let my people 
 go, that they may ferve me. Elfe, if thou wilt not 
 let my people go, behold, I will fend fwarms of 
 
Part III. Hiji on of Pharaoh. 47 
 
 flies," or of ncfxious venomous infedls, " upon thee 
 and upon thy fervants, and upon thy people, and 
 into thy houfes : And the houles of the Egyptians 
 fhall be full of fwarm:i of flies, and aUb the ground 
 on which they go — to-morrow fliall this fign be.'* 
 At the fame time, God declared that he would 
 proted the land of Gofhen, in which his people 
 dwelt, fo that no fwarms of flies fliould be there — 
 " To the end," faid God to Pharaoh, *' thou mayeft 
 know, that I am the Lord in the midfl: of the earth." 
 When it is confidered that, in moft languages, the 
 word which fignifies the earthy is frequently re- 
 flirained to fignity a particular country, efpecially 
 that country of which the difcourfe treats, there 
 will remain but little doubt, that the meaning of 
 the expreflion, / am the Lord in the midjl of the 
 earthy is, that God was the Lord, the fapreme king 
 and governor of Egypt ; and by the divifion which 
 he would put between the Ifraelites and Egyptians, 
 he would manifeft himfelf to be fo — the great, 
 the almighty difpofer of judgments and bleflings 
 througlx the land. 
 
 According to the word of Mofes, when the mor- 
 row came, there came with it " a grevious fwarm 
 of flies into the houfe of Pharaoh, and into his 
 fervants' houfes, and into all the land of Egypt ; 
 The land was corrupted by realbn of the fwarm 
 of flies." 
 
 . In great diftrefs, Pharaoh fent and called Mofes 
 and Aarop, and fiid to them, " Go ye, facrifice 
 to your God in the land." But however he may 
 have l;?een aflcded by this plague; however his 
 
48 dbfervattGm on the. I) If. t. 
 
 heart may have relented under the chaflifement of 
 thofe venomous infects, his offer of indulgence to 
 the Ifraelites to facrifice to God in the land of 
 Egypt, was far (liort of the demand which God 
 had made. It was a compromife which Mofes had 
 no right to accept. He, therefore, replied, that 
 it would be improper to accept this offer, becaufe 
 they muft facrifice " the abomination of the Egyp- 
 tians to the Lord their God"- — that is, bullocks j 
 and Iheep, and goats, which the Egyptians efteem- 
 ed as facred animals. Continuing his plea, he al- 
 leged, that fliould they do fo, the Egyptians would, 
 in all probability^ refent it fo highly, as to afTault 
 and ftone them. He, therefore, infifhed on his firfl 
 demand — leave to go three days journey into the 
 T/ildernefs, that, being out of the obfervation of the 
 Egyptians, they might, without danger of increaf- 
 ing their refentment, facrifice to the Lord in fuch 
 manner as he fhould command them. 
 
 To this remonflrance Pharaoh then confented, 
 and fald, " I will let you go, that you may facri- 
 fice to the Lord your God, in the wildernefs ; only 
 you fhall not go very far away; and added, as it 
 were in the fame breath, intreat for ms. Mofes re- 
 plied, that he would intreat the Lord that tne 
 fwarms of noifome il.ies which filled the country, 
 might depart from Pharaoh and from his fervants, 
 "and that on the very next day. At \^t\.q fame time 
 he cautioned Pharaoh, who had once failed oi ful- 
 filling hi.-^ promife to him, " not to deal diZz€\xi-'^-Xj 
 any more in not letting the people go to facrifiGs 
 to the Lord.". 
 
Part III. HiJIory of PJiaraofi. 49 
 
 When Mofes withdrew, he intreated the Lord ; 
 and the Lord did according to the prayer of Mofes : 
 He removed -the fwarms of flies fo entirely^ that 
 there remained not one. But behold the ingrati- 
 tude and dupHcity of Pharaoh ! When dehvered 
 from the torment of the flies, inft:ead of regarding 
 his promife, he " hardened his heart at this time 
 alfo, neither would he let the people go." To 
 fuch meannef^'does the perfifling in a wicked pur- 
 pofe drive infatuated men* The proud ^fld covet- 
 ous are the moft apt to fall into it. PrJdc prevents 
 amendment, by reprefenting a change of conduft 
 to be a confeflion of having adted wTong : and co- 
 vetoufnefs cannot bear to relinquifh any point from 
 which gain is expedled. Thefe feem to have been 
 the leading properties of Pharaoh's heart, and they 
 confpired to fink him into that fatal obftinacy and 
 wretched meannefs which ended in his deftrudtion. 
 
 Notwithftanding the bafenefs of Pharaoh's con- 
 duft, God fent Mofes to him. again with the fame 
 requifition to let his people go, made in the name 
 of the Lord God of the Hebrews.- If he refufcd to 
 comply, Mofes was to denounce a very grievous 
 murrain on the next day, which fliould be fatal to 
 the cattle of the field ; to the horfes, and afles, and 
 camels, and oxen, and flieep. At the fame time, 
 he was to inform Pharaoh, that the cattle of the 
 Iiraelites (hould be entirely and abfolutely exempt 
 from that calamity. 
 
 The latal day came, and the deftrudlive mur- 
 rain came witli it. The cattle of the Egyptians 
 died in great numbers, but of the cattle of the If- 
 
 H 
 
$o Ohfervations on the Dif. T. 
 
 raelites not one. Of this latter circumilance Pha- 
 raah fent particularly to inquire, and found it 
 ilricftly true. This diftinguilhing mark of God's 
 favour, however, opened not his eyes 3 nor did the 
 coniideration which it was obvious to make, that 
 no relief was to be had from the gods of Egypt 
 whom they worfliipped (feeing their facred animals, 
 equally with their other cattle, were vi6lims to the 
 fatal murrain) abate the pride and obftinacy of his 
 temper, but increafed them both — " his heart was 
 hardened, and he did not let the people go." 
 
 Without dirediing Mofes to apply again unto 
 Pharaoh, God commanded to " take handfuls of 
 afhes,' and to fprinkle it towards the heaven in the 
 fight of Pharaoh ; and it fhall become," faid God, 
 *' fmall duft in all the land of Egypt, and (hall 
 be a bile breaking forth with blains upon man, and 
 upon beafl, throughout all the land of Egypt." 
 Mofes did as he was commanded, and the alhes 
 which he threw up toward heaven infected the air, 
 produced biles with inflammation, upon man, and 
 upon beaft. Nor were the magicians exempts 
 Smitten with the bile, they no longer contended 
 with Mofes, but retired from his prefence. 
 
 Of the magicians we have nothing fince theii 
 failure in the m/iracle of the lice. Probably they had 
 attended on all the adtions of Mofes, but without 
 any further attempt to imitate his miracles. Pro- 
 bably, too, they had been Pharaoh's principal ad- 
 vifers, and had dictated to him that condu6b, which 
 he had fo fatally purfued. What now happened 
 
 them oueht to have convinced them and Pha- 
 
 v^ 
 
 *to 
 
Part III. Hijlory of Pharaoli. ^ 51 
 
 raoh, and all his courtiers and people, that God, 
 in whofe name Mofes adted, was, in truth, the God 
 of heaven and earth, almighty, fupreme over all 
 nature, from whofe power nothing was exempt, to 
 whofe judgments all wicked, impenitent men were 
 fubje(5ted, and whofe bleflings no ftrength or influ- 
 ence was able to turn afide from his chofen ob- 
 jeifls. Duty, reafon, common fenfe and prudence, 
 therefore, required them to fubmit to this God, 
 and obey his will ; particularly to let the Ifraelites 
 go from their fervitude, as he had commanded 
 Pharaoh to do. 
 
 In this cafe, no reafonable excufe could be made, 
 no apology for their conduct could be offered. 
 They had feen the moft flupendous miracles 
 wrought by Mofes at the command of God, to efta- 
 bhfh the authenticity of his commiffion, and to 
 chaftife Pharaoh, and his courtiers, and people, for 
 their obflinacy and incredulity. Yet they beHeved 
 not, nor fubmitted themfelves to the will of this 
 God ; but ftubbornly determined to keep the If- 
 raelites in their fervice, notwithflanding all he could 
 do to them. 
 
 Perfonal chaftifement for their flagitious con- 
 dufl, the magicians feem hitherto to have efcaped. 
 It now came on them in common with the men 
 and brutes of Eg}'pt. Equally hardened with their 
 mafter, and having, probably, been the principal 
 means of hardening him, defervedly did they par- 
 take in his punifhment. 
 
 At the clofe of the account of this judgment, 
 it is faid, " And the Lord hardened the heart of 
 
^z Olfdrvations on the Dif, I, 
 
 Pharaoh, and he hearkened not unto them ; as the 
 Lord had ipoken unto Mofes." The reference 
 from this latter expreffion is, in the margin of our 
 Bible, made to that text, where God threatens to 
 harden Pharaoh's heart, if he attended not to the 
 miracles which Mofes was to do before him. Pha- 
 raoh*s obftinate refifcance againft the other mira- 
 cles, is exprelled by his hardening his heart, or by 
 his heart's being hardened. The two phrafes mean 
 the fame thing ; for Bifliop Patrick hath remarked, 
 that the words for both are in the Hebrew text 
 the fame. There is, therefore, no good ground 
 for the rendering of chap. vii. 13. which our tranf- 
 lators have given, he hardened Pharaoh's heart : no 
 perfon is named, but only the fadt alTerted, that 
 Pharaoh's heart was hardened. In this fenfe, the 
 LXX have rendered this verfe, x.ur>x'"<^^* ^ xx^ho^ 
 ^a^a0. Ill this fenfe God explains himfelf to Mofes' 
 in the next verfe, " Pharaoh's heart is hardened" — ^ 
 iSiSafvircci 5 Kafhcc ^ap«w — Pharaoli's heart is Jiout^ is 
 chjiinate. The ilate of his heart is declared, but 
 iio agent is pointed out. 
 
 But in chap. ix. 12. the a6l of hardening Pha- 
 raoh's heart is afcribed immediately to God. The 
 queflion then will be. In what way, or rather in 
 what {t\\{Q^ did God harden Pharaoh's heart? 
 Certainly not by infufmg pofitive hardnefs and ob- 
 ftinacy into it. That would have been counter- 
 :ad:ing, by his almighty power, thole miracles, 
 which his goodnefs had directed his fervant Mdfes 
 to perform for Pharaoh's conviAion. 
 
 T'lie tenor of God's conduct toward Pharaoh 
 
Part III. Hijlovy of 'Pharaoh ^ 
 
 ihows that he treated him as a free agent, endowed 
 with rcafon, and having a will of his own, and a 
 capacity of determining that will ; either to let the 
 Ilraehtes depart from his country at the requificioa 
 of God, or to endeavour to retain them in his fer- 
 vice. God determined to treat him accordingly — . 
 to give him ample and fufBcient motives and argu- 
 ments to convince his reafon and judgment, that 
 he who demanded the Ifraelites of him, was indeed 
 God almighty, the Lord of heaven and earth, and 
 of all things in them. If he complied, all was well : 
 if he refufed, the judgments of God v/ere to fall 
 upon him. 
 
 God, who knew his proud, and obftinate, and 
 covetous tem.per, knew the conduct he v/ould pur- 
 fue; and, therefore, told Moles, he would not let 
 the people go, without a mighty hand. For which 
 reafon, faid God, " I will ftretch out my hand, and 
 fmite Eg3'pt with all my wonders which I will do 
 in the midft thereof; and after that he will let you 
 go." Exod. iii. 19, 20. Take this with you as a 
 key, and the whole hifbory is intelligible and plain j 
 but, on other ground, it is inconfiftent with the 
 nature of God, and not \o be underftood. For, 
 in faft, Pharaoh did, at lad, confent that the If- 
 raelites fhould go, from among his people, accord- 
 ing to the utmoft meaning of the requifition of 
 God by Mofes — go even where they lifted, and 
 take their families, and their flocks and herds with 
 them, and facrifice to the Lord as they had dcfircd 
 ■ — requefting, at the fame time, their bleffing on 
 him. Had God hardened Pharaoh's heart, by in- 
 
'154 Objervattons on the Dif. L 
 
 fufing obftinacy and ftubbornnefs into it, is it pof- 
 fible Pharaoh could have adted in this manner? 
 for who, in this fenfe, can refift the will, or con- 
 troul the decrees of God ? 
 
 The fum of the matter feems to be this : The 
 time was come, to fulfil the promife made to Abra- 
 ham; to bring his pofterity out of the land in 
 which they were ftrangers and fervants ; to judge, 
 that is, to punilli that nation who had held them 
 in bondage, and to give them the land of the Ca- 
 naanites, whofe iniquity was now ripe for the ven- 
 geance of God : he, therefore, determined to ac- 
 conipliili his promife. All things are in his hand; 
 s.nd any means he (hall ufe moll effectually anfwer 
 his purpofe. He could have fent the Ethiopians, 
 or the Phenician (liepherds to have overrun Egypt 
 s. fecond time, and have delivered his people by 
 their means. Any nation, fupported by his power, 
 would have reduced Egypt to fubmiffion, as the 
 Perfians, Aflyrians, and Romans afterwards did. 
 There went out from Egypt fix hundred thoufand 
 of the Ifraelites that were men. And, when num- 
 bered, two years after, they amounted, exclufive 
 of the tribe of Levi, to fix h^mdred and three 
 thoufand, five hundred and fifty men, fit for war. 
 From this multitude armies might have been form- 
 ed capable, at leafl, of forcing their way out of 
 Egypt, had God feen proper to make ufe of force, 
 or, indeed, of any human means for the deliverance 
 of his people. But he chofe, in this matter, to a(5t 
 confpicuoufiy by bimfelf, that he might convince 
 Kot only the Egyptians, but the Ifraelites — ail who 
 
Part III. Hijhry of Pharaoh, 55 
 
 (hould hear of his wonders in Egypt, that he alone 
 is God, the Creator, Preferver, and Governor of 
 all things 3 the only objed of the worfliip and ado- 
 ration of men i the Almighty, who can do what he 
 pleafes in heaven and in earth ; that he needed not 
 the force of armies to accomplifh his purpofes, all 
 the elements of the world, all the powers of nature 
 being at his command ; that he could make the 
 mod infignificant things in the creation, frogs, flies, 
 lice, dull, the inftruments of his vengeanre on a 
 proud opprefibr, who deliberately refilled his will. 
 He knew, for he knoweth all things, the obftinate 
 and flubborn temper of Pharaoh : that he would 
 not, without great reludance, part with the Ifra- 
 elites, from whofe fervitude he acquired both dig- 
 nity and profit. He knew the per\^erfe, fullen, and 
 humorfome difpofition of the IfraeUtes^ that if their 
 own efforts were employed for their deliverance, 
 they would afcribe the whole fuccefs of it to them-' 
 felves, and fweli with vain-glory, and confidence ia 
 their own arm and military prowefs. 
 
 The wifdom of God faw beft to proceed in a 
 manner that fhould open a way for the manifefta- 
 tion of his power, and majefty, and goodnefs, not 
 only to the Egyptians and Ifraelites, but to the 
 whole world. To humble the flubborn heart of 
 obflinate Pharaoh, and oblige him, how much fo- 
 ever againft his will, not only to confent to the de- 
 parture of the Ifraelites, but to fend them out of 
 the country by his own order ; and to induce the 
 Egyptians to hire them to haflcn their departurtf^ 
 by lending, or rather giving them fuch things as 
 
^6 . Obfervations on the Dif. L 
 
 they required, gold, and filver, and jewels, and 
 clothing: And that the Ifraelites, obferving that, 
 no exertions ot their own were required, no war, 
 no fighting, no plots or ftratagems, but only to 
 " ftand ftiil and fee the falvation of God," might 
 be the better difpofed to afcribe the whole glory 
 of their deliverance to his power and goodnefs, and 
 the more readily yield their faith, and hope, and 
 obedience to him^ Befides, 
 
 The wonders wrought in Egypt would be made 
 known to all the nations with whom the Egyptians 
 had any intercourfe, and the fear and dread of the 
 God of Ifraei would be the neceflary confequence. 
 The more Pharaoh ftruggled againft the power of 
 God, the more would that power be difplayed in 
 his humiliation and deftrudlion : and the greater 
 the difficulties were which attended the deliverance 
 9f Ifraei, the more glorious would that deliverance 
 be in itfelf, and the more aflonifhing to all who 
 heard of it 5 nor could it fail to imprefs them with 
 the opinion that the God of Ifraei w^as the God 
 and Governor of all things, to whom all the ele- 
 ments of the world, and all the powers of nature, 
 were fubjectj and whofe will it was both their in- 
 tereft and duty to obey. 
 
 That the obftinacy of the king of Egypt might 
 not difcourage Mofes, and make him defifb from 
 his attempt to deliver his nation^ God warned him 
 of that obftinacy, and told him that Pharaoh would 
 not let the people depart from his fervice, but with 
 a* mighty hand ; that is, under the infliftion of 
 great judgments J yet at the laft he would let them 
 
"Part ili. Hiftory of P/iaraoL r^'y 
 
 go. Accordingly, every melTagc which Mofes car- 
 ried from God to Pharaoh was precifely the fame, 
 without augmentation or diminution, " Let my 
 people go, that they may ferve me." If Pharaoh 
 refufed, Ibme judgment, which was particularly 
 fpecified, and the time fixed, was to corne on him 
 and his people j if he complied, no judgment was 
 to follow. So that Pharaoh's difobeying, or obey- 
 ing the requifition of God, was to be treated in a 
 ver}' different manner. In the former cafe, he be- 
 came the object of God's juftice 3 in the latter, of 
 his mercy. 
 
 What then, it may be afked, are we to under- 
 ftand by God's hardening Pharaoh's heart.'' I an- 
 fwer, the fame that we are to underfland by his 
 hardening the heart of any other wicked perfon. 
 He dealt with Pharaoh by the fame rule by which 
 he deals with all others-^-the rule of juftice and 
 mercy — mercy where it can be Ihown, juftice 
 where perverfity of condudl has excluded mercy. 
 
 It is a common obfervation, that repeated fin- 
 ning feareth the confcience ; that is, it hardeneth 
 the heart. So that by habit a man may come to 
 commit fins without reluftance, or check of con- 
 fcience, or any apprehenfion of the difpleafure of 
 God, which, at firft, made him fliudder and trem* 
 blc. Thofe checks of confcience, v.hich were at 
 iirft very uneafy to him, gradually lofe their force, 
 and, at length, give no trouble. In truth, he feels 
 them not ; his heart is hardened, and he no longer 
 cares or thinks what God hath commanded or for- 
 bidden. 
 
 I 
 
5S ObferOations on the Drf. 1 
 
 Some things, we know, are foftened and melted^ 
 
 while other things are hardened by the fire. Is 
 
 .the nature of the fire different ? or is it the different 
 
 nature of the fubftances applied to it, that occa- 
 
 lions the different effedh ? 
 
 When a perfon hath long continued in a courfe 
 of fin, hath perpetually difobeyed the known will 
 of God, hath refilled the difpenfation of his pro- 
 vidence, the admonitions of his confcience, the 
 influence of divine grace, the infpirations of the 
 Holy Spirit, and all the means of repentance and 
 holinefs, fo that they have no longer any effeft 
 upon himj, is there any impropriety in faying that 
 God hath hardened his heart ; though the meani 
 by which it is hardened, be the very means which 
 God hath appointed to render it foft, and pliable, 
 and obedient to his heavenly will? When the 
 abandoned finner hath brought himfelf into this 
 wretched (late, where is the injuftice, fliould God 
 withdraw his holy fpirit from him, and leave him 
 to follow his own vile imagination — to that repro- 
 bate mind which works all inquity with greedinefs ? 
 Whether God withdraws his grace from him, be- 
 caufe he will make no ufe of it ; or whether he 
 hath fo hardened his heart, by repeatedly refilling 
 and acting contrary to the imprellions of goodnefs 
 made on him by the fpirli of God, it comes to the 
 fame thing ; and what is faid of the one, may jufl 
 as well be faid of the other ftate. If God take 
 his grace and holy fpirit from him, his heart will 
 be hardened, and God may be faid to harden it ; 
 not indeed by infufing obflinacy into him, but be- 
 
Part III. Hijlory of Pharaoh, 55 
 
 caufe he would make no ufe of that grace and 
 thofe infpirations of the fpirit which were intended 
 to render him capable of that obedience to his will 
 which God requires. 
 
 All the miracles wrought by Mofes, which are 
 fometimes called figns, were wrought for the con-, 
 vidlion of Pharaoh — to be figns to him, that the 
 Lord God of the Hebrews, who demanded the 
 Ifraelites of him, was God Almighty. Being 
 wrought by his command, there is no impropriety 
 in faying he wrought them. But, inftead of con- 
 vincing Pharaoh, they unhappily proved the occa- 
 sion of increafmg his obftinacy. For, whenever 
 they were removed, and he faw there was refpite, 
 he hardened his heart. God is, therefore, faid to 
 harden his heart, becaufc what he did for his con- 
 vidion produced that effect. 
 
 This is the moft that can be made of that ex« 
 predion, confidently with the nature of God and 
 the nature of man. And it ought to convince us 
 of the necelTity of conforming ourfelves to the will 
 of God, and, on all occaiions, doing what he com- 
 mands; lefl, by perpetually refifling his will, and 
 the evidences of it which he lays before us, we 
 harden ourfelves in iniquity, provoke him to anger, 
 and bring his judgments on us. 
 
 ta^c^ 
 

 DISCOURSE L 
 
 JPART THE FOURTH, 
 
 «c 
 
 OBSERVATIONS ON THE HISTORY Op 
 PHARAOH. 
 
 Wi 
 
 E have feen, that when Mofes, at the Goni- 
 mand of God, fprinkled afhes towards heaven, it 
 became a bile, with inflammation, upon man and 
 beaft, throughout the land of Eg)'pt. So long, 
 and ib repeatedly had Pharaoh hardened himfelf 
 againft the miraculous evidence which God gave 
 him that Mofes was indeed fent to demand the 
 dirmiffion of the Ifraelites from his fervice, that it 
 was no trouble to him to refill the force of this 
 miracle alfo. God is, therefore, faid to harden his 
 heart, becaufe the means which God ufed for his 
 convidion, only made him more obflinate in his 
 perverfenefs and impiety. For which reafon God 
 feemsj at this time, to have given him up to his 
 own reprobate mind, and to have palled the fen- 
 tence of deflruftion upon him. But lej: us attend 
 to his hiilory, and take the circumfrances as they 
 fife there. 
 
Part IV. Hipry of Pharaoh. ^t 
 
 Notvvithftanding the obftinate behaviour of Pha- 
 raoh under the judgment of the biles, and that it 
 was faid, God had hardened his heart, Mofes was 
 fent again to him, to repeat his original demand — 
 " Thus faith the LOrd of the Hebrews, let my 
 people go, that they may ferve me. For I will, 
 at this time, fend all my plagues upon thine heart, 
 and upon thy fervants, and upon thy people, that 
 thou mayeft know that there is none like me in all 
 the earth. For now I will ftretch out my hand, 
 that I may fmite thee and thy people with pefti- 
 lencej and thou fhalt be cut off from the earth. 
 And, in very deed, for this caufe have I raifed thee 
 up, for to Ihow in thee my power ; and that my 
 name may be declared throughout all the earth.'* 
 
 It may be neceffary here to refolve, if v^e can, 
 a difficulty which arifes, and which, I truft, is 
 fully expreifed in the following queftion : Why 
 was Mofes fent again to Pharaoh, after God had 
 hardened his heart; that is, had withdrawn his 
 grace and holy fpirit from him, had blinded his 
 reafon and underftanding, fo that it was impoffibic 
 he fliould obey? 
 
 To this it has been thought fufficient to reply, 
 that God dealt with Pharaoh, as Pharaoh dealt 
 with the Ifraehtes. He demanded of them brick 
 without ftraw; and God demanded of him obedi- 
 ence, when he was rendered incapable of paying it. 
 To diflent from the opinions of great and good 
 men is painful. But when it is confidered, that 
 Pharaoh's demand of the fame tale of bricks from 
 the Ifraelites, after the ftraw was withheld, which 
 
tiZ Obfervatlons on tJie Dif. L 
 
 they iifed to deliver in when they were furniftied 
 with ftraw, was unjuft and cruel, I cannot periuade 
 myfelf that God would imitate that condud even 
 towards Pharaoh. Goodnefs and mercy are the 
 rule of all his adions, and nothing inconfiflent 
 with them ought to be afcrlbed to him. Befides; 
 to fay that Pharaoh could not confent to the de- 
 parture of the Ifraelites, becaufe God had hardened 
 iiis heart, or had entirely withdrawn his holy fpi= 
 lit from him, is more than we have a right to fay. 
 The demand and expoftulation of Mofes fuppofe 
 that he could have confented ; and, without that 
 liippolition, they are irreconcilable to common fenfe. 
 The fad, too, fupports this fuppofition; for, at 
 the laft, he did kt the people go, and requefted 
 their bleffing, which, at lead, mull mean their 
 prayers to God for him. 
 
 Whatever, therefore, may be the meaning of 
 God's hardening the heart of Pharaoh, it cannot 
 imply his infufing hardnefs of heart into Pharaoh, 
 or taking his grace and holy fpirit from him, fo 
 that he might not, or could not obey. Thefe fup- 
 pofitions" feem to be the fprouts of Calvinifm, or of 
 that fancied decree of reprobation, paffed, from 
 eternity, againft a part of mankind, in order to 
 make the jufdce of God the more confpicuous to 
 the world, in the punilhment of their wickednefs; 
 as if there would be no room for the juftice of 
 God, without that abominable decree of reproba- 
 tion. Juilice confifts in treating things according 
 to truth, not in making men bad, for the fake of 
 Aiifiiding punilliment upon them. God is ever 
 
fart IV- mpry of Pharaof:. 6^ 
 
 reprefented, in his holy word, as being folicitous, 
 through goodnefs and mercy, to fave men from 
 deftrudlion, but never as being impatient and 
 hafty to punilh, even the mod abandoned finner. 
 No impediments u'ill, therefore, be laid by himirj 
 the way of any man's obedience > nor grace and 
 ftrength rcfufed fufficient to enable him. to do his- 
 duty. 
 
 There is another pofition alleged to juftify the" 
 conduit of God in demanding the difmiflfion of 
 the Ifraelites, after he had hardened Pharaoh's 
 heart, fo that he could not obey himj namely, 
 that God is not deprived of his right to obedience 
 by any incapacity a man brings on himfelf. But 
 this is fliifting the ground, and fuppofes Pharaoh's 
 incapacity of obeying God to have arifen from 
 /iimfe/fi and not from God's hardening his heart. 
 On this ground, however, I fufpeft, the pofition 
 will not bear examination. Hath a mafter a right 
 to demand the fame obedience from his fervant, 
 after the fervant hath careleflly or wilfully befotted 
 his mind and underftanding, or di(?.bled a hand or 
 a foot, fo that he cannot fulfil his matter's com- 
 mands ? And fliall we account for God's conduft 
 on principles which would be a reproach to a good 
 man? Of God's requiring obedience from any 
 man above his capacity, taking into the account 
 the afliftance and ability he is ready to give, no in- 
 flancc can be named : A remarkable one to the 
 contrary is ready to our hand. When Adam fell, 
 he weakened and depraved his nature, and de- 
 prived it of the holy fpirit. Did God continue to 
 
64 Obfervattons on the 'Dif. t, 
 
 require the fame obedience of him which, in his 
 innocence, he was able to perform ? or did he put 
 him under a new covenant, or rule of life, through 
 the Redeemer, and accept his repentance and 
 faith inftead of obedience which was without fin ? 
 
 God is faid to do thmgs immediately by him- 
 felf, when natural means apparently produce the 
 effeft. He repleniflieth the earth, and maketh it 
 fruitful ; yet the fun, and air, and rain, the labour 
 and tillage of man, are necelfary to this end. All 
 thefe God hath provided and appointed, and by 
 his direftion they confpire to produce the effedt. 
 Through all nature, the primary caufe of every 
 thing that happens is in him by whom all nature 
 exifls and ad:s* In him we live and move« The 
 energy by which we think and adl is from him; 
 but the perverfity of our thoughts and adions is. 
 'itom perverting the powers he hath given to us. 
 
 God's hardening Pharaoh's heart, therefore, can- 
 not mean his infufmg any bad quality into him, 
 but that Pharaoh previoufly converted all the. 
 ?Tieans of conviction — all the miracles and judg- 
 ments of God, into occafions of obflinacy and 
 liardnefs of heart, till he rendered himfelf infen- 
 fible of the motions of the fpirit of God in him. 
 That was his reprobation, and made him ripe for 
 deftru6lion. And the purport of the remonftrance 
 of Mofes v^'as to acquaint him, that God had pre- 
 ferved him, and hitherto kept him alive, not for 
 his own fake, but for the fake of others — not that 
 there was any hopes of his amendment — but to 
 CQiivince him, by awful and certain judgments. 
 
i^art IV. Uijlory of Pliaraok 6f^ 
 
 that there was none like God in all the earth. And 
 alio, that by cutting him off in fome remarkable 
 manner, he might make him fuch an inftance of 
 his power as Ihould declare his name throu<yhout 
 all the world. 
 
 To give this remonftrancc the more effed, Mo- 
 fes warned him, that if he ftill exalted himfelf, and 
 would not let the people go, God would, on the 
 very next day, at that time of it, " caufe it to 
 rain a very grievous hail," fuch as before had never 
 happened in Egypt, To this declaration a kind 
 admonition from the goodnefs of God was added ; 
 namely, to bring all the cattle that were left of the 
 murrain out of the field, and to (belter them, and 
 alfo their fervants, from the ftorm. Thofe Egyp- 
 tians who believed Mofes, and for whofe fakesj, 
 probably, this caution had been given, did as they 
 were directed; and, fecuring their fervants and 
 cattle under cover, preferved them. Others, who 
 difregarded the admonition, left their cattle and 
 fervants abroad, and deflrudion overtook them : for 
 at the time appointed on the morrow, Mofes, at the 
 command of God,- ftretched forth his rod toward 
 heaven, and the ftorm came; rain, and hail, and 
 lightning, and thunder, dreadfully mixed together, 
 and poured with terrible impetuofity on the ground ; 
 very grievous, fuch as before had never been feen in 
 Egypt. The men and cattle that were in the field 
 were killed; the trees were broken, and all the pro- 
 duce of the earth that was grown up was deftroyed* 
 iFrom this horrible calamity the land of Gofhen was 
 exempt : no hail fell there, no ftojitn allailed it. 
 
 K 
 
66 Objervations on the Dif. I 
 
 What makes this miracle the more extraordinary 
 k, that little or no rain falls in Lower Egypt : the 
 country is rendered fruitful by the Nile, which, 
 annually overflowing its banks, fills the canals cut 
 through the flat country, and furnillies water fo? 
 the gardens and corn grounds. 
 
 During this fborm, Mofes and Aaron were called 
 to Pharaoh. He feems to have been deeply af- 
 fe6ted by this tremendous florm, and to have 
 formed good refolutions of amendment. *' I have 
 iinned," laid he, " this time. The Lord is righte- 
 ous, and I and my people are wicked. Intreat 
 the Lord that there be no more mighty thunder- 
 ings and hail ; and I will let you go, and ye fhall 
 ftay no longer." Mofes replied, that as foon as he 
 had got out of the city, he would fpread abroad 
 his hands unto the Lord ; " and the thunder,'* 
 faid he, " Ihall ceafe, neither fliall there be any 
 more hail ; that thou mayeft know," as well in 
 their removal as in their inflidiion, " that the earth 
 is the Lord's." But, as for thee and thy fervants, 
 I know that " ye will not yet fear the Lord God." 
 Mofes did as he had promifed. He " fpread 
 abroad his hands unto the Lord ; and the thun- 
 ders and the hail ceafed, and the rain was not 
 poured on the earth." But behold the vanity cf 
 good refolutions formed in our own ftrength, of 
 the purpofes of amendment, which calamities force 
 on us ! When the ftorm w^as over, and calm and 
 funlhine had returned, Pharaoh thought no mors 
 of his promife or good refolutions : *^ He finned 
 yet more, and hardened his heart, he and his fer- 
 
Part IV. Hijiory of Pharaoh. 6 j 
 
 vants ; neither would he let the children of Ifrael 
 go; as the Lord had Tpoken by Moles," and as 
 Mofes had lately predided to Pharaoh. In chap. 
 jx. 34. it is laid, that Pharaoh " hardened his 
 heart." In the 35th vcrfe, it is faid, " and the 
 heart of Pharaoh was hardened." In chap. x. i. 
 k is recorded, that the Lord faid, " I have hard- 
 ened his (Pharaoh's) heart." How it may ajipcar 
 to others, I know not : to me it appears, that thcfe 
 three phrafes, relating to the fame event, under 
 the fame circumftances, muft mean the fame thing : 
 they exprefs the fa6l, that Pharaoh's heart con- 
 tinued hard, and obftinate, and unrelenting, when 
 the llorm of hail was over; notwithftanding the 
 goodnefsof God, in warning the Egyptians to take 
 care of their fcrvants and cattle under the impend- 
 ing calamity, and in making the ftorm to ceafc at 
 Pharaoh's requeft and promife of fubmiflion. In- 
 fatuated by his own h^adftrong will, and following 
 the didates of his obflinate temper, he fet himfclf 
 againft thofe judgments that were intended to re- 
 claim him, and would not permit them to have 
 their natural influence upon him; but, finning yet 
 more, would not let the Ifraelites depart from 
 his fervice. 
 
 God having informed Mofes that he had hard- 
 ened Pharaoh's heart, fo that he fliould have an 
 opportunity of fhowing all the figns which he 
 intended to do before him, and the Ifraelites an 
 opportunity of telling their children, through all 
 pollerity, the great things he had done for theni 
 in Egv'pt : that all might he convinced and knovy 
 
6B Obfervatlons on the. Dif. L 
 
 that he alone was to be adored, God fent him 
 again to Pharaoh, to rebuke him for his pride, 
 and to repeat his firfh demand. Coming with 
 Aaron unto Pharaoh, he deUvered the following 
 meflage : " Thus faith the Lord God of the He- 
 brews, how long wilt thou refufe to humble thy- 
 fclf before me ? Let my people go, that they may 
 ferve me." 
 
 ♦ This melTage was followed by a declaration of 
 the unhappy confequence of rejeding his demand ; 
 namely, that the locufts Ihould be in his country 
 the next day, and in fuch numbers that they 
 fhould cover the face of the earth; that they 
 fhould force themfelves into their houfes, and 
 fKit up every green thing which had efcaped the 
 deftruftion of the hail. Having delivered his mef- 
 fage, he waited not for an anfwer, but turned, and 
 went out from Pharaoh. 
 
 In dread of the confequence of what Mofes had 
 faid, the great mei of Pharaoh's court interpofed, 
 and remonfbrated with him. *' How long fhall 
 this man be a fnare unto us ? Let the men go, 
 that they may ferve the Lord their God : Knoweft 
 thou not yet that Egypt is deilroyed ?" On this 
 remonftrance, Mofes and Aaron were called back 
 to Pharaoh. I-Ie propofed to them, that the men 
 of Ifrael, leaving their families and flocks behind 
 them, fhould go and ferve the Lord; pretending 
 that to be the full import of their firft demand. 
 But Vv'hen Mofes infifted upon taking their fami" 
 lies and all their cattle with them, he angrily re- 
 fufed— charged them with evil intentions; thai 
 
fart IV. Hijlory of Vharaoli. 65 
 
 js, with the defign never to return ; and he drove 
 them out from his prefence. 
 
 After this outrage, Mofes, at the command of 
 God, flretched forth his rod over the land of 
 Egypt. A ftrong eaft wind followed, and blew 
 till the next morning, when the locufts appeared, 
 and in fuch numbers that they covered and darken- 
 ed the country, and devoured every green thing 
 in it. 
 
 The deflrudion of Eg)'pt feerns to have been 
 pearly completed by this vifitation. In halle, 
 therefore, Pharaoh fent for Mofes and Aaron, 
 *' and faid, I have finned againft the Lord your 
 God, and againft you ; — forgive, I pray thee, my 
 fm only this once, and intreat the Lord your God 
 that he may take away from me this death only.'* 
 Mofes went out, and intreated the Lord; and 
 fuch was his goodnefs upon the appearance of com- 
 punction even in Pharaoh, that he " turned a 
 mighty ftrong weft wind, which took away tlia 
 locufts, and caft them into the Red Sea : there re- 
 mained not one locuft in all the coafts of Egypt." 
 But fo great was the obftinacy of Pharaoh, and fo 
 little his refpeft for his own word, that he regarded 
 not what had paffed, nor the promife he had made. 
 The hiftory adds, " The Lord hardened his heart, 
 fo that he would not let the children of Ifrael o-q." 
 
 Thus hardened in his oppofition to the will of 
 God, there was no profped; of doing any good to 
 Pharaoh. To punilh him and the Egyptians for 
 their obftinacy ; to deliver his own people from 
 ilavery, and thereby -fulfil his promife to Abraham i 
 
7 a , Obfervations on the Dif. L 
 
 to ftiake liimfelf known to the world as God Al- 
 might)^ fupreme over every thing that exifts, the 
 only objed; of faith, and obedience, and adoration, 
 feems to have been the purpofe of God in the 
 litter judgments inflifted on Pharaoh. Without 
 any further meffage to Pharaoh, God, therefore, 
 commanded Mofes to ftretch out his hand toward 
 heaven, that there might be thick darknefs, fuch 
 as might be felt throughout all the land of 
 Egypt. 
 
 Mofes did as he was commanded, and the dark-^ 
 nefs came fo thick and terrible, that it confined the 
 Egyptians to their places three daysj while the 
 children of Ifrael were blefled with light in Goflien. 
 Extreme muft have been their diftrefs, fince it 
 obliged Pharaoh to call to Mofes, and fay, *' Go 
 }e, ferve the Lord ; only let your flocks and your 
 herds be ftayed; let your little ones alfo go with 
 you." Mofes replied, that they muft have facri- 
 iices and burnt offerings, fuch as God fhould com- 
 mand; their cattle, therefore, mufl go with them. 
 Here the relenting of Pharaoh ended, and paflion 
 fucceeded in its place. The Lord " hardened his 
 heart, and he would not let the people go." To 
 his refufal he added threats : *' Get thee from 
 me," faid he to Mofes; " take heed to thyfelf; 
 fee my face no more ; for in that day thou feefl my 
 face, thou fhalt die." 
 
 But however peremptory his threat was, and 
 however pofitive the anfwer of Mofes, " Thou 
 liaft fpoken well ; I will fee thy face again no more ;" 
 ilie next chapter informs us, that he delivered to 
 
Fart IV. Hijioi-y of Pharaoh. ft 
 
 Pharaoh the mcflage contained in it, (Excel, xl. 
 4 — 8.) This melllige confifled of a denunciation 
 of deftrudion, impending on the firft-born chil- 
 dren of Egypt, to be inflicted in that very night, 
 from the firft-born of Pharaoh to the firfl-born of 
 the meanefl fervant ; and alfo on the firfl born of 
 cattle. Mofes alfo declared that God would put 
 a diftindion between the Ifraelites and the Egyp- 
 tians j none of the Ifraehtes fliould die j no difafter 
 fliould happen to thera; in their habitations all 
 fliould be peace and quietnefs, not even a dog 
 fliould move his tongue againft any of them : but 
 that in Egypt there fhould be a great cry and la- 
 mentation, tHrough the bitternefs of their diflrefs : 
 and that the fervants of Pharaoh, who were then 
 in his prefence, fliould come down to him, and 
 bow themfelves unto him, and humbly intreat 
 him and his people to depart out of the land — 
 " After that," faid Mofes, " I will go out : and he 
 went out from Pharaoh in a o-rcat ang;er." 
 
 This reading, in our Bible, leads us to fuppofe 
 that Mofes was violently angry when he left Pha- 
 raoh ; looking more to the provocation he had re- 
 ceived, than to the exceeding meeknefs of his tem- 
 per. Good Hebrevv critics, however, afcribe the. 
 anger to Pharaoh, and teach us to tranflate tLe 
 pafTage, and Mofes zvent out from Pharaoh^ who 
 was in a heat of anger. 
 
 Previoufly to this laft interview of Mofes with 
 Pharaoh, God had, by him, commanded the If- 
 raelites" to take every family of them a lamb for 
 itfclf. The paflbver, at which the lamb was to^l>e 
 
yz Ohjervaticns on tlie-. Dif. L 
 
 facrificed, was inftitutedj and its intention and 
 fervice were explained. Now they were ordered 
 to kill and eat the paiTover, in the evening of that 
 day in which Mofes had delivered the above recited 
 melTage to Pharaoh. They were alfo direfted to 
 mark, with a bunch of hyffop, dipped in the blood 
 of the lamb, the two fide-pofts, and the lintel, or 
 upper crofs-piece of the frame of their doors, as a 
 fecurity againft the deftroying angel, who, that 
 night, was to pafs through Egypt, to deflroy the 
 firft-born. When they had done fo, they were to 
 remain quietly in their houfes, and not to go out 
 from under the protection of the blood until the 
 morning. Following thefe direftions, they refted 
 fecurely under the proteftion of the blood that 
 was on their doors. 
 
 But, at midnight, the Lord fmote all the firfl- 
 born of the Egyptians, from the higheft to the 
 loweft, of mart and of beads. The lamentation, and 
 confufion, and diftraction, of this fcene, can more 
 eafily be imagined than defcribed — " There was 
 not a houfe where there was not one dead." 
 
 In dreadful confbernatioti Pharaoh rofe up in 
 the night, called for Mofes arid Aaron, and faid 
 to them, " Rife up, and get you forth from, among 
 my people, both you and the children of Ifrael^ and 
 go, ferve the Lord as ye have faid ; alfo take your 
 flocks and your herds, as ye have faid , and be- 
 gone, and blefs me alfo." 
 
 Nor were the Egyptians lefs alarmed than their 
 king, or lefs urgent to get the Ifraelites out of their 
 country. " We," they exclaimed, " are all dead 
 
Fart IV. Hijlory of Phayaoh. f j 
 
 men." Readily, therefore, they gave to them 
 lucli things as they wanted to accommodate them 
 for their journey j and willingly did the women re- 
 fign their jewels and raiment to the Hebrew wo- 
 men, to fit them for wandering in the wildernefs, 
 and probably to engage them to hurry their huf- 
 bands out of the country. 
 
 Thus thruft out of Eg)^pt, the children of If- 
 rael went from Ramefes in Gofhen, towasd the 
 head of the Red Sea, and aflembled at Succoth 5 
 a place probably fo called from the booths -they 
 built there. Their number was about fix hundred 
 thoufand Ifraelltes who were men. befides their 
 children ; and, befides, a mixed multitude of Eg}'p- 
 tians and flrangers, who, in all likelihood, had been 
 in flavery with-them. Their flocks and herds ac- 
 companied them, in number very great. This 
 event happened four hundred and thirty years after 
 the exodus of Abraham out of Chaldea, and one 
 hundred an twenty-nine years after their f.avcry 
 commenced in Egypt, 
 
 Thus did Gcd begin to fulfil the promiie he 
 had made to Abraham, that although his pofterity 
 ihould beafHidedand opprelTed, he would deliver 
 them, and would judge the nation who fliould 
 hold them in bondage; after which he would give 
 them the land of the Amorites for a poffefTion, 
 (xv. 13.) How he delivered them we have feen, 
 and his judgments on Egypt in order to accomplifn 
 his purpofe. And Mofes informs us, thcrt, *' at 
 the end of the four hundred and thirty years, evca 
 the felf fame day, it came to pafs, that fhe hofls of 
 
 L 
 
■^4 Obfervntions on th^- Dif. L 
 
 the Lord went out from the land of Egypt, (Exo- 
 dus xii. 41.) 
 
 In the judgments God inflicted on Egypt, Pha- 
 raoh bore the principal part, becaufe he was the 
 principal perfon concerned in the oppreffion of the 
 Ifraelites, and in holding them in llavery. And 
 becaufe, being of a. proud, cruel, and obftinate 
 temper, God chofe to humble him by his judg- 
 ments, and oblige him to fubmit to his authority, 
 in order to convince the Egyptians, the Ifraelites, 
 and all nations who fhould hear the wonders he 
 had wrought, that the God of Ifrael was the Lord 
 God Almighty, commanding the earth, the air, 
 the water, the clouds, the thunder, the light, the 
 hofts of devouring infe6ls : that there were none 
 called gods among the nations that could do as he 
 did; and, therefore, none befides him who ought 
 to be feared and worfnippedi 
 
 The obftinacy of Pharaoh proceeded from his 
 proud, cruel, and covetous heart. The ftation of 
 dignity and power which he held among the Egyp- 
 tians, and over the Ifraelites, had confirmed thofe 
 tempers fo flrongly, that he would brook no con- 
 troul. Inftead of being wrought upon and mol- 
 lified by the miracles and figns which God caufed 
 to be wrought before him, he hardened himfelf 
 againfl them, fo long and fo repeatedly, that, at 
 lafr, God gave him up to his own proud imagina- 
 tions — to follow the fuggeftions of his own repro- 
 bate heart— made reprobate, not by God, but by 
 his obftinate finning againft full evidence, and a 
 ftrong conviftioR, that he afted againft the wiU 
 
 I 
 
Part IV. Hijlory of Pharao/i, y^ 
 
 and commandment of God, who required the dif- 
 miflion of the IfraeHtes from their fervitude to him. 
 If we fuppofe God to have infufed any hardnefi 
 of heart into Pharaoh, or to have paffed any h- 
 cree of reprobation againfl him, except in cor - 
 quence of his wilful and repeated fm, we fhall rua 
 ourfelves into difficulties from which nothing car^ 
 free us. For, * 
 
 1. God hath no bad properties or qualities in! 
 himlelf, confequently no hardnefs of heart. What ' 
 he hath not, he cannot communicate to others. 
 
 2. After it is faid, God hardened Pharaoh*s 
 heart, more meflages were fent to him, more ad- 
 monitions were given him, more miracles were 
 wrought for his convi<5tion. This condu6l, had 
 God pafled any decree of reprobation againft him, 
 and entirely deprived him of his grace, and the in- 
 fpirationsof hisfpirit, is irreconcilable with the prin- 
 ciples of common fenfe, of reafon, of juftice; and 
 mercy and goodnefs declare diredlly againft it,- 
 
 3. Through the whole tranfacflion God treated 
 Pharaoh as a perfon who had a will of his own, 
 and could command his own actions — either let 
 the Ifraelites depart, or keep them in bondage. 
 Long did he rcfufe to part with them, as the Lord 
 had forwarned Mofes. He did, however, at lafl, 
 confent, and the Ifraelites did go. No decree of 
 God, therefore, had paffed againft his permitting 
 the Ifraelites to go out of Egypt ; and yet that is 
 the very point with refpcd to which God is faid 
 to harden his heart. 
 
 God, no doubt, could have taken the Ifraelites 
 
^6 Obfervations on th Dif, I. 
 
 from under the power of Pharaoh, by various 
 means : or he could have taken Pharaoh out of the 
 world, as he feems mod juflly to have defended. 
 But God determined, in dehvering Ifrael, to hum- 
 ble Pharaoh, who boafted that he knew not the 
 .Lord, nor would difmifs the Ifraelites at his com- 
 niando Judgments, therefore, were fent thick upon 
 liim : when one ceafed another fucceeded : that he 
 iPjght be made to knozv the Lord, and obliged to dif- 
 aiifs -his people. Under thefe judgments he was 
 preferved a monument of God's power, a declara- 
 tion to the world, that the God who afflided Pha- 
 raoh was alone the God of heaven and earth, almighty 
 and irrefiflible. To the force of thefe judgments 
 his proud heart at length fubmitted. After often 
 relenting, and often returning obftinateiy to his 
 purpofe, convinced of the folly and vanity of driv- 
 ing againft God, he confented to the departure of 
 the Ifraelites, and humbly intreated them to leave 
 his country. 
 
 The fault of Pharaoh, therefore, was his fup= 
 pofing his own power fuperior to every thing in the 
 world, and fetting up his own will in oppofition to 
 the will of God, who demanded the difmiffion of 
 his flaves : his refilling the full evidence, that God 
 had fent Mofes to make this demand in his name : 
 his fliflins; the admonitions and checks of his con- 
 fcience when his heart relented, and returning again 
 to his foolifh and obilinate purpoie j ading fo long 
 in oppofition to the convidions of his own mind, 
 that he rendered himfelf infenfible.of the motions 
 of the fpirit of God in him, and incapable of 
 
Part IV. HiJoYy of Pharaoh. 7 j 
 
 judging of the tendency of the difpenfations of his 
 providence. When this became his unhappy fitua- 
 tion, God give him up to his own imaginations — 
 to follow the dilates of his own proud and cor- 
 rupt heart, which drove him on, in folly and fin, 
 to his final deftruclion. 
 
 It is our bufinefs to avoid the fatal errors of Pha- 
 raoh. Duty, therefore, requires us to regard the , 
 admonitions of God by his word and by his mi- 
 nifters ; to attend to the check of confcience, his 
 vicegerent in us^ to obferve the difpenfations of 
 his providence i and to let them haye their full ef- 
 fe(fl on us J to comply with the motions and in- 
 fpirations of his fpirit in us, when they check us 
 in evil, or excite us to that which is good. Ever 
 remembering, that obflipate and wilful finning 
 againil the means of grace, the admonitions of con- 
 fcience, the events of Divine Providence, the mo- 
 tions and folicitations of the fpirit of holinefs, will 
 harden the heart, and render it incapable of being 
 governed by them ; indeed, infenfible of them. 
 The fentence of reprobation will then pafs againfl 
 us, as furcly as it did againfl Pharaoh. It is, in 
 truth, the very flate of reprobation. We exprefs 
 it, or rather it is expreffed to' us, by God's with- 
 drawing from us his grace and holy fpirit, becaufc 
 we make no, or an ill ufe of them. But it is an 
 exprefTion accommodated to human infirmity. To 
 us there is eventually no difference, whether by 
 hardening the heart through repeated ads of wil- 
 ful fin, we render ourfelves incapable of obeying 
 the motions of the fpirit of God, or whether he 
 
^8 OhfervationSy ^t^. Dif. I. 
 
 take them from us. " To him that hath," faid 
 the blefTed Jefus — that obeys and follows the mo-- 
 tions of God's fpirit — " fhall be given;" they fhall 
 be continued and increafed, *'' and he fhall have 
 abundance." " But from him that hath not" — 
 that makes no, or an ill ufe of the grace of God, 
 and of the influence of his fpirit, " fhall be taken 
 away, even that which he hath." God is the fame 
 now he ever was. He altereth not, nor changeth. 
 The fame rule which guided his conduct to men, 
 in the days of Pharaoh, guided it alfo in the time of 
 Chrift's humanity, and ftill guides it. He is " no 
 refpedter of perfons, but will render to every man 
 according to his deeds. In every nation, he that 
 feareth him, and worketh righteoufnefs, is accepted 
 with him." But the obflinately and impenitently 
 wicked fhall feel- his indignation and wrath, in tri- 
 bulation and anguifh, whenever it pleafeth him to 
 take account of their adions. 
 
 fe-i#^ 
 
DISCOURSE L 
 
 PART THE FIFTH. 
 
 OBSERVATIONS ON THE HISTORY OI^ 
 PHARAOH. 
 
 H( 
 
 .OWEVER the proud heart of Pharaoh was 
 broken down by the deftrudlion of the firfli-born, 
 the impreflions of goodnefs continued not long. 
 Hardened in fin by long and wilful habit; and, by 
 the juft judgment of God, deprived of his favour 
 and of the motions of his fpirit ; when the fufi: 
 fhock was over, he returned violently to his old 
 track, inflamed by refentment and the thirft ctf re- 
 venge. The pride of his heart arofe again, and 
 his obflinate temper recovered its former perver/b 
 bias. Great and urgent as the occafion had been, 
 and right as his condu(fl was in difmifling the If- 
 raelites, forgetting the authority of God, and all 
 he and his kingdom had fuffered from the exer- 
 tions of divine power, he repented of his fubmif- 
 fion, and was no fooner told that the IlraeUtes were 
 actually gone, than his heart, and the hearts of 
 his fcrvants, turned agaiiift them : " Why havr 
 
8o Ohfervations on tU Dif. !. 
 
 we done this," they haftily afked, " that we have 
 let Ifrael go from ferving us?" And immediately 
 Pharaoh made ready for war, and purfued after 
 them. 
 
 It is remarked, that God led not the Ifraelites 
 out of Egypt by the fliortell rout to Canaan, 
 through the country of the Philiflines, becaufe the 
 Philiflines were a warlike people, and would pro- 
 bably oppofe them, and the Ifraelites were unpre- 
 pared for war, both in arms and in difcipline, and 
 were incumbered with flocks and herds, women 
 and children. But God led them by the Red Sea, 
 into a country that was wild and defert, where 
 they would meet v/ith no enemy, at lead not til! 
 they came to the borders of Canaan j by which 
 time they v/ould be inured to the fatigue and order 
 of marching and encamping, and to the ufe of arms 
 by exercife and difcipline^ Whether by their tak- 
 ing this rout, Pharaoh was led to fuppofe they 
 Vv'ould find their marching impradlicable, and be- 
 ing fhutinby the wildernefs and the Red Sea, would 
 fall into defpair, and become an eafy prey to his 
 army; or, whatever other imagination occupied 
 his perverfe heart, we have a right to fay, the hand 
 of God was in it. He hardened the heart of Pha- 
 raoh, not by infufing hardnefs or obfcinacy into it, 
 nor by palling any decree that it ihould be har- 
 dened, but by this very rout which he directed the 
 Ifraelites to take. It deceived Pharaoh, and led 
 him to deftrudtion. 
 
 The reafon why God had preierved Pharaoh now 
 cca(ed. He had fhown his power over him before 
 
FartV. Hiflory of PJiaraoh, Zt 
 
 the Egyptians, and Ifraelites, and the whole world : 
 He had given the fulleft and cleared teftimony that 
 ?ie alone was God in heaven and in earth ; that he 
 had the command of all the elements, and made 
 them labfenuent to his will ; that the beads of the 
 earth were in his hand, and were governed at his 
 pleafurc;* that he was the Lord of life and 
 death, and could preferve his own people, as well 
 as drike the lird-born of the Egyptians all dead 
 in an indant. He had, moreover, broken down 
 the dubborn heart of Pharaoh, long hardened in 
 fin, and obdinately determined not to fubmit to 
 his will ; and had obliged him to fend his people^ 
 whom he had determined, at all rilks, to keep ia 
 jfervitude, in freedom out of his country. 
 
 In the judgments by which this event had been 
 accomplilhed, Pharaoh, and his fervants, and peo- 
 ple, were remarkably puniihed for their cruelty and 
 opprefiion of the Ifraelites, and for their proud and 
 arrogant oppofition to the command of God, 
 And had Pharaoh been quiet, and fuffered that 
 people to have gone off unmoleded, after he had 
 difmilTed them, I fee no reafon to fuppofe, that 
 dedruction, or any further judgment from God- 
 on their account, would have come upon him. 
 But God faw that the fubmifiion of Pharaoh was 
 only temporary ; that the pride and hardnefs of his 
 lieart would foon return ; that he would follow the 
 
 • Some critics have fuppofcd, that ths word tranllated ywarw^ cf <^iet, 
 i^Ioula be, a >i!i:<ti,rc tf no-fome biajis, and fo it is recdefed io the margin 
 of our BIbk?, viz. liens, tigets, &c. 
 
Bz Obfervaiions on the Dif. L 
 
 Ifraelltes, and endeavour either to reduce then?. 
 again to fervitude, or deflroy them. He, there- 
 fore, laid this fnare for him; that if he foohfhly 
 purfued, he might bring fuch deflrudtion on him- 
 felf, now that Divine Providence had nothing 
 more to fulfil by his hving, as might manifeft and 
 render confpicuous the power^ and majefby, and 
 juftice of God; mofl effeclually break the ftrength 
 of Egypt ; and fecure his people from immediate 
 moleflation : and, at the fame time, might con- 
 vince the Ifraelites, that as he was able to deftroy 
 the Egyptians, and fave his own people by ways 
 and means of which they never thought, fo he was 
 equally able to condu(5t them through the v/ilder- 
 nefs in fafety, and fettle them fecurely in Canaan, 
 againit all oppofition which their enemies could 
 form. The natural confequence to be drawn from 
 this convi6tion was, that they ought to put their 
 truft in him, to worihip, and ferve, and obey him 
 pundtually, and with all their heart, 
 
 Pharaoh, having taken the mad refolution of 
 purfuing the Ifraelites, fet out with all the horfe of 
 his army, that he could alTemble on fo fudden an 
 emergency : particularly with fix hundred chofen 
 chariots of war, and all the chariots of Egypt j and 
 overtook the Ifraelites encamped by the Red Sea. 
 For, inftead of leading them from Etham, where 
 they encamped when they moved from Succoth, 
 diredlly into the wildernefs of that name, by the 
 head of the Red Sea, God diredted Mofes to turn 
 to the right hand, and march down the border of 
 the fea, and encamp at Pihahiroth, between Migdol 
 
part V. Hijlory of Pharaoh. 83 
 
 and the fea. By Pihahiroth, Ibme critics tell us, 
 is denoted a gap in the moutitains, which, on that 
 fiiore, form the bank of the fea, and render it inac- 
 ceflible, but through that gap. Accordingly they 
 translate this paflage, encamp before the gap Eirothy 
 which, they fay, was its name. However this be, 
 at Pihahiroth, between Migdol and the fea, over 
 againft Baal Zephon, Pharaoh found them en- 
 camped. 
 
 When the Ifraelitcs faw the Egyptian army ap- 
 proach, in dreadful conftcrnation they " cried out 
 unto the Lord," for help. Severely, too, did they 
 upbraid Mofes for bringing them out of Eg}'pt, 
 as if Egypt could not have aiforded graves to bury 
 them ; protefting that it had been better to ferve 
 the Egyptians, bad as that v/as, than to perifh 
 miferably there by the relentlefs army of Pharaoh. 
 
 To judge merely from their fituation, and leave 
 God their proteftor out of the account, they had, 
 indeed, reafon more than enough for their dt{~ 
 pondency. From Pharaoh they could cxpedl no 
 mercy, hard-hearted as he was, and enraged at what 
 he had lately fuffered. On their left, was the Red 
 Sea, deep and impalTable. On their right, lay 
 Egypt, from which they had lately departed. In 
 their front was a country, on account of its moun- 
 tains, impra(Sticable for large bodies of people in- 
 cumbered with women, and children, and herds of 
 cattle. And, in their rear, was the numerous army 
 of Pharaoh. 
 
 The greatnefs of their danger did not make it 
 more difficult for God to deliver them ; and their 
 
^4 Ohjervatmis on the Dif. L 
 
 gratitude, probably, would be greater, the greater 
 their danger had been. Great as it was, the forti- 
 tude of Mofes forfook him not ; nor did the re- 
 proachful remarks of the Ifraelites excite any re- 
 fentment in him. " Fear ye not," faid he to 
 them, " {land ftili, and fee the falvation of the 
 Lord, which he will Ihow you to-day j for the 
 Egyptians whom ye have feen to-day, ye Ihali fee 
 them again no more forever." 
 
 Their deliverance was to be eminently the work 
 cf God, and, therefore, no efforts of theirs were 
 required, left they fhould pretend to fnare the 
 glory of their deliverance with him, or fay that 
 their own ilrength or courage had faved them. 
 
 At this time, Mofes feems to have been enit. 
 ployed in prayer and fappiication to God. Frorri 
 his faith and piety we might naturally expecl, that 
 devout and earneft intreaty would flow from his 
 heart to the Almighty Protestor of him and his 
 people. " Why crieft thou unto me ?" faid God 
 to him : not blaming him for praying, but intimat- 
 ing that it was a time for a6lion, as well as for 
 prayer : " Speak unto the children of Ifrael, that 
 they go forward;" that is, through the gap Eiroth^ 
 toward the fea. ",Bat lift up thy rod, and flretch 
 out thy hand over the fea, and divide it ; and the 
 children of Ifrael fhall go on dry ground through 
 the midft of the fea. And I, behold I will harden 
 the hearts of the Egyptians, and they fhall follcv/ 
 them : ai^d I will get me honour upon Pharaoh, 
 and upon all his hoft, upon his chariots, and upon 
 I" is horfem.en." 
 
Fart V. Hijiory of Pharaoh. g^ 
 
 It was towards the clofe of day when Pharaoh 
 c:\niv: up with the IfraeHtes. \Yhether too late 
 to make an immediate attack upon them, or whe- 
 ther he waited till the daiknefs ihould add to their 
 confuiion . and diflrefs, we know not. Unarmed 
 jind undifciplined as they were, he could have no 
 fear of much refiflance, and feems to have had no 
 apprehcnfion of their cfcaping from him. But, 
 that he might not fall upon the Ifraelites in the 
 night, the angel of God, and the pillar of a cloud, 
 which hitherto had gone before them to conduct 
 them in their march, removed, and went behind 
 them, between the camp of the Egyptians and the 
 ^■camp of Ifrael. To the latter it gave light, while, 
 to the fornier, it was a cloud of darknefs, wliich 
 efTeftually prevented any operations againft tiie If- 
 raelites. 
 
 Mofes having, in obedience to God, extended 
 his rod over the fea, a ftrong eaft wind,* which 
 blew acrofs the head of it, where the Ifraelites 
 paflcd, divided its waters, and made an open and 
 dry paflage for the Ifraelites, who, guided by the 
 light from the cloud behind them, went through 
 the fea on dry ground, the water (landing in heaps, 
 like a wall, on each fide of them. Inconfiderate 
 Pharaoh, with his chariots ard horfemen, followed 
 
 * Or fouth-weft wind, according to the Ixr. This feems the mod 
 probable, and I fliould prefer it, if the Hebrew word will bear it : and 
 that it will, Bifhop Patrick cites the authority of Eochart. The fea was 
 divided by a flrong wind, which blew acrofs it — if from the caflward, 
 it would be dircvfily in the faces of the Ifraelites, and make their niarch 
 difficult and flow. If from the weflward, it would be in their backs, 
 and would net impede them. 
 
86 Obfervations on the Dif. I. 
 
 them into the fea, never more to return out of it. 
 
 For, 
 
 *' In the morning watch, the Lord looked unto 
 the hoil of the Egyptians, through the pillar of fire 
 and of the cloud, and troubled the hoft: of the 
 Egyptians, and took off their chariot-wheels that 
 they drove them heavily." They, therefore, at- 
 tempted to return from the purfuit, convinced 
 that the Lord fought for the Ifraelites againft 
 them. 
 
 As foon as the Ifraelites had all pafled over, and 
 the Egyptians, with their difabled chariots, were 
 ilruggling to return, Mofes, by divine command, 
 fcretchcd forth his hand over the fea, and the fea 
 returned to his ftrength when the morning ap- 
 peared, overwhelming the Egyptians fleeing and 
 fliuggling againft it. Of all the chariots and horfe- 
 men which purfued the Ifraelites, not one efcaped ; 
 all periflied in the Gght of the Ifraelites, who ftood 
 fecurely on the further fhore, and beheld the de- 
 ilruftion of their enemies. 
 
 Thus perilled the proud and haughty Pharaoh, 
 and his no lefs proud and haughty army, in one of 
 the moft fool-hardy and ridiculous enterprizes that 
 man ever attempted. When Mofes firft demanded 
 the freedom of the Ifraelites in the name of the 
 Lord, he flernly replied, " I know not the Lord, 
 neither will I let Ifrael go." The many fevere 
 judgments he fuffered, and the evident diftindlion 
 made between the Ifraelites and the Egyptians, in 
 the extent and operation of the miracles that were 
 wrought, would have convinced any reafonable 
 
PHit V. WJlory of Pharaoh. ?; 
 
 man, that God, who demanded the Ifraelites, was 
 God Almighty : he who had mads the heaven and 
 the earth, and who commanded all the elements 
 and powers of them ; and that he was the particu- 
 lar guardian and protedor of Ifrael. Unawcd by 
 all that had happened, he abfurdly imagined, that, 
 with an armed hoft, he could recover from the 
 hand of God the people whom he had lately been 
 obliged, againft his will and utmofl oppofition, to 
 give up to him. Blinded with pride and rage, he 
 heedleflly purfued themj and, in the darkneis of 
 the night and of the cloud that was before him, 
 he does not feem to have been fenfible that he had 
 got into the bed of the fea, till the diforder of his 
 chariots, from the breaking or lofing of the wheels, 
 or (as fome have fuppofed) from their finking deep 
 into the mud, informed him, he had got on 
 ground improper for his army. 
 
 It was the beginning of the night, when the an-< 
 gel of God and the p^ilap of the cloud took their 
 ftatlon between the camp of ifrael and of Eo-ypt. 
 Immediately after, Mofes ftretched out his hand 
 over the fea, and it was divided. We cannot fup- 
 pofe that the Ifraelites ftayed long before they en- 
 tered tlie gulph, for they bad been put in motion 
 before Mofes ftretched out his hand. The Egyp- 
 tians, perceiving by the noife, or by the little light 
 they had, that the Ifraelites were moving from 
 them, attempted to follow, that they might not 
 efcapej tor, as foidiers, they had nothing to fear 
 from them. It was in the morning watch when 
 the diforder of their chariots obliged them to re- 
 
IS' Ohjervatiuns on the BiC I» 
 
 tire; and it was day when the Tea, returning to its 
 place, overwhehned them^; 
 
 The Jews divided the night into four wntches. 
 The firfl began at fix o'clock, and lafced till nine ; 
 the fecond continued till midnight ; the third till 
 three o'clock i and the fourth, called the morning 
 Watch, till fixo The diftrefs of the Egyptians be- 
 gan, therefore, after three o'dockj probably jufi: 
 at day-light. They, confequently, entered the 
 bed of the Red Sea in the night, which, by the 
 interpofition of the cloud, was made fupernaturally 
 dark. Deceived by that darknefs, and eager in 
 the pnrfuit of the Ifraelites, they may not have 
 knriwn where they were. And^ from their confi- 
 dence that the Jfraelites were between them and 
 the fca, may have been apprehenfive of no fuch 
 difafter as befel them, till it was too late to retire. 
 
 This feems to be the beft apglogy for the infa« 
 tuated condu(3: of Pharaoh.- For, if, on the other 
 hand, we foppofe that he knowingly and defign- 
 '"dly followed the Ifraelites into the bed of the lea, 
 no condutfl could have been fo void of common 
 fenie, or fo confcmmately rafli and foolilh. He 
 muil have known that the opening in the water v/as 
 apparently made by the force of a violent wind, for 
 the continuance of which lie had no fecurity, even 
 for one minute. He mufi have been ieniible that 
 the God of Ifrael commanded all the elements of 
 the Vv'orid at his pleafore, and that they all had 
 been, in turns, made the inftrumcnts of dreadful 
 calamities to him. and his people, on account, too,- 
 of thofe very Ifraelites whom he then purfued. H« 
 
Fart V. Kijlory of Haraok t^ 
 
 muft alfo have felt, that the horrible darknefs of the 
 night took, from him the capacity of judgino-, with 
 due precifion, of any thing before him. Under 
 thefe circumftanccs, to rifk his own fafety, and the 
 fafety of his army, by attempting a pallage of fcvc- 
 ral miles, made through the fea by the force of the 
 wind, only to gratify his rage and thiril of revenge 
 againft the Ifraelitcs, exceeds all conception of hu- 
 man folly. 
 
 In the account of the catallrophe of Pharaoh, 
 the expreffions, " the Lord looked unto the holt 
 of the Egyptians, through the pillar of nre and of 
 the cloud, and troubled the hoft of the Egyptians, 
 and took off their chariot wheels;*' and the excla- 
 mation of the Egyptians, *' the Lord fighteth for 
 Ifrael againfl the Egyptians," have given fome 
 trouble to fix their meaning. 
 
 To a perfon who believes the power and parti- 
 tular providence of Almighty God, and tlie mi- 
 niftry of his mighty angels, I fee not that thofe ex- 
 preffions ought to give the leaft embarraflment. 
 if, however, we wifh to accommodate them more 
 to human comprehenfion, let us fuppofe that the 
 Egyptians had got in the bed of the fea, without 
 knowing on what ground they were : let us further 
 fuppofe, that extreme darknefs prevented them 
 from, feeing the water heaped up like a wall on each 
 fide of them. From what hath been obferved, 
 thefe circumftances are highly probable. Only, 
 then, continue the fuppofition, that, juft at day- 
 light, the bright cloud which had illuminated the 
 Ifraciites, was fuddenly turned to the Egyptians, 
 
 N 
 
 V 
 
90 Obfervations on the Dif. I, 
 
 and difcovered to them their real fituation, and 
 their danger from the mafs of water on either fide, 
 cf them, juft ready to pour down on their heads. 
 Is it furprizing that they fhould endeavour to es- 
 cape from fuch a fcene ; that they (hould fall into 
 confufion in the attempt j that their chariot -wheels 
 Hiould entangle and lock together, be broken, or 
 torn off, or, by mere finking in the fand, fhould 
 drag heavily ? 
 
 The Lord is faid to look through the pillar of 
 jire and the cloud. This gives probabihty to what 
 Jofephiis hath related (Jud. Antiq. lib.ii, adfinem), 
 that a dreadful tempefl of thunder, and lightning, 
 and hail, from this cloud, alTaulted the Egyptians. 
 Lay all thefe circumflances together, and that the 
 Egyptians fhould be frighted, aflonifhed, con- 
 founded, and fhould cry out, in defpair, " Let us 
 ^ee from the face of Ifrael, for the Lord fight etk for 
 them avainji the Egyptians,'^ can give furprize to no 
 one. 
 
 Thus did God, in his anger, deflroy the Egyp- 
 tians, and, in mercy, fave his chofen people ; lite- 
 rally fulfilling what Mofes had predicted to them 
 in their deep diftrefs , " Fear ye not, fland ftill, 
 and fee the falvation of the Lord, which he wil! 
 fhow you to-day. The Lord fhall fight, and yc 
 Ihall hold your peace." 
 
 To this fcene, moft applicable are the words of 
 the pfalmifl, which, if they do not particularly de- 
 fcribe, feem to explain the manner in which the 
 Lord looked upon, and troubled, and fought 
 againfl the Egyptians in the Red Sea: *^ The 
 
PartV. Hijlory of Pharaoh. 9 1 
 
 clouds poured out water, the air thundered, and 
 thine arrows went abroad. The voice of thy thun- 
 der was heard j the lightnings (hone on the ground ; 
 the earth was moved and (hook," (Pf. Ixxvii. 17, 
 18.} Every token and inftrument of Ahnighty 
 difpleafure, every circumftance that could ftrike 
 terror into the human heart, or make the wicked 
 feel or dread the vengeance of an incenfed God, 
 feem, at this time, to have been poured upon the 
 heads of the abandoned Egyptians. 
 
 From fuch fcenes let us learn to fear, and, by 
 obeying him, avoid the ftrokes of God's difpleafure. 
 Penitence and faith, through the atonement of Je- 
 fus, will recommend us to the arms of his mercy, 
 and open to us the gate of everlafting life. And, 
 
 " From fcenes like thefe, we" may *' learn to form 
 an idea of that power which difcomfited the infer- 
 nal hoil; raifed Chritl from the dead; vanquiflied 
 oppofition and perfecution; fubdued the world to 
 the obedience of faith; fupports and protedls 
 the church; will overthrow antichrift; raifc the 
 dead; caft the wicked, with death and fatan, into 
 the lake of fire ; and exalt the righteous, to fing, 
 with angels in heaven, * the fong of Mofes. and 
 of the lamb:'* Great and marvellous are thy 
 works, Lord God Almighty ; juft and true are thy 
 ways, thou King of faints," (Rev. xv. 3.) 
 
 Thus have we purfued the condudt of Pharaoh, 
 from the firft meffage fent to him by God, to the 
 fatal event in the Red Sea. That pride and obfli^ 
 
 * Hornc m Pf. IxxTii. 17, 1 8. 
 
^gz Obfervations on the Dif, L 
 
 nacy were his firft faults mufl: be evident 5 and 
 dreadfully did he pay the penalty of them. 
 
 Many refledions which will be of ufe to the pru= 
 dent man may be drawn from this hiftory that has 
 been before us, with fome of which I purpofe to 
 conclude this difcourfe. But it feems reafonable. 
 to attend, in the firft place, to an obfervation whichj 
 I prefume, every perfon will make on reading the 
 hiftory of Pharaoh. In all the miracles and events 
 produced by the alone power of God, fome outward 
 and vifible means were directed to accompliih his 
 purpofe. 
 
 In what we call the produdions of nature, it is 
 eafily difcernible that the powers of nature are only 
 the energy of God operating in his works, and not 
 any influence they have independent on him , that 
 Is, the power of God, which firfh fpoke them into 
 being, ftill operating on them, produces thofe ef- 
 fects which we call natural. Whether this be ne- 
 ceffary for man, compofed as he is of body and 
 foul, that there may be fomething to affed: his bo- 
 dily fenfes, and point out to him the inward ope- 
 ration of God on the fcul, by his outward opera- 
 tion in that external fomething which he hath ap- 
 pointed to indicate and effed: his purpofe, is a dif- 
 quifition which it is not neceffary for us to fettle. 
 The ufe of external means, we know, is of fervice 
 to gain credit to the meffengers of God ; and point 
 out to men, that he hath ordered thofe meffengers 
 to work fuch miracles, by the ufe of fuch meanSj 
 as cannot polTibly have any natural effect that way i^ 
 
Fart V. mjiory of I^haraoJi. 9^ 
 
 ^nd, therefore, that he hath fent them, and fpeaks 
 and a(fts through them. 
 
 Moft of the miracles in Eg}^pt were apparently 
 wrought by virtue of the rod of Mofes. This rod 
 was, probably, the flaff he carried in his hand when 
 he tended the flocks of Jethro, and could have no 
 virtue in it to produce the efFefts which followed 
 upon the ufe of it, more than it had to convert it- 
 felf into a ferpent. It was, however, the inftru- 
 ment which Goddiredted Mofes to ufe in perform- 
 ing the wonders which he wrought. God wrought 
 in it and by it, and could have operated as well 
 without it, had he fo pleafed. 
 
 That we might afluredly know this, and afcribe 
 its whole efficacy to Qod, and not to the rod, fome 
 miracles were wrought without its intervention; 
 namely, the judgment of the fwarm^s of flies, and 
 the murrain among the cattle. This circumflance 
 teacheth us, 
 
 1. That Mofes, who ufed his rod, and wrought 
 miracles with it only at the command of God, 
 was really his meffenger, and was aided by his au- 
 thority. 
 
 2. It fhould make us careful in the ufe of all 
 thofe means which God hath appointed for us in 
 his holy religion, and to employ them devoutly in 
 the manner he hath directed ^ and then to en- 
 tertain no doubt of their efficacy to the purpofes for 
 which they are appointed. In this fenfe, the Sa- 
 craments in the chriflian Church become efTcntially 
 ^lecefTary for us, where they can be had. Nor have 
 
94 Ohfervations on ih Dif. I, 
 
 we more reafon to exped the grace of God, and 
 thofe blef^ngs which are exhibited by the Sacra- 
 ment j, without the ufe of them, than Mofes would 
 have had to expedt the miraculous interpofition of 
 God, without the ufe of his rod, when God com- 
 manded him to ftretch it forth. And to doubt of 
 the efficacy of the Sacraments, is the fame infideHty 
 in us, that it would have been in Mofes to have 
 doubted of the efficacy of his rod, when God com- 
 manded him to employ it. 
 
 3. It (hould teach us not to attribute any fanc- 
 tity or efficacy to Sacraments independent of God's 
 appointment \ but to afcribe tlieir whole efficacy 
 to him who hath ordained, and operates in them. 
 
 But, in fome of the miracles in Egypt, other 
 means were fometimes ufed befides, or inftead of 
 the rod. The locufts were brought, and the 
 Red Sea was divided by a (Irong eaft wind, even 
 when Mofes had employed his rod by God's com- 
 mand. No rod was ft retched forth when the biles 
 with inflammation infefted the Egyptians : That 
 judgment v/as produced by fprinkling allies towards 
 heaven in the fight of Pharaoh. For though God, 
 in the operations of nature, hath confined himfelf 
 to fixed rules of adiing, it is for our fakes he hath 
 done fo, that we might know what events to ex- 
 pe(5l from certain caufes : yet, in thofe operations 
 which are befide, or beyond the powers of nature, 
 he is not confined to particular means, nor, indeed, 
 to any means at al], but can operate without, or 
 by any, as he feeth good. I-lowever, when he hath 
 
Part V. Hijlory of PharaoJt, 9^ 
 
 appointed means for us, they become obligatory on 
 us. Nor have we a right to expcdl the bleffings 
 annexed to them, if we ufe not the means appoint- 
 ed for the conveyance of them. 
 
 «e.«^ 
 
DISCOURSE L 
 
 PjIrt the sixth. 
 
 OBSERVATIONS ON THE HISTORY OF 
 PHARAOH. 
 
 A. HE attentive mind will readily remark, that 
 few of the judgments of God came upon Pha-r 
 raoh without previous notice, generally of one day, 
 tluat if he continued obilinate, fuch or fuch a thing 
 Ihould happen to him. When he was threatened 
 with the florm of hail, and apprized of its dread- 
 ful violence, he and his fervants were advifed to 
 fhelter their fervants and cattle againfi; its fury. 
 When he was under the correction of any judg- 
 ment, and requeftcd the interpofition of Mofes to 
 deliver him from it, it was always, and fpeedily, 
 removed on his intercellion. 
 
 Thefe are inflances of the goodnefs of God, who 
 does not willingly puniih, nor punifh any but ob-* 
 ilinate offenders. Nor was his goodnefs confined 
 to Pharaoh. To us, to all men, he hath graci- 
 ouHy made known the dreadful confequencc of a 
 wicked, impenitent life. He hath alfo advifed and 
 
?artVl. Hijlory of Pharaoh, 97 
 
 uire(fled us to (helter ourfelves agalnft the florm 
 of his anger, by penitence and faith in Jefus the 
 P.edeemer, and obedience to him, according to 
 the bed of our power. If we regard not his warn- 
 ing, we fhall fare as did the fervants and cattle of 
 Pharaoh, and the incredulous Egyptians — fink un- 
 der the blaft of God's difpleafure. 
 
 The reflc6tions which I fiiall make on this fub- 
 ject will be drawn from the temper of mind which 
 Pharaoh's conduct difcovered, and will principally 
 relate to our practice. 
 
 It hath been obferved, that the original faults 
 of his temper were pride and obftinacy. They ge- 
 nerally go together. Obftinacy, indeed, feems to 
 be the natural offspring of pride. To give up a 
 point, or recede from a fentiment, would, in the 
 opinion of the proud man, lefien his dignity, and 
 link him in the eftimation of others. He, there- 
 fore, obftinately purfues the point to the end, be 
 it right or wrong, of great or of little importance, 
 good or evil in its confequences. 
 
 Another certain efFe<ft of pride appears to me to 
 be covetoufnefs. I mean not that none are cove- 
 tous but proud peoples though, I fear, proud peo- 
 ple always are fo : not merely of money, but of all 
 things in which tiiey think their intereft, or honour, 
 or dignity is concerned. Every thing of this kind, 
 they, as much as pofhble, arrogate to themfelves, 
 and endeavour to manage in fuch a wav as fliali 
 fecure and incrcalc their own importance. 
 
 Pride, and obftinacy, and covetoufnefs, if not nc- 
 celTarily, yet certainly produce crueltv, or a coi;- 
 
 O . 
 
98 • Ohfervaiions on the Dif, 1, 
 
 du<^ towards others void of humanity ; if not al- 
 ways, yet in moft inftances. 
 
 Thefe feem to have been flrong lines in Pha- 
 raoh's character. His pride made obedience and 
 fubmiflion to the will of God fevere, if not imprac- 
 ticable duties. His obfkinacy prevented him from 
 feeing, or, at leaft, from attending to the evidence 
 which God laid before him, that he had fent Mo-' 
 fes to require the difmiffion of the Ifraelites from 
 their fervitude, and made him perfifl in his deter- 
 mination to keep them at all events. His cove- 
 toufnefs led him to confider their detention in 
 Havery as eflential to his own wealth and dignity, 
 as well as to the dignity and profperity of his king- 
 dom 3 and his cruelty excited him to ufe every 
 mean, however inhuman, that could break their 
 fpirits, and render them more fubmiflive, or pre- 
 vent their increaling to fuch numbers as he feared 
 would endanger the fafety of his kingdom. 
 
 We have feen the fatal iffue of Pharaoh's con- 
 duct. To avoid every part of it, we muft avoid 
 the tempers which led him to it, and which, if in- 
 dulged, will lead us to deflruftion, if not equally 
 open and apparent, equally fatal and dreadful. The 
 nature of God is the fame it ever was ; and the tem- 
 pers of men, in all ages, are the fame, and, under 
 the fame circumflances, will ever produce the fame 
 efFeds. Pride, and obftinacy, and covetoufnefs, 
 and cruelty, are ever the fame in themfelves, and 
 in their effeds — deflrudive to men, odious to God. 
 Ee it our conftant care to keep them under, by de-- 
 • nying and contrcling every tendency toward them 
 
Part yi. Mipry of Pharaok 99 
 
 which we find ftirring in us. Pride feems to be 
 the root of them all, and is the grand obftru6lion 
 to our obedience and fubmifnon to God — the great 
 fburce of that rcfllefTnefs and impatience under the 
 difpenfations of his providence, which we often 
 feel, and too often indulge, when our worldly af- 
 fairs proceed not as we willi, or had planned. To 
 the fame fource we may trace thofe angry refent- 
 ments, and that defire of revenge which fprings up 
 in us under a fenfe of ill ufage, or the opinion of 
 negled: and, between revenge and cruelty, the 
 diftindion is too nice to be eafily marked. 
 
 Pharaoh, educated in a court, and advanced to 
 a throne, had the natural pride of his heart unhap^ 
 pily incrcafed by the fubmiffion that was paid him, 
 fo that he could brook neither fuperior nor contra- 
 diction. We who axe not kings, nor have been 
 educated in the courts of kings, may fuppofe our- 
 felves fecure from that odious pride which was both 
 the reproach and deilruction of Pharaoh. But 
 pride was not peculiar to Pharaoh, nor is it the pro- 
 perty of kings and courtiers alone. Although not 
 made for man, it is deep rooted in the human heart ; 
 and when not checked, but foflered by education, 
 it becomes the bitter root from which fprings every 
 noxious weed. Though not flattered by courtiers, 
 we may have been petted by parents and flattered 
 by friends, and the pride of our hearts fo increafed 
 and flrengthencd as to give a difagreeable tinfture to 
 all our converfe and condud. Happy will it be 
 for us, if it go no farther — if it do not bring obfti- 
 
Xoo Obfervatiom on the Dif. I. 
 
 nacy, and covetoufnefs, and cruelty, in its train ; 
 for mifery and deftrudion will furely follow. 
 
 Obflinacy prevented Pharaoh from feeing, at 
 leafb from regarding the force of the evidence which 
 God caufed to be laid before him ; and the longer 
 he continued to refift that evidence, the weaker 
 and more depraved became his judgment j till, at 
 laft, he was incapable of determining aright in a 
 very plain and important builnefs. Let his be- 
 haviour at the Red Sea be an inflance to prove 
 this point. Now obflinacy, that is, a determined 
 refolution to follow our own opinion and will at all 
 adventures, will forever, under the fame circum- 
 ftances, produce the fame effects. It would as 
 furely now weaken and deprave our judgments con- 
 cerning the will of God revealed in the holy fcrip- 
 tures, the nature of Chrifl's church, the dodrines 
 of the gofpel, and every thing that relates to eter- 
 nal life; and prevent our feeling the force of the 
 evidence on which they depend, as it prevented 
 Pharaoh from feeling, that is, ading, according to 
 the force of the evidence which Mofes placed be- 
 fore him. To get perfedly free from obftinacy, 
 pride mud be banifhed from the heart : it is the 
 flock of every vice. Cut down the tree, and you 
 deftroy the body and branches of all evil tempers 
 and pafiions. Should Ihoots fpring from the roots, 
 care will keep them under, and, in time, they will 
 die and perifn. 
 
 From the hiflory of Pharaoh we learn, that his 
 heart, Jiard as it was, feveral times relented undet 
 
part VI. Ihjiory of Pharaoh. lo; 
 
 the prefTurc of God's judgments. The frogs, the 
 fwarms of flies, the ftorm of hail, the locufls, the 
 grofs tangible darknefs, each in its turn, made fo 
 much impreffion on his fiubborn difpofition, that 
 he fent for Mofes and Aaron; begged to be 
 delivered from the prefent calamity ; and promifed, 
 on that condition, to let the Ifraelites depart as they 
 had required. It is true, on all thefe occafions, he 
 endeavoured to obtain fome mitigation of the 
 terms on which they were demanded — that their 
 children or their cattle Ihould be left behind, as a 
 fecurity for their return — or that they fhould go 
 a very little way : nor did he keep his word when 
 the judgment was removed, but returned to the 
 habitual bent of his mind. 
 
 He a6ted as moft other wicked people aft. He 
 was forry that his fin fubjeded him to punilhment^ 
 and wiflied to retain the fin, but to get rid of the 
 punilhment as foon as he could. When, therefore, 
 he faw, that, by the goodnefs of God, there was 
 refpite from the punilhment which he fuifered, he 
 kept to his firft refolution, not to let the people 
 go, and thereby increafed the obftinacy of his tem- 
 per. 
 
 Similar obfervations have been made on people 
 In ficknefs. While they fuficr, and the profpedk 
 of death is open before them, they are very peni- 
 tent, and full of good refolutions. But no fooner 
 does health return, but their penitence and good 
 refolutions are forgotten; they return to their old 
 fins and evil habits with greater avidity, and become 
 ^iiore hardened, and worfe than they were before, 
 
5 OS Qbfirvatlons on tM; 'pif. I.. 
 
 The cafe of Pharaoh, therefore, is not a lingular 
 one, whatever its particular circumftances may have 
 been. Let us ever guard carefully againft a con- 
 duct fo bafe in itfelf, and fo provoking to God. It 
 always hardens the heart, and juiakes it more care- 
 lefs both of the mercy and anger of God. Our 
 greateft fecurlty is in amendment while we are ir) 
 liealth J for on our own future purpofes and good 
 refolutions no great dependence can be made, efper 
 ciaily when the paffions of the mind and appetites 
 of the body gje weakened and brought low by pain 
 and ficknefso With health they will return tQ 
 their ftrength, and our good purpofes v^/ill proba- 
 bly vanifh before them. 
 
 It is highly probable that Pharaoh was encou- 
 raged in his cppofition to the demand of God, and 
 in his obftinate refolution to abide by his firft pur- 
 pofe to keep the Ifraelites in bondage, by the ad- 
 vice and flattery of his wife men or magicians. 
 According to a prevalent tradition among the old 
 Jews, the two mod eminent cf thofe men, Jannes 
 and Jambres, to whom they add another by the 
 name of Sanidas, accompanied Pharaoh in his ex- 
 pedition, and perifhed with him in the Red Sea. 
 The fatal confequence of their advice and perfua- 
 fion ought to be an admonition to us, not to fuffer 
 the wits and flatteries of plaufible, defigning men, 
 to lead us away from the plain declarations of God, 
 in his holy word, or from the unity of his church, 
 to which he hath promifed external life. If we do, 
 \'/e fm after the example of Pharaoh beguiled by 
 And if we partake in his fln, that 
 
i^art Vl. Hipry of PharaoJi. «1>3 
 
 is, if we fin from an evil, hard heart of unbelief, 
 and continue impenitent in it, as he did, we can- 
 not think it ftrange if we partake alfo in his pu- 
 nifhment — not by literally drowning in the Red 
 Sea, but by being given up of God to our ov/n re- 
 probate mind, to fill up the meafure of our ini- 
 •quity in this world, and fmk into the gulph of 
 mifery in the world to come. Repent, therefore, 
 while it is " to-day" — delay it not till to-morrcvv 
 — " left any of you be hardened through" the de- 
 teitfulnefs of fin, *' and God" fwear in " his" wrath, 
 '** you fhall not enter into his reft." 
 
 It hath been made an objeftion to the honefty 
 and fincerity of Mofes, that he demanded of Pha- 
 Taoh leave for the Ifraelites to go three days jour- 
 ney into the wildernefs, to hold a feaft unto t\\t 
 Lord their God, which plainly implied an in- 
 tention of returning when the feaft was ended ^ 
 whereas he had no intention of returning at all; 
 but to go, and drive out the Canaanites, and take 
 pofleffion of their country : that Pharaoh's fufpi- 
 cion of their not returning was the true realbn why 
 he rcfufed to let them go; having feverai times 
 offered to comply literally with their requeft, if 
 they would leave any pledge behind them — their 
 children, or their flocks and herds — to enfure their 
 return. 
 
 It is certain that Mofes delivered the precife 
 mefTage to Pharaoh with which he was charged 
 from God. It is alfo certain, that God intended, 
 at this time, to deliver his people from their bond- 
 age in Egypt, and to fettle them in Canaan, ac- 
 
I ©4 Ohfer'VaiioHS on tJiQ Dif. \i 
 
 tording io his promife to Abraham. Whatever 
 infincerity is fufpected to have been in the bufinefs, 
 muft be charged to God, who gave the direftion. 
 By exactly doing as he was ordered, Mofes hath 
 kept himfelf free from blame. — It does not, how- 
 ever, appear by what rule of honefty or morality 
 God was obliged to open his v;hole intention to 
 Pharaoh. The demand that was made was enough 
 to try his temper, whether he was difpofed to obey 
 God. And why make the demand higher ? Why 
 lay open the full purpofe of God to a man not dif- 
 pofed to obey him ? or till it was known that he 
 had a difpolition to obey him? The trial to be 
 made was a trial of the flate of Pharaoh's heart. 
 The demand of leave for three days journey was 
 enough for that purpofe. Had Pharaoh confented, 
 it is im.poiTible to fay what the precife condud of 
 God toward him would have been, further than 
 that the Egyptians would have been exempt from 
 all punidiment. 
 
 The Ifraelites were the peculiar people of God, 
 by a covenant made with their ancefbors. They 
 were held In bondage by Pharaoh upon the pre- 
 tence, that his predecellbrs having conquered the 
 country in which they refided, had a right to 
 make liaves of them. God had forefeen their 
 bondage, and had promifed to deliver them, and 
 the time for the fulfilment of his promife drew near- 
 Leave for them to go three days journey was de- 
 manded, and was repeatedly refufed. We have a 
 right to fay that the procedure of God with Pha- 
 raoh, upon his refufal, was reafonabie, juft, and 
 
part VI . Uijiory of Pharaoh - 165 
 
 «quitable^ Nor have we any right to fuppofe, but 
 that, had Pharaoh contented, the condudt of God 
 would have continued to have been reafonablc, juft, 
 and equitable towards him. 
 
 The objection we have been confidering leaves 
 us to inquire for fome reafon, why God permitted 
 his pecuHar, covenanted people, to fall into fucb 
 vafTalage and oppreflion, as required great wonders 
 and fevere judgments to deliver them ? 
 
 Thedifplay of the power and juftice of Almighty 
 God, which was made in the deliverance of Ifrael, 
 had a direct tendency to check the world, and efpe- 
 cially the Egyptians, in their progrefs in idolatry,, 
 into which they leem to have been halting, and 
 faft fmking, by convincing them that the Lord 
 God of the Hebrews was the only God, who ruled 
 the heaven and the earth, the elements of the 
 world, and all the powers of nature, as he pleafed : 
 nor would the difplay of God's power in Egypt 
 be of lefs fervice to the IfraeHtes, than to the Egyp- 
 tians. They faw it exercifed before their eyes, 
 and for their benefit : they found themfelves fe- 
 cured from the judgments which the Egyptians 
 endured, and, at length, delivered by them from 
 the thraldom they futfered. Highly favoured as 
 they were by God, who proclaimed himfelf to be 
 the God of their fathers, they would, the more 
 likely, continue in iiis worfhip and fervice, and not 
 turn away to the worfliip of the gods of the heathen, 
 who could neither fave nor help thole who trulted 
 m them. 
 
 Another reaiun why God permitted his people 
 P 
 
io6 Qbfervations on the Dif, L 
 
 to fall into bondage, may have been to prepare 
 them, by the difcipHne of afflidtion, for that reU- 
 gious and civil oeconomy under which he intended 
 to place them ; the fundamental principle of which 
 was, that he only was God, the Creator, Preferver, 
 and Governor of heaven and earthy who had 
 brought them out of Egypt, and fettled them in 
 Canaan : that, therefore, they ought to worfhip 
 and ferve him only, and obey him in all things, 
 and in the precife manner which he ihould com- 
 mand. 
 
 But, it is highly probable, that in the long fo" 
 journing of the Ifraehtes in Egypt, both their reli- 
 gion and their manners had been corrupted by 
 their converfation with the Egyptians, and the ab- 
 folute power they exercifed over them. Their af- 
 ter conduft in the wildernefs feems to indicate as 
 much. That they had a ftrong propenfity to ido- 
 latry, appears from the molten calf which Aaron 
 made. And the relu6lance with which they con- 
 formed to the direftions of God fliowed itfelf, as 
 in other inftances, fo particularly in the condudt of 
 Nadab and Abihu, who offered incenfe with 
 ftrange, that is, with common fire, when God 
 had ordered it to be done with fire from the altar ; 
 and in the rebellion of Corah and his company. 
 Their departure from the ancient fimplicity and 
 reditude of manners, and their compliance with 
 the idolatrous rites of the Egyptians, may have 
 made it neceffary for God to chaftife them by af- 
 fiidlion, in order to bring them back to a fenfe of 
 their duty, and convince them that he alone was 
 
^artVI. Hiftory of Pharaoh. I07 
 
 God, and alone to be worfliipped and obeyed. 
 Their bondage and hard ulage would alfo make 
 tliem more willing to leave Egypt, whenever it 
 fliould plcafe God to order them to do ib ; and 
 more thankful for their deliverance, and for ihe 
 bleflings of freedom and a happy eftablifliment in 
 the land of Canaan. 
 
 The pious chriflian will cxcufe my adding one 
 reafon more, why God fuffered his people to fall 
 into a (late of hard and apparently irremediable 
 Tervitude in Egypt, previous to his bringing them 
 out from thence. It is a reafon which, I confefs, 
 I confider as a principal one, and to have been 
 chiefly intended by Almighty God, in that difpenr 
 iation of his providence. 
 
 . It is only by analogy with temporal things, that 
 we can have any notion of things that are fpiritual 
 &nd eternal, All our thoughts and all our expref- 
 fions about God, and fpirit, and religion, and ano* 
 ther life, are drawn from corporeal objedts, from 
 ideas which we get by our own fenfes, and apply 
 them, by accommodation, to fpiritual fubjeds. 
 Nor does it appear how we could get any notion, 
 or form any fentiment of the tyranny of evil fpirits 
 ©ver the foul, or of the hard bondage of ferving 
 corrupt lufts and paflions, but from the rigorous 
 oppreflion and hopelefs mifery of the body from 
 the arbitrary dominion and fevere exadlions of un- 
 juft and cruel men.* The hard bondage of fin and 
 
 * On this fubjcA I would recomiticDd to the American Clergyman U>e 
 three following books, which, \ b^vc reafon to think, are not common 
 in America, and, therefore, not as much read as their merit defcrvc^— • 
 
toS Ohfervations on the Dif. t. 
 
 fatan into which the whole human nature funk by 
 the: apoilaiy of Adam; the wretchednefs which 
 hath fince attended every man born into the world 3 
 the impoffibility that man fhould relieve and re-^ 
 ftore himfelf ; the rage and malice of his grand ad- 
 verfary againft both him and every mean of his 
 happinefs, and his utter inability to refift him, we 
 bave been taught by the inftrudion of God, and 
 experience convinceth us that his inftruftion is. 
 true. 
 
 If, therefore, God fuffered his chofen people X.(^ 
 link into opprefiion and wretchednefs, under the 
 tyi-anny of the Egyptians, fo that there was no 
 human hope of help for them ; if he permitted no- 
 thing to interfere in their deliverance but his owa 
 arm and power ; if he delivered th'em' in dire(2:' con- 
 tradiftion to the fixed determination and flubborn 
 oppofition of their mercilefs opprefTors, by means 
 titterly beyond the contrivance of human wifdom, 
 and the efforts of human power ; and, in that 
 event, deftroyed their relentlefs enemies in the mofi; 
 aftonifliing manner— it ejchibits fuch a reprefenta-^ 
 tion and picture of the mifery of the world, under 
 the tyranny of the devil, of fin, and of death; of 
 the mercy, and goodnefs, and dove, and power (^ 
 God, in its deliverance b}'' the mediation and atone^ 
 ment oF Jefus Chrift, both God and man, as no 
 other earthly fcene could pofiibly make- — a repre.-i 
 
 ') ' 
 
 The Proceanre, Extent, arJ Lini'its of Human UniJerPaiiding — Th'ivgs HU 
 wine and Supernatural coiicei-ved by Analogy ivith Things l^aiural and Hw 
 vtan' — The Knoivledge of Diiiive Things from Mei'clction, not from Renfcn 
 *r Nature. The laft by John Ellis, D. D. The two fcrrner are anony- 
 
part VL Hijlory of Pharaoh. IC9 
 
 fentation which we can' eafily undcrftand, which 
 we muft feel to be real and true ; and by it have 
 our faith confirmed, that as God did fave his peo-f 
 pie, the Church of Ifrael, from the tyranny and 
 maHce of Pharaoh and the Egyptians, who were 
 deftroyed in the Red Sea; fo he will finally 
 complete the falvation he hath already begun, of 
 his people, the Church of jefus Chrift, by calling 
 its enemies, the devil, fin, and death, into the lake 
 of fire preparing for the devil and his angels. (Rev. 
 XX. 14.) 
 
 In terms taken from temporal bleflings, the pro- 
 phets generally fpeak of the divine favour and fal- 
 vation of Mefiiah; and in the fame terms, the 
 blefled Redeemer Jefus applied what they had faid 
 to himfelf : " The fpirit of the Lord is upon me, 
 JDecaufe he hath anointed me to preach the Gofpel 
 to the poor, he hath fent me to heal the broken- 
 hearted, to preach deliverance to the captives, and 
 recovering of fight to the blind, to (tt at liberty 
 them t'hat are bruifed, to preach the acceptable 
 year of the Lord." (Ifa. Isi. i. Luke iv. 18.) To 
 the fpiritual blefiings of the all-gracious Redeemer, 
 let us raife our thoughts from thefe expreflions of 
 temporal good things : they are figures of better 
 things, more precious hopes, more excellent blef- 
 •fings, than any that can be enjoyed in this world ; 
 and oug;ht to fix our faith on him as the anointed of 
 the Father, fent to make known the gofpel of fal- 
 vation to man made poor and wretched by his 
 apoftafy from God ; to heal the heart broken by 
 the thraldom of fin, and penitent through a due 
 
no Obfervations oh tlie 'Dif. I. 
 
 fenfe of its evil nature ; to preach deliverance to 
 the captives of fatan and^death ; recovery of fight, 
 through his atonement, to the mind blinded with 
 error, with ignorance of God and of life eternal; 
 to fet at liberty thofe who are bruifed with the hard 
 fervice of vicious lulls and domineering paffions, 
 and bring them into the perfaft freedom of the 
 fons of God ', to proclaim the acceptable year of 
 the Lord-T-the day of falvation — the feafon of his 
 merciful vifitation to all the fons of loft Adam 
 who will hear and regard him, and turn from the 
 fervitude of fin to the free obedience of his lav/. 
 
 This is the end of all the difpenfations of God 
 to fallen man, to bring him back from his apoftafy, 
 and reftore him to that flate in the creation for 
 which he was originally defigned , that, under the 
 infpiratiori of the Holy Ghoft, he may live and be 
 happy, in perfeft obedience and abfolijte depend- 
 ance on God his Creator.. When this is done, all 
 is done that can infure happinefs to us : and til! 
 this be done, nothing is done to effect in otir falva- 
 tion. To bring this about is the defign of Chrift's 
 mediation, and of ail he ever did or fuffered for us. 
 To make us fully fenfible of the want and rseceffity 
 of his interpofition, God permitted his:, chofen 
 people to fall into hard bondage in Egypt. To 
 affure us of the certainty and perfection of redemp- 
 tion through Chrill, he fully and perfe<flly deli- 
 vered his people at the Red Sea, and overwhelmed 
 their enemies in horrible defhruftion. To demon- 
 ftrate the poffibility of our rendering void, by our 
 fins and evil deeds, the redemption of Chriil, as 
 
Part VL tiijlory of Pharaoh. 1 1 1 
 
 far as we are perfonally concerned, God gave up 
 * thofe whom he had brought out of Egypt, to pe- 
 rifh in the wildernefs, becaufe of their impenitency 
 and unbeUef. To convince us that the redemp- 
 tion of Chrift will be completely effedtual to all 
 who obey God, Jofhua and Caleb were condudcd 
 into Canaan, according to the promife he had made, 
 on account of their fidelity and obedience. 
 
 Thefe confiderations will, I truft, have their full 
 weight. Then fhall we rejoice in penitence for 
 our fins, in faith and obedience to God, in refigna- 
 tion to his will, in the [Qnic of his mercy and good- 
 nefs, in the power of his grace, in the difpenfations 
 of his providence; and, under the infpirations of 
 his Spirit, fliall live in the ways of holinefs, and die 
 in the hope of glory through Jefus Chrift. 
 
 iiJ^ITl 
 
DISCOURSE IL 
 
 MERCY AND JUDGMENT. 
 
 Rom. ix. 1 8. Therefore hath he mercy on whom he 
 will have mercy ^ and whom he will he hardeneth. 
 
 X HIS Text being often mifunderflood, at lead 
 miiinterpreted, I have thought it beft to endeavour 
 to point out its fenfe and meaning, according to 
 the Apoftie's difcourfe in which it occurs. It will, 
 I truft, thereby appear, that it contains no por- 
 tion or doctrine inconliftent with the notion I have, 
 in the preceding difcourfe, given of God's harden- 
 ing Pharaoh's heart. 
 
 The inftance of Pharaoh, in this chapter, is in- 
 troduced by St. Paul, to illuflrate the jufcice of 
 God in rejefting the Jews from being his covenant- 
 ed people, and coniigning them over to punifli- 
 ment, on account of their impenitency and hard- 
 nefs .of heart, and calling in the Gentiles to be 
 heirs of the promifes made to Abraham. 
 
 The Jcvviih converts to chriftianity flrongly in- 
 fifted that the Gentiles who embraced the faith of 
 ■■■ 'b.rift, (hould fubmit alfo to circumcifion and the 
 
Dir. II. Mercy and 'Judgment. 113 
 
 obfervance of ^he law of Mofcs. This they did 
 from the opinion of its nccefiity, in order to o\}~ 
 i2i^{nrighteouf)iefSy that is^jujlification, or the remijfion 
 offMS from God, which they iuppofed was confined 
 to the Mofaic law. This, indeed, feems to have 
 been the chief ftumbling-block of the Jews, and 
 the principal reafon of their generally rejeding the 
 gofpel. However willing they may have been 
 that the Gentile converts (liould, as chriftians, be 
 admitted to equal privileges with themfelves, they 
 could not bear that they fliould be exempt from 
 the ceremonial law which they fuppofed was ne- 
 ccflary for them to obferve, becaufe God had 
 made it neceflary to (alvation. 
 
 Not only to ward off the ill efFedls of this opi- 
 nion, but entirely to root it out, feems to hav© 
 been the defign of St. Paul, in writing his epiftle 
 tot the Jewifli chriftians at Rome. In it he goes 
 to the bottom of the matter, and endeavours to 
 convince both Jews and Gentiles, that right eoufnefSy 
 jiifiificatioH^ remijjion of fins, that is, freedom, or ex- 
 emption frompuniihment on account of fm, could 
 not be obtained by the Jews through the law of 
 Mofes, becaufe that law denounced a curfe againft 
 cverv one who continued not in all thin'^s written 
 in it, to do them j and becaufe they had all been 
 llnners againft it, doing thofe things which it pro- 
 hibited, and fo were liable to the curfe denounced 
 by it : nor could the r-«ntiles -be free from pu- 
 nilhment by the ia\' or light of nature under 
 whicU they lived ; ^ caufe they had broken it by 
 their idolatry, and oiher grievous crimes and im- 
 
114 Mercy and Judgment i Dlf. IL 
 
 moralities, and were, on that accounitj condemned 
 of their own confciences. 
 
 They mufl, therefore, both Jews and Gentiles, 
 embrace the gofpel, become chrillians, and rely 
 on the atonement and fatisfaclion of Jefus Chrift 
 for the forgivenefs of fms. And, having received 
 the gofpel which promiied forgivenefs ot (ins and 
 eternal life through faith in Jeius Chrift, the Gen- 
 tile muft not defpife the Jew on account of his at- 
 tachment to the law; nor ought the Jew to require 
 obedience from the Gentile, nor confider himfelf 
 as obliged to obey it. 
 
 To this account of the method of obtaining re- 
 iiiiffion of fins, the Jews would objeft, that they 
 were Abraham's feed, to whom the promifes of 
 God were made; and thct it was abfurd to fuppofe 
 that God would exclude them from the bleffings 
 promifed — implying forgivenefs of fins, and accept- 
 ance with God, becaufe they were finners; and, 
 accept the converted Gentiles, who were not in- 
 cluded in the promifes, to all the bleffings of them, 
 though they were alfo finners againft God. 
 
 To purfue his argument, it became neceflary for 
 the Apoftle to affcrt that God had rejedled the na- 
 tion of the Jews from being any longer his cov^e- 
 nanted people, on account of the hardnefs of their 
 hearts, and untraftable difpofition. In anfwering 
 the objcftion, he afligns the reafon of this difpen- 
 fation of God. 
 
 The objection confifts of two parts, which he 
 anfvvers diftinftly. He firft diftinguillieth between 
 the feed, children, pofterity of Abraham accord- 
 
Dif. II. Mercy and Judgment, 115 
 
 ing to the promife, and according to the flelh. 
 Iflimael was Abraham's firll-born Ton ; born after 
 the promife of Canaan was made to hiin, and en- 
 tered into the covenant of circumcifion at its firft 
 inftitution : yet Ifaac, at that time not born, in- 
 herited the promife i for Gedfaid, '* My covermnt 
 will I eftablifli with Ifaac, whom Sarah fliall 
 bear unto thee." And that the Jew3 might 
 not objed to this inftance, as though Ifhmael had 
 offended God, and was excluded for his wicked- 
 nefs, St. Paul adds the further inftance of Jacob 
 and Efau, twin children of Ifaac, and, confequent- 
 ly, children of the fame mother j neither of whom 
 could be iufpefted of having offended God, for 
 they were not yet born into the world, and could 
 have done neither good nor evil: yet God prefer- 
 red Jacob to be heir of the promife before Efau. 
 All the natural children of Abraham were not, 
 therefore, the children to whom the promife be- 
 longed, for they inherited it not. 
 
 As to the children of Jacob, to whom the other 
 part of the objeftion relates : To reject them, and 
 call in the converted Gentiles to inherit the blef- 
 linsis which had belonged to them, was, according- 
 to the judgment of God, a punifliment for their 
 infidelity and oppofition to the ftrong and clear 
 evidence which had been before them, both from 
 fcripture and miracles — that Jcfus was Meffiah, the 
 Son of God. By refifting this evidence, and refuf- 
 ing to be convinced by it, they had rendered them-. 
 felves like Pharaoh, hard in heart, and obflinate 
 9gainll the truth, defervedly obnoxious to punifii- 
 
1 1 6 Mercy and Jud^meni. Dif. II, 
 
 ment, and incapable of being benefited by the 
 bleffings promifed to Abraham. For, 
 
 By the chi'idren of Abraham cannot be meant 
 his natural defcendants; for then Ilhmael, and 
 Efau, and the children of Ketura, would not have 
 been excluded, but the children of his faith — they 
 who believed and obeyed God as he did. And 
 if the Gentiles deferved this charader, through 
 their faith in Chrift, " who is over all, God blefied 
 forever," they, in truth, are Abraham*s feed, and 
 the heirs of the promifes made to him, v^hich the 
 unbelieving Jews now "unjuftly claimed, and from 
 which they arejuflly rejefted by the righteo'^s judg- 
 ment of God. 
 
 With^God there can be no unrighteoufnefs; 
 and this procedure with the Jews, rejedling them 
 for their unbelief and impenitency, was perfedlly 
 agreeable to the declaration he had formerly made 
 to Mofes ; I " will be gracious to whom I will be 
 gracious, and will fhew mercy on whom I will fhew 
 mercy." (Exod. xxxiii. 19.) 
 
 Let it be remem.bered, that this declaration of 
 God was made to Mofes concerning the Ifraelites, 
 who had fallen into idolatry in the matter of the 
 golden calf, and had made themielves naked by 
 their fm; that is, had deprived themfelves of the 
 divine prefence and protedion — had broken and 
 cancelled the covenant of their God, infomuch that 
 he threatened to confume them in a moment. 
 But, on the interceilion of Mcfes, he again took 
 them fo far into favour as to promife to go with 
 them, and condud them to the land he had given 
 
Dir. II. Mercy and 'Judgment. ny 
 
 them. On this occafion he proclaimed it to be a 
 principal part of his glory to diftribute mercy and 
 iudgment to offenders, according to his own good 
 pleafure. No more, therefore, was done by God 
 for the idolatrous Gentiles, in receiving them into 
 his church, that is, making them his covenanted 
 people, upon their converfion to chriftianity, than 
 had been formerly done for the idolatrous Jews, in 
 taking them again to be his people, after the fm of 
 the golden calf. 
 
 T'nc principle on which this reafoning is founded 
 could not be controverted by the Jews. It was 
 drawn from a text of their own Scripture ; from 
 the folemn declaration of the Lord God of the He- 
 brews himfelf, and made on a very folemn occa- 
 fion. The application, too, was fair and pertinent, 
 and fully jufti^es the Apoftle in the inference he 
 draws from it r *' So, then, it is not of him that 
 wiileth, nor of him that runneth, but of God that 
 flioweth mercy;" that is, God preferred Ifaac to 
 Iflimael, and Jacob to Elau, uninfluenced by the 
 earneft defire- of Abraham, who, in requefting of 
 God, " O that Ifhmael might live before thee,'* 
 willed that Ilhmael might be the favoured feed : 
 and equally uninfluenced by the runnhgy the hafly 
 endeavours of Efau to procure the venifon which 
 his father longed to eat, that he might, in bleffing, 
 tranfmit to him the promife of God. But the 
 mercy of God fliowed to Ifaac and to Jacob, irt 
 making them heirs of the blefTing promifed to 
 Abraham, was of his own free grace, and mere 
 
1 1 S Mercy and Judgment. Dif. II 
 
 good will towards them, juft as it pleafed him who 
 knoweth beft on whom to beftow his favours. 
 
 The Apoftle further illuftrateth this matter by 
 the infhance of Pharaoh, to whom God thus fpoke 
 by Mofes : '* Even for this fame purpofe have I 
 laifed thee up, that I might fhow my power in thee, 
 and that my name might be declared throughout 
 all the earth." 
 
 In the obfervations on the hiftory of Pharaoh it 
 was fhown, that the meaning cf the expreffion, 
 «' I have raifed thee up," is, / have preferved thee 
 wider my judgments — have kept thee alive, and not 
 Cuffered thee to fall by them, as thou hafb deferved; 
 that thy punifhment might be the more remarkable, 
 and my name and power might be made known to 
 the world. The Apoftle then applieth the rule which 
 God had declared to Mofes, as being exem.pliiied 
 in the cafe of Pharaoh; *' therefor:," for this rea- 
 fon, in this manner, " hath he mercy on whom he 
 will have mercy, and whom he will he hardeneth.'* 
 
 The Apoftle, it is true, varies the exprefiion of 
 the latter part of the text ; probably to make it 
 comport better with what is faid of God's harden- 
 ing Pharaoh's heart. But it hath been fhown, 
 that the exprefiion cannot be interpreted to mean 
 that God infufed hardnefs or obftinacy into his 
 heart, or in any way prevented his obeying him in 
 letting Ifrael go from his fervice, without contra- 
 difting the whole tenor of the hiftory. Befides, 
 God repeatedly declared to Mofes, that Pharaoh 
 would, at laft, let them go; though not till a 
 
Dif. II. Mtrcy and judgment, ii^ 
 
 mighty hand and a ftretched-out arm obliged him 
 to comply. 
 
 That, on feveral occafions, Pharaoh hardened his 
 own heart, is particularly alferted. So that the 
 moft that can be made of God's hardening his 
 heart amounts to this : 
 
 1. That God permitted the magicians to work. 
 fome miracles of the fame kind with thofe of Mo- 
 fes, and that, by. thofe miracles, Pharaoh's heart 
 was hardened. 
 
 2. That, in mercy, God removed his judgments 
 when Pharaoh requeftcd it; and, by his lenity, 
 Pharaoh's heart was hardened in obftinacy : " When 
 Pharaoh faw there was refpite, he hardened his 
 heart." Finding that Mofes would intercede for 
 him, when any judgment prefled too hard upon 
 him to be longer endured ; and that God regarded 
 the intercefiion of Mofes, he feems to have lefs re- 
 garded the threat of the next calamity; prefum- 
 ing, perhaps, that fhould it be inflidled on him, 
 he could prevail with Mofes to intercede for its 
 removal. 
 
 Under the operation of either of the plagues, 
 had it continued, Pharaoh muft have confented 
 to the departure of the Ifraeiites, or funk under it : 
 or, while the Egyptians were all fore with biles and 
 inflammations ; or fixed in their places by thick 
 darknefs, the Ifraeiites might have gone unmolefled 
 from Egypt; none could have followed them. 
 But then it would not fo manifeflly have appeared, 
 that the God oi the Hebrews was fuperior to all 
 nature 3 that he commanded all its powers,' a^d ail 
 
X20 Mercy and Judgment. Dif. IL 
 
 the elements of the world ; that the iiTues of fick- 
 nefs and health, of life and death, were in his hand ; 
 in fhort, that he was God Almighty, the only ob- 
 jed of the faith and worfhip of reafonable beings. 
 
 3>. That when Pharaoh had hardened his own 
 heart fo repeatedly and defperately that he became 
 infenfibie, or incapable of the motions and infpira- 
 tions of the fpirit of God, God gave him up to his 
 own devices i that is, left him to himfelf j but pre- 
 fervcd him from immediate death, to make him a 
 confpicuous example of his juflice — a monumenii 
 to the world of his majefty and power. 
 
 What, then, we are to underftand by God's 
 hardening Pharaoh's heart, is, that when, byabuf-* 
 ing the goodnefs and lenity of God, Pharaoh had 
 hardened himfelf beyond the influence of God's 
 grace, and mercy, and miracles, God determined 
 to punifli him, and deftroy him from the earthy 
 but yet, in a way, the moft conducive to his own 
 glory and the good of mankind. 
 
 In this matter God acted neither capricioufly- 
 nor unjuftly, but on an eftabliihed and fixed prin- 
 ciple — ^that " he will have mercy on whom he will 
 have mercy, and whom he will he hardeneth;'* 
 that is, that he will extend mercy to fmners, or in- 
 flid: punifhment on them, as it pleafeth him, ac- 
 cording to his own goodnefs, and knowledge, and 
 wifdom, and not according to the paiTions and 
 partialities of human nature. 
 
 On this principle no injuflice can be charged to 
 God. If he forgive one finner and punifh another, 
 it is !lot from caprice or mere arbitrary will, buts, 
 
Dif. II. MfTcy and Judgment, 121 
 
 becaule he fees that truth and juflice demand it — 
 his glory and the good of the creation require it. 
 But, to make this difcrimination, he hath referved 
 to himfelf, and will fufter no being to interfere in 
 it J nothing being adequate to it but infinite good- 
 nefs, and mercy, and knowledge, and wifdom. 
 
 Nor could the Jews juflly objed to their being 
 caft off from being God's covenanted people, on 
 this principle. The lenity of God hardened Pha- 
 raoh's heart. Hear what God faith to the Jews, 
 by the mouth of his Apoflile, in this epiflle: 
 " Defpifeft thou the riches of his goodnefs, and 
 forbearance, and long-fuffering ; not'knowing that 
 the goodnefs of God leadeth thee to repentance? 
 But after thy hardnefs and impenitent heart, trea- 
 fureft up unto thyfelf wrath againil the day of 
 wrath, and revelation of the righteous judg- 
 ment of God, who will render to every man ac- 
 cording to his deeds." Both Pharaoh and the 
 Jews abufed and defpifed the goodnefs of God, and 
 both fuffered unexampled, though merited de- 
 itrudlion. 
 
 When, indeed, the Apoflle wrote, thejudgments 
 of God had not been fully inflicted on the nation 
 of the Jews : They had not completed the mea- 
 lurc of their iniquity. The long-ihffering of God 
 yet bore with them : but the fentence of deflruc- 
 tion had paffed againft them. From the mount 
 of Olives, the meek and holy Jefus, to whom all 
 judgment is comrpitted, had beheld their city: 
 a.ndj while the tears of afTcclion flowed dov;n his 
 
 R 
 
122 Mercy and Judgment, Dif. iL 
 
 cheeks, pronounced their doom : " If thou,'* Je- 
 rufalem, *' hadft known, even thou, at leaft in this 
 thy day, the things which belong unto thy peace ! 
 but now they are hid from thine eyes." (Liike xix. 
 42.) But Jerufalem knew not, fhe confidered not, 
 nor regarded the merciful vifitation of God by Je- 
 fus, Mefliah ; therefore was Ihe given up to de- 
 llrudlion by cruel enemies. And not many years 
 after the date of this epiftle, was the fentence exe- 
 cuted by the vindidlive Romans. 
 
 Nor could the Jews jufhly complain that God 
 had fo long fpared them when they deferved pu-^ 
 nilliraent — received them often to mercy when 
 they merited to be cut off for their idolatries and 
 wickednefs — and, at the laft, that he fliould vifit 
 their iniquities, and the iniquities of their forefa- 
 thers, fo feverely upon them, rejecting them from 
 the prOmifes made to Abraham, and calling in the 
 Gentiles to fupply their place in his covenant, and 
 giving their city and nation up to utter ruin and 
 excifion. 
 
 If God fpared them when they deferved punidi- 
 m6nt ; if he received them to mercy when they 
 merited excifion ; it only proves that God is gra* 
 cious, and merciful, long-fufFering, and flow to an- 
 ger. If he vilited the iniquities of their fathers 
 upon them, it was becaufe they continued in, and 
 repeated, and would not repent of thofe iniquities. 
 As God preferved Pharaoh, fo he preferved them., 
 till their punilhment would mofl conduce to his 
 glory, and the benefit of the rational world, by 
 
Dif. ir. Mercy and JucJ^meni, 125 
 
 making them an illuflrious example of his judlcc 
 and power, who would not be reclaimed by his 
 mercy and goodnefs. 
 
 To this principle the condudt of God is referred 
 in the twenty-fecond verfe of this chapter : " What 
 if God, willing to fhow his wrath, and to make his 
 power known, endured, with much long-fuffering, 
 the veflels of wrath fitted to deftru6tionr" 
 
 The only objedion that could be made to what 
 the Apoftle had faid, that God " will have mercy 
 on whom he will, and whom he wiil he hardeneth," 
 mud be drawn from the abfolute power and arbi- 
 trary will of God. If God hardened Pharaoh 
 and the impenitent Jews, and referved them for 
 punilhment, why doth he yet find fault with them 
 for their difobedience ? They could not refill his 
 will, nor prevent their being hardened if he would 
 harden them; nor, when they were hardened by 
 him, could they repent, and become obedient to 
 him. 
 
 The objection is founded on falfe ground — on 
 a fuppofition that God hardeneth men, and maketh 
 them finners, and then configneth them to punifh- 
 ment from mere will and caprice. But who ever 
 entertained this opinion of God } Mercy and juf- 
 tice, goodnefs and truth, mark all his dealings with 
 men. *' is there unrighteoufnefs with God ?" 
 Who can charge him with injuRice, or difpute the 
 equity of his ways ? Not his arbitrar)^ will, but 
 the iniquity of fmners, occafions the hardncfs of 
 their hearts. Not his good pleafure, but their im- 
 penitency, configns them to punilhment. God. 
 
1 24 Mercy and Jtidgment. Dif. II. 
 
 made all for fome ufe, to anfvver good purpoies in 
 the creation — fome for purpofes more honourable 
 than others, yet all for purpofes neceflary and ufe-» 
 ful. A potter hath power over his clay, to make 
 of the fame parcel, one veiTel to an honourable, 
 and another to a diflionourable ufe j yet both for 
 yfes equally neceflary. Or, if the clay prove not 
 good enough to make a veiTei unto honour, he can 
 make a fecond attempt, and form another velTd 
 for which the materials are more proper. 
 
 So Pharaoh ahd the obdurate Jews, no longer 
 anfwering the purpofe of God in their creation, by 
 fliowing his mercy and goodnefs by their faith and 
 obedience, became hardened againil all the mo- 
 tions of his fpirit, not by the arbitrary will of God, 
 but by their own wicked perverfenefs : they were, 
 therefore, like clay marred in the hand of the pot- 
 ter, (Jer. xvlii. 4.) converted to another ufe— to 
 difplay to the world the power, and juilice, and 
 majefty of God Mod tiigh, in the tremendous 
 judgments which he infiided on them. 
 
 To make known the wrath and power of God 
 againil impenitent finners — the veffels of wrath — r 
 who, under the goodnefs and iong-fulfering of God, 
 have, by their own perverfenefs, been fitted or made 
 ready for punifhment, may be a iefs honourable 
 purpofe, than to " make known the riches of his 
 glory on the veffels of mercy, which he had afore," 
 by his holy fpirit, " prepared unto glory." but, 
 confidering God, as he is reprefented to us in the 
 holy fcriptures, not only as the Creator, but as the 
 pnoral Governor of the world, it becomes not only 
 
TO*, ir, Mercy and Judgment. 12^ 
 
 ufeful, but necefTar)'-, that his juftice, as well as 
 mercy, lliould be known unto men: otherwife his 
 charad:er as moral Governor muft ceafe ; for a Go- 
 vernor who is all mercy, and cannot or will not 
 punilh a delinquent who continues obftinate in his 
 diibbedience, ought to be called by fome other name. 
 
 The great difficulty in this matter fecms to arife 
 from prejudice and prepoffeirion in favour of Cal- 
 vin's fcheme of predeflination ; by which he means 
 a decree of elcdion and reprobation, paffed by God 
 from eternity, refpefting the prefent conduct and 
 future ftatc of every pcrfon born into the world. 
 Calvin was undoubtedly a man of abilities, and 
 his whole cone 16I (hows that he was a man of an 
 afTuming, intrepid, and vindi<ftive temper. He 
 bufied himfelf in every thing which concerned tho 
 reformation, and with every body who had any in- 
 fluence in it. At hft he fixed himfelf at the head 
 of the Proteftants, and became their Pope. Lit- 
 tle was donej little was taught but as Calvin liked 
 and advifed. 
 
 Predeftination had been fixed in the church of 
 Rome by St. Aullin. Calvin made him his mafter 
 in divinity, and carried his fcheme to its utmoft 
 extent. Unhappily, there are falhions in divinity 
 as well as in philofophy; and, on the authority of 
 Calvin, the corruption of the chriftian doflrine 
 which the church of Rome had made in the mat- 
 ter of predeftination, became fafhionable among 
 the reformers. All minds were tindured with it ; 
 nor did the tranllators of the Bible into Engliih 
 f fcape the infection 3 but, under its influence, gave 
 
12,6 Mercy and 'Judgment^ Dif. II. 
 
 a Calvinlflic turn to very many exprefiions in it. 
 Thefe exprefiions are, indeed, oftentimes foftened 
 or corredled by the margin, which is generally the 
 better tranllation. But all our Bibles have not the 
 marginal reading; nor will all readers attend to 
 the margin when they have it. By this mean^ 
 predeflinarianifm, having taken deep root, is not 
 hkely to be foon, or entirely rooted out. 
 
 All objeds are faid to appear yellow to the jaun- 
 diced eye. Predeflination is to the mind what the 
 jaundice is to the body. The whole Bible appears 
 tinctured with a fickly, yellow hue, v/hen the pre-^ 
 deftinarian looks into it, efpecially if he be of a 
 morofe and vindidive temper, as moft commonly is 
 the cafe. To fee God configning the greater part 
 of mankind to eternal mifery, in confequence of his 
 own arbitrary decree, jufb to 0iow that he can do 
 it, and Vv'ill do it — for the glory o{\ii^juJlice^ as they 
 call it — feems to be congenial and grateful to his 
 heart : and, in truth, the confequences of this doc- 
 trine, carried to its full extent, however the abet- 
 tors of it may not own or fee them, reprefent Al- 
 mighty God, the God of goodnefs and love, to 
 whom be glory forever, in a more unamiable light 
 than it is poffible for human wit to reprefent the 
 devil. 
 
 It will, I truft, appear to every reafonable mind^ 
 that nothing faid of Pharaoh, or of the impeni- 
 tent Jews,- hath relation to predeflination ]; but, 
 that every thing which happened to them was the 
 confequence of their own wicked and obftinate 
 difpoiition. God indeed faw this difpofitionj and 
 
Dlf. It. Macy and Judgment. 127 
 
 fpoke of it, and declared what its confcquences 
 would be. Bat no inference can be drawn from 
 thence in favour of pred e ft i nation : nor to juflify 
 thofe people who, when they live wickedly, or fall 
 into particular fins, pretend that they were prcdef- 
 tinated, or fore-ordained to do fo — that they are 
 poor weak creatures, and that God left them to 
 themfelves, and they could not help it. 
 
 Such pleas are direftly againft eftablifhed and 
 undoubted truths j eflabliflied both by the nature 
 of God and the plain declarations of his word. 
 God delighteth not in the deftrudlion of a (inner, 
 but rather that he fliould be converted and live. 
 He will not, therefore, predeflinate any perfons to 
 the commiffion of fm, nor pre-ordain any fins to 
 be committed by them: that would be to predef- 
 tinate them to def!:ru6lion, contrary to his own 
 good pleafure. Again; 
 
 God is not only defcribed as abounding in love 
 and goodncfs to us, but alio as being our only fup- 
 port and flrength ; the author and giver of all the 
 abilities of body and mind which we poflefs; the 
 fountain of grace and goodnefs in us, without whom 
 we can do nothing that is pleafmg to him. He 
 will not, therefore, withdraw from us that grace 
 and flrength, without which we can do nothing 
 that is good; that holy fpirit, without whofe in- 
 fpiration we cannot have a good thought, working 
 any good defign to effecl. To leave us to our- 
 felves, would counteract the goodnefs of his inten- 
 tions, the defigns of his love towards us ; and would 
 make us as fure a prey to the flrength of tempt a- 
 
12 8 Mercy and Judgment. Dif. IL 
 
 tions, as if an eternal decree of reprobation had /' 
 paffed againfh us. 
 
 That God leaves no man to liimfelf, by with- 
 drawing his holy fpirit from him, unlefs the man 
 iirft leave God, by finning wilfully and impenitentiy 
 againft him, till the impreflions of goodnefs are de- 
 flroyed, and his grace hath no further effect on him, 
 is a maxim, I fuppofe, acknowledged by all fober 
 divines, and ought to be adopted by all chriftian 
 people. 
 
 Did men look more to the corruption of their 
 hearts ; to the ftrength of the paffions and lufbs 
 which they inherit from their fallen nature ; to the 
 force of temptations which daily affault them; to 
 the little care they take to obey God by doing his 
 will; to their negledt of prayer for the gift of the 
 holy fpirit; to their difregard of the public wor- 
 fliip and facraments of the church, the means and 
 inftiuments of God's grace and bleinng; to their 
 utter contempt of chriflian felf-denial, mortifica- 
 tion, and fafting; to the full fcope they give to all 
 worldly, feliiili, and pleafurable deiires ; they would 
 find a m.oft fure fource of all their wickednefs and 
 impenitency : They need not charge them to the 
 all-gracious, all-righteous God of heaven and 
 earth. 
 
 ti/^^ 
 
DISCOURSE III. 
 
 THE DOOM OF JERUSALEM. 
 
 A Difcourfe on 
 
 Luke xix. 41, 42. Jnd when he was come near 3 
 he beheld the cit)\ and wept over it, faying. If 
 
 ■ tkoti hadjl known, even thou, at leajl in this thy 
 day, the things which belong unto thy peace ! hit 
 now they are hid from thine eyes. 
 
 W, 
 
 E have confidered the hifipry of Pharaoh, 
 particularly what is meant by God's hardening hia 
 heart. We have adverted to the fate of the If- 
 raelites who were delivered from Egypt, and after- 
 is^ard perifhed in the wildernefs. We have at- 
 tended to the conduct and punifhment of the lat- 
 ter Jews in the time of Chriitj and have explained 
 the meaning of that text which faith, " Therefore, 
 hath he mercy on whom he will have mercy, and 
 whom he will he hardeneth." 
 
 It may be worth our while to condder whether 
 ihefe things concern Chrifbians. If God d-^lt with 
 Pharaoh and the Jews in fuch a manner as he never 
 did^ and never will deal with others, we have little 
 
 S 
 
130 The Doom of Jerufalem. Dif. IIL 
 
 or nothing to do with them, further than curiofity 
 and amufement are concerned. But, if he intended 
 them as warnings and admonitions to us, as exam- 
 ples of the fatal iflue of their conduct, and an ex- 
 emphfication of a fixed rule of his dealing with 
 them and with all mankind, we fhall find ourfelves 
 moft deeply interefled in whatever related to them. 
 Under the full perfuafion that we are fo, I take 
 the liberty to bring before you the particular cafe 
 of the Jews, and the final fentence which Chriffc 
 pafled upon their capital city, Jerufalem, in the 
 words of the Text -, hoping that your candour will 
 excufe the repetition of fentiments and circum- 
 ftances that have been before mentioned, or brief- 
 ly confidered. 
 
 It is apparent that God dealt with his old people, 
 the church of the Jews, by the fame rule by which 
 he dealt with Pharaoh. And, as he is no refpefter 
 of perfons, but *' will have mercy en whom he will 
 have mercy, and hardeneth whom he willj" that 
 is, difpenfeth the bleffings of his grace and mercy, 
 or executeth his judgments, according to his own 
 good pleafure j rendering to every man according 
 to his deeds, and agreeably to the Hate he hath 
 formed for himfelf: What good reafon can be 
 given, why he (hould not deal with Chriftians as he 
 dealt with Pharaoh and the Jews, if, as Pharaoh 
 and the Jews did, they harden the heart againft 
 him, and pafs their day of grace in obftinate and 
 final impenitency ? 
 
 Chriftians profefs to believe, that the Bible con- 
 tains the hiftory of God's revelation to the worlds 
 
Die. III. The Doom of Jsrufaknt. 131 
 
 making known his will, and dirediing the conduft 
 ot men: that it fets forth the hiftory of many 
 things he hath done in the world to particular na- 
 tions of men, relative to their condudl compared 
 with his will made known to them; fo that, feeing 
 the bleflings and judgments his hand hath dif- 
 penfed to others, they may be induced to live in 
 obedience to him who is the author of life, and 
 the giver of every good thing to his creatures: 
 this is their profeffion ; but, unhappily, their pract 
 tice correfponds but ill with it. 
 
 In refpeft of holy fcripture, ChrifVians feem to 
 have fallen into a ftate very fimilar to that of the 
 Jews in the time of Chrift. The Jews believed 
 that the books of the Old Teflament contained the 
 revelation of God's will, and were ready, at all 
 times, to difpute about them and for them; to 
 fettle philofophic and fpeculative opinions by them ; 
 to interpret the dark prophecies, and explain the 
 deep myfteries contained in them: and fo high 
 did they carry their veneration of them, that, left 
 they fliould be corrupted, they numbered and care- 
 fully noted the fum of the words and letters in 
 which they were written. But to make them the 
 rule of their life, and regulate their condudl by that 
 will of God which they declared, was a matter 
 with which, a few inftances excepted, they had 
 little to do. 
 
 The example of Pharaoh, exhibited to us by God's 
 hardening his heart, by the miracles he wrought 
 for his convidion, and by withdrawing from him 
 his holy fpirit, becaufc he would not fuffer his di- 
 
t*t The Doom of Jerufalem. Dif. III. 
 
 vine motions and infpirations to take an^r lafling 
 bold of him ; by his pronouncing againft him the 
 fentence of reprobation, and giving him up to de- 
 ilrudion, the Jews perverted^ fo as to make it of 
 no efficacy to bring them to repentance^ but rather 
 to increafe their own pride, and harden their hearts 
 in iniquity. For, 
 
 AVho was Pharaoh? who were the Egyptians 
 Ihat periflied with him? Vile heathen, and the 
 objects of God's hatred and wrath. But them- 
 felves they believed to be the peculiar people of God 
 «-^the children of Abraham by Sarah, and the fole 
 heirs of all the bleffinGrs of the covenant made with 
 liim. If God corrected them for their tranfgref- 
 fions, his corredlions were but the chaftifements of 
 a father. He never would punifh them as he did 
 wicked heathen, with blindnefs of mind and hard- 
 nefs of heart ; nor iffue the fentence of reprobation 
 and deftrudtion againft them. 
 
 Nor had the judgments of God upon the Ifrael- 
 ites Vv^hom lie brought through the Red Sea, when 
 Pharaoh and his army were drov/ned, any greater 
 efF?6l on them. They confidcred not that thofe If- 
 raehtes were the covenanted people of God equally 
 with themfeives, being the children of Abraham, 
 and Ifaac, and Jacob, and heirs of ail the promifes 
 made to them, particularlyof the inheritance of Ca- 
 naan, whither God was then conducing them: 
 that they had, moreover, perlbnally entered into 
 covenant Vv'ith God at Horeb, and had been eye- 
 witneifes of'all the great things he had done for 
 theru;, in Egypt, at the Rtd Sea, and in the wil- 
 
Dif. III. The Doom of Jerufakm. 133 
 
 dernefs: that, on account of their dilbehef rtnd 
 diftruft of the power of God to put them in pof- 
 fcflion of Canaan, occalioncd by the report which the 
 fpies, whom Mofes had fcnt to view the country, 
 made of the fize and flrength of tlie inhabitants, 
 ** God fware in his wrath," that not one of thofe 
 who were numbered when they came out of Egypt, 
 Caleb and Jolhua excepted, ftiould obtain that pro- 
 mile, but fhuuld all die in the wildernefs ; con- 
 demning them to forty years wandering in it, till 
 that curfe of reprobation fliould be fulfilled on 
 them. Nor had the goodnefs of God any effed: 
 on them, fo as to correct the perverfity of their 
 heart. Like Pharaoh, they clofed their eyes againft 
 his miracles, and regarded not the interpofitions of 
 his providence in their favour, till neither miracles 
 nor providential interpofitions could do them any 
 good. At Marah they complained of the bitter- 
 nefs of the water, and were relieved from their dif- 
 trefs by the goodnefs of God, who directed Mofes 
 to caft the bough of a certain tree into it, and the 
 water became fweet. Sliortly after they murmured 
 in the wildernefs of Sin, and demanded bread and 
 flelh for their hunger. Again the power of God 
 leiieved them by a miraculous fupply of quails and 
 manna. It was not" long before they repeated 
 their murmurings for water at Rephldim ; and fo 
 violent were their clamours, that Mofes thought 
 himfelf in danger of being ftoned by them. The 
 xock in Horeb, fmitten by the rod of Mofes, in 
 obedience to the direftion of God, fupplied them 
 with water to fatietv. 
 
134 The Doom of Jerufalem. Dlf. III. 
 
 Thus they went on during their abode in the 
 wildernefs, ever complaining, never fatisfied : and 
 though always relieved from diftrefs by the power 
 of God, yet ftill doubting that power : ftili doubt- 
 ing whether God was with them, though they faw 
 daily manifeftations of his prefence, and had be- 
 held his glory vifibly difplayed on mount Sinai— 
 wifhing they had died by the hand of God, with 
 full ftomachs, in Egypt, rather than to be left to 
 famiOi in the wilderneis= 
 
 God faw the irreclaimable hardnefs andbafenefs 
 of their tempers, and he fware in his wrath 
 that they fhould not enter into Canaan. Their 
 profeflions of penitence and fubmiffion were inef- 
 fedual. Their doom was pad, and it was literally 
 fulfilled : they all died wandering in the wiidernefs. 
 
 Surprifing as it may appear, thefe inftances of 
 the unbelief and rebellion of the Ifraelites, and of 
 the judgments of God on them, in confequence 
 thereof, never feem to have ceafed while they conr 
 tinued a nation; nor in their prefent difperfed 
 ilate through the world do they appear to be 
 cured of them. In the time of Chrift, they went 
 on in the fame way with their forefathers, adinz 
 from the fame temper and difpofition of heart, till 
 the wrath of God broke on them, in the final de- 
 flruftion of their civil and religious polity, by the 
 power of the Romans. 
 
 Of that terrible and fatal difafter, the goodnefs 
 of God had given them long and repeated notice. 
 The old prophets had foretold the event, and called 
 them to repentance, as the only method to efcape 
 
Dif. III. The t)oom of Jerujulent. 1 ^ ^j 
 
 the vengeance of God : but their predidlions they 
 regarded not. The holy Baptift, who, in the power, 
 and fpirit, and with the mortification of EHas, 
 came to prepare the way of the Lord, by turning 
 the hearts of the difobedient to the wifdom of the 
 juft, preached to them the dodrine and baptifm 
 of repentance. He declared that the axe was about 
 to be laid to the root of the trees, and that every 
 tree growing in the garden of God, the church of 
 the Jews, which brought not forth good fruit, 
 fliould be hewn down, and caft into the fire : that 
 God, the great hufbandman of the earth, the 
 efpecial owner and proprietor of that people, had 
 taken his winnowing fan in his hand, and would 
 effedlually clear and cleanfe his threlhing-floor, 
 by feparating the chaff from the wheat ; the latter 
 he would gather into his granary, but would burn 
 up the former with fire which none could quench- 
 ♦* Repent," therefore, faid he, that ye may efcape 
 the judgment of God impending over the wicked; 
 ^* for the kingdom of heaven is at hand ;" the pro- 
 mifed reign of Meffiah is now commencing. — 
 They believed not John, but reviled him as a mad- 
 man poflefied of the devil. 
 
 The laft proffer of mercy was the preaching of 
 Meffiah. All meek and lowly, " he came unto 
 his own" people, thefe hard-hearted and impeni- 
 tent Jews: they " received him not." He called 
 them to repentance : they would not repent. He 
 proclaimed the kingdom of God : they refufed to 
 enter into it. He declared himfelf to be fent of 
 God, to open the eyes of the blind, to heal tha 
 
I36 The Doom of Jemfalem. Dif. Ill* 
 
 broken and contrite fpirit, to releafe the. captives 
 of fatan, to preach good news of falvation to the 
 meek and humble, to make known the acceptable 
 year of the Lord : they attempted to throw him 
 down a precipice for his prefumption. He wrought 
 miiracles to prove his divine miffion : they afcribed 
 his miracles to the power of the devil. He lived 
 not on particular food, like John the Baptifl, but 
 ate and drank the food of other people : they blaf- 
 phemed him as a glutton and a drunkard. In 
 flrong allufions and apt parables, he warned them 
 of the impending reje6tion of God : they contrived 
 his death. 
 
 In this ftate of obdurate impenitency were the 
 inhabitants of Jerufalem, when Jefus, for the la£t 
 time, approached it. The profpedt of the city, 
 the knowledge of what it was to endure, filled his 
 eyes with tears, his heart with forrow, his mouth 
 with the moil plaintive words of commiferation? 
 *' O Jerufalem, Jerufalem, thou that killed the 
 prophets, and ftoneft them which are fent unto 
 thee, how often would I have gathered thy chil- 
 dren together, even as a hen gathereth her chickens 
 under her wings," and thou wouldft not ! " If 
 thou,'* Jerufalem, " hadft known, even thou, at 
 lead in this thy day, the things which belong unto 
 thy peace 1 but now they are hid from thine eyes.'* 
 And *' behold your houfe is left unto you defolate» 
 For I fay unto you, ye Ihall not fee me hence- 
 forth." 
 
 But no warning had any effeft. The declaratioii. 
 of Jefus excited their malice j the acclamations and 
 
Dif. III. The Doom of Jerttfalim. 137 
 
 hofannas of the multitude inflamed their paflions. 
 Tliey i'eized him as a malefadior, and crucified 
 liim by the hand of the Romans. The httle flock 
 of chofen difciples and followers whom he left in 
 the world, they perlecuted and murdered, or feat- 
 tercd abroad among the nations, becaufe they de- 
 clared his refurre'flion, and preached repentance, 
 remifTion of fins, and eternal life in his name. 
 
 Thus they continued provoking God, and in- 
 creafing the heavy load of their guilt, till the Ro- 
 man army, the terrible fcourge of God, caft a 
 trench about Jerufalcm, and compaffod her round, 
 and kept her ia on every fide, and laid her even 
 with the ground, and her children within her, not 
 leaving one (lone upon another ; becaufe fhe knew 
 not the time of her vifitation. For had fhe known, 
 even at the lal'l, in the days of Chrid, the things 
 that belonged to her peace ; had flie then repent- 
 ed of her wickednefs, and reformed her manners; 
 had file been convinced by the miracles (?f Chrifl, 
 that he was MefTiah, the glory of Ifrael, the light 
 of the Gentiles, the Son of God, the things of 
 peace had flill been hers. But, 
 
 Againfl all the admonitions of God Hie hard- 
 ened her heart; againfl the miracles of Chrifl flic 
 fliut her eyes; againft his preaching ihc clofed her 
 ears. Perfe(ftly fimilar to the temper and co'idu(in 
 of Pharaoh, and the Ifraelites in the wildernefs, 
 was the temper and conduct of the Jews when Jefus^ 
 preached among them j and by the lame rulc'did 
 God deal with them, which had dirccled his treat- 
 ment of Pharaoh and thofe Ifraelite'^. When nei- 
 
 T 
 
ijS The Doom of Jerufalem. Dif. Ill, 
 
 ther his providence, nor his miraculous works, nor 
 the motions of his fpirit, could do them good., 
 the things which made for their happinefs were 
 hidden from them. God gave them up, and their 
 own vain imaginations and reprobate minds took 
 full poffeffion of them. Forfaken of God, and 
 under the direction of fo bad guides, they grew 
 more hardened in iniquity, and a^ed as foolifhly, as 
 raflily, as madly, as ever did Pharaoh or the old If- 
 raelites- Their end, too, was the fame — total de- 
 ftruftion from the power of God, executed by his 
 minifters, the Roman army. 
 
 It is worth our confideration, whether fuch a 
 ftate can pofiibly be ours, or whether we have fome 
 certain fecurity againft it. If we advert to the na- 
 ture of God, it is always the lame. He changeth 
 not. He neither is now, nor ever was, any ,refpe6l:er 
 of perfons. Human nature, too, is the fame it 
 ever was ; as weak, and perverfe, and obftinate ; 
 as liable to error, and wickednefs, and hardnefs of 
 heart, as it was in the days of Pharaoh, or of the 
 Jews. Againft the weaknefs and wickednefs of na- 
 ture we have no fecurity from ourfelves : it can 
 only come from God — from the infpirations and A 
 ftrength of his fpirit. This fpirit is not at our 
 command -, it is his gift. To our prayers for it, 
 and compliance with its holy motions, God hath 
 promifed to give and continue it to us. It, there- 
 fore, becomes our duty humbly to afk it of God, 
 and obediently to follow its holy infpirations. All 
 defires and tendencies to that which is good are 
 fiom this fpirit. If we turn from them, and re- 
 
Dif. HI. The Doom cf Jerufilem. 139 
 
 iift them, difregard the commands and prohibi- 
 tions of God, and follow the didates of our own 
 will, we tread in the fteps of reprobate Pharaoh, of 
 the Ifraelites and Jews. In that road wc may ar- 
 rive at a ftate of wickednefs and hardnefs of heart 
 equal with theirs. If we fliould, what fhall hinder 
 the fentence of reprobation from palling againft us, 
 as it did againft them, and leaving us to fill up the 
 meafure of our iniquity, and perilh miferably, as 
 they did.^ 
 
 Writing to the Hebrew Chriftians, St. Paul brings 
 the example of their fathers in the wildernefs to 
 their recolledion. They tempted and provoked 
 God, and he fwore in his wrath, *' they (hall not 
 enter into my reft.'* " Take heed, brethren," 
 faith he, " left there be in any of you an evil heart 
 of unbelief, in departing from the living God." 
 
 There is, then, in the eftimation of the Apoftle, 
 both poflibility and danger of Chriftians falling, 
 through unbelief, under the fame fentence of re- 
 probation with the unbelieving and hardened If- 
 raeUtes, whom God difinherited of the land of Ca- 
 naan, and fentenced their carcafes to fall in the 
 wildernefs. (Num. xiv. 12, 29.) And the way 
 which the Apoftle points out to avoid fo miferable 
 a ftate is, " To-day, if you will hear his voice, 
 harden not your hearts, as in the provocation. 
 For fome, when they had heard, did provoke." 
 (Heb. iii. 11, 12, 15, 16.) 
 
 The voice of God now fpeaks to us by his pro- 
 vidence, by his word, by his minifters, by his 
 church, by the infpirations of his holy fpirit, wha 
 
740 The Doomofjerujalem. Dif. III. 
 
 putteth into our hearts good defires, and excites 
 and ftrengthens us to bring them to good effeft. 
 If we ftifle the voice of God fpeaking to us and 
 in us, we do juft what the Ifraelites did — we 
 harden the heart againil him. 
 
 From comparing together the condud and de- 
 claration of Chrifl, it will -appear, that he moft 
 earneftly defired the converfion of the Jews, even 
 when he pronounced the doom of Jerufalem. The 
 fimilitude he ufeth, drawn from the affection of the 
 hen to her chickens, and the tears which he fhed, 
 are proofs too ftrong to be doubted. And that 
 Jerufalem might favingly have known and done 
 the things which belonged to her peace, in the days 
 of the vifitation of Mefiiah, is moft certain. It is 
 alfo clear, that fhe could thereby have efcaped the 
 judgments that were hanging over her, on account 
 of her infidelity and wickednefs. Otherwife the 
 tears of the bleifed Jefas could not have been the 
 tears of commiferation and love. 
 
 No eternal decree of reprobation had, therefore, 
 been pafled againft her. If there had, Chrift's wiili- 
 ing that (lie had known the things of her peace, 
 would have been contrary to the will and decree 
 of the Father, which is impoffible : the will of the 
 Father and of Chrift being always one and tho 
 fame. God the Father had, therefore, the fame 
 affedion for Jerufalem — the fame earneft defire df 
 the converfion and return of the Jews to him, which 
 Chrift had. He had laid no bar in the way of their 
 bappinefs. Nor is there any intimation that ei- 
 ther their wickednefs or their deftrufljon was in 
 
Dif. III. The Doom of JcYuJakm. 141 
 
 confequence of any eternal decree of God : and 
 what does not appear can be no rule for our judg- 
 ment or practice. 
 
 They might have been flieltered under the di- 
 vine protcftion, as the hen flielters her brood under 
 her wings, but they would not. They might have 
 feen the things which belonged to their peace, but 
 they would not. They might have repented at 
 the admonitions and calls of God : they might 
 have regarded the providence, and grace, and mi- 
 racles of God; but their obdurate hearts were 
 made infenfible by long-continued habits of fin, 
 and they would not. The fentence of reproba- 
 tion then palTed on them, and they were given up 
 to vanity and deftrudlion. 
 
 Whether Chriftians who fuppofe an eternal decree 
 of reprobation from God againft Pharaoh, the old 
 Ifraelites, and the Jews in the time of Ciirift's minif- 
 try i by which they were predifpofed to wickcdnefs, 
 and their hearts hardened in iniquity, that tliey 
 might become fit objedts of punifhment to difplay 
 the juftice of God to the world ; do not run into an 
 error which will preclude thefe examples from being 
 of any ufe, may be left to the determination of 
 every reafonable man. For if a perfon Is reprobat- 
 ed from eternity, neither thefe examples, nor any 
 thing elfe, can do him good againft the decree of 
 God : and if he be not fo reprobated, the exam- 
 ples of Pharoah, the Ifraelites, and Jews, if we fup- 
 pofe them to have afted under fuch a deqree of 
 eternal reprobation, are utterly inapplicable to 
 him. 
 
142 T^^ Doom of Jenifalem. Dif. IH. 
 
 " Whatfoever things were written aforetime, were 
 written for our learning ; that we, through patfence 
 and comfort of the Scriptures, might have hope.** 
 The inftances of God's goodnefs, and mercy, and 
 long-fuffering, which he hath caufed to be recorded, 
 are intended to teach us repentance and faith, 
 and reliance upon him. The inftances of his juf- 
 tice and judgments againft wicked perfons and na- 
 tions, are defigned to (heiv us the danger of fin, and 
 impenitency, and unbelief; that, encouraged by 
 his promifes, and the great things he hath done for 
 his fervants, and deterred by his threats, and the 
 fevere punifhments he hath inflid:ed on impenitent 
 finners, we might be kept in faithful obedience to 
 his will, and in humble penitence for all our fins 
 and errors ; and, finall}''^ by his mercy, be received, 
 through Jefus Chrift, to eternal felicity in the fu^* 
 ture world, 
 
 ti4^^^ 
 
DISCOURSE IV. 
 
 PART THE FIRST. 
 
 OBSERVATIONS ON DAVID's NUMBER- 
 ING THE PEOPLE. 
 
 2 Sam. xxiv. i. And again the anger of the Lord 
 
 ' was kindled againjl Ifrael, and he moved David 
 
 againjl them., to fay. Go number Ifrael and Judah, 
 
 Hi 
 
 .E who readeth hiftory for the fake of the ftory 
 only, will probably profit but little. The caufes 
 of events, the circumftances which attended them, 
 the confequences which followed from them, muft 
 all be re2;arded and confidered with candour and 
 attention, or we ihall gain no inftru^tion for our 
 own condufl, but only fill our heads with the vain 
 knowledge of fads of no fignificancy or importance 
 to us. 
 
 The natural tempers and pafTions of men are the 
 fame in all countries, and have been fo in all ages. 
 The only difference that can arife muft be in the 
 manner of their exertion: and though, in ihis re- 
 
144 ' Ohjervations on David: ^ Dif. IV» 
 
 fpedc, education and the habit of the country may. 
 caufe fome variety, yet, under fiiniiar circumftances, 
 their effefts will be nearly the fame. Hiftory, 
 therefore, if we duly regard it, and compare our 
 own iituation with it, will give us the moft ufeful 
 leflbns to regulate 'our own condudt. By pointing 
 out the errors 5,nd vices of other ages and countries, 
 and the misfortunes which were confequent on 
 them, we lliall be tauglit the neceffity of avoiding 
 their crimes, if we would efcape their difafters. By 
 bringing their virtues to open view, and difplaying 
 the profperity of which they were productive, we 
 fhall be inftigated to imitate their virtues, that we 
 may partake of their felicity. 
 ' For, whatever may be the fentiments of worldly 
 wifdom, or the dictates of perverted reafon, virtue 
 and vice will have contrary effefts, and produce 
 contrary ftates : happinefs, efpecially in a national 
 view, will attend the former as its natural com- 
 panion; while difappointments and misfortunes, 
 wretchednels and mifery, will be the never-failing 
 confequences of the latter. This is the order of 
 our nature ; nor hath human policy ever been able 
 to counteract it, or make a vicious nation long 
 profperous. 
 
 If this be the ufe of hiftory in general, more efpe- 
 dally muil it be fo of thofe hiftorical accounts of 
 particular nations and men which are recorded in 
 the Bible. No good reafon can be given why God 
 hath^ canted them to be written, but that they 
 might ferve as examples to us of his dealing witli 
 men, according as they obey or tranlgrefs his laws 
 
Parti. numbering the "Piople, 14 j 
 
 which mark the diftlndiion between virtue and vice ; 
 and to convince us, by fenfiblc facfts, that virtue, 
 that is, obedi-^nce to him, will be rewarded with 
 his approbation and blefling; while vice and im- 
 morality perpetually bring his chaftifemcnts on 
 thofe who live impenitently in them. 
 
 For the dealings of God with particular nations 
 and men, as they are recorded in the Bible, are not 
 to be confideredas relative to them only, but as in- 
 ftances of the rule of God's dealing with the whole 
 world of mankind. As he dealt with them, fo will 
 he deal with us, and with all others. His infinite 
 knowledge and wifdom can fee and diflinguifh the 
 variations of their fituation from ours ; and his juf- 
 tice, which nothing can evade or corrupt, can ex- 
 i6tly proportion his blefTmgs or judgments to that 
 variation. As none can efcape the obfervation of 
 his all-feeing eye, fo none can efcape the retribu- 
 tions of his righteous and unerring providence. 
 
 The hiftories of the Bible deferve alfo our regard 
 on another account, of the higheft importance to 
 us. Human hiftories often give partial and in* 
 tcrefted accounts of fadts, conjedturai and wrong 
 caufes of events : they pervert or falfcly reprefent 
 the confequences of particular tranfadlions, as in- 
 firmity, or ignorance, or party motives fliall dired:. 
 
 But the hiftories of the Bible are not human, 
 but divine compofitions : they are intended for 
 our admonition and inftruftion, and were written 
 by men infpired by the fpirit of God. Truth mud, 
 therefore, be their charadteriftic. No wrong caules, 
 or partial reprefentations of events, or of their %U 
 . U 
 
146 Objervations on David's Dlf. IV. 
 
 feds, can reafonably be apprehended, or charged 
 on them, without arraigning the knowledge and 
 veracity of God. 
 
 Not only the good qualities and adtions of men 
 eminent for their fandity, but their miflakes, and 
 errors, and wilful tranfgreffions of God's law, are 
 regiftered ; that being, by them, made fenfible of 
 the weaknefTes of human nature, and of the cor- 
 ruption and deceit of our own hearts, we might not 
 be tempted to rely folely on our own ftrength, or 
 truft to our own reafon and judgment to guard us 
 againfl fin, but to his grace and holy fpirit who 
 made us, and who muft forever be the fource of 
 all holinefs in us, as well as the ftrength of our 
 life and the rock of our falvation. 
 
 The repentance, too, of fome renowned ferv^ants 
 of God, when they had fallen deep into fin, by 
 great and wilful tranfgreffions, is noted, and the 
 gracious pardon of God confequent on their re- 
 pentance, is pointed out, to encourage us to return 
 by repentance to our duty, when it is our unhap- 
 pinefs to fin againft our heavenly Benefaftor. 
 
 The Bible, alfo, lays before us inftances of na- 
 tional repentance and reformation of manners, and 
 of their efficacy to avert the judgments of God 
 impending over communities of wicked people. 
 
 To thefe may be added the remiffion, or fufpen- 
 fion of punifliment, upon the appearance or profef- 
 lion of repentance, which the Bible exhibits, even 
 when thofe profeffions did not prove to be fincere, 
 but only the effeds of prefent apprehenfion of 
 threatened judgments ; to convince us that there 
 
Fart I. numbering the People. 147 
 
 is mercy with God for the penitent otFender; that 
 he is more ready to pardon, than we to repent ; to 
 fufpend, or lay by the execution of his vengeance, 
 when the purpofcs of his goodnefs can any other- 
 wife be accomphihed, than we are to afk fo great 
 a mercy of him. 
 
 With thefe fentiments let us attend to the hif- 
 tory which the text introduceth to our notice — 
 David's numbering the people of Ifrael. The hif- 
 tory is a remarkable one, and full of interefling 
 circumftances and events. To draw fuch obferva- 
 tions and inferences from it, as may tend to fet the 
 tranfaflion in its true light, and, at the fame time, 
 direft our judgnnents, regulate our opinions, and 
 form our pradtice into the habits of humble de- 
 pendence on God, and abfolute fubmiflion to his 
 will, muft be highly beneficial to us. 
 
 Weaknefs, and ignorance, and error are the 
 ftate of our nature, and, by our own abilities, never 
 can be remedied. On the ftrength, and judgment, 
 and will of our all-gracious Creator, we may rely 
 with full confidence : they are infinite, and there- 
 fore perfect. They are in union with infinite wif- 
 dom, and goodnefs, and truth: they, therefore, 
 cannot lead us into error, or folly, or any thing that 
 can hurt us. 
 
 The hiftory begins with informing us, that " the 
 anger of the Lord was again kindled againfi Ifrael, 
 and he moved David againft: them, to fay. Go 
 number Ifrael and Judah." 
 
 From comparing this account with the account 
 of the fame tranfadlion in -i Chron. xxi. we find a 
 
14S Ohfer'Vatlons on David's Dlf. IV. 
 
 fertiarkable difference in two particulars ; one re- 
 fpecfting the perfon who moved David to have the 
 people numbered, the other refpedting their num- 
 ber dehvered in by Joab, to whom, as being the 
 commander of the armjr, the management of this 
 bufmefs had been principally committed. 
 
 In the text it is faid, the Lord moved David to 
 this deed. In i Chron. xxi. fatan is faid to have 
 excited him to it. In Samuel, the verb moved 
 hath no nominative before it. Onr tranflators have 
 made the Lord the antecedent to the pronoun he, 
 and to be the mover of David ; and have, in the 
 margin, put fatan, probably becaufe he is men- 
 tioned in Chronicles. By this mean they have 
 left the matter doubtful, whether the Lord or 
 fatan excited David to this offenfive purpofe. The 
 proper rendering, and David zvas moved, without 
 fpecifying by whom, would have avoided fo un- 
 feemly a difficulty. Nor would it have been dif- 
 cordant from the meaning of the expreffion in the 
 Chronicles, where fatan is faid to have moved him. 
 
 The Hebrew word fatan means an evil accufer, 
 a wicked feducer, a malicious enemy, and does not 
 always fignify the devil, or prince of darknefs ; ex- 
 cept in a general or remote fenfe, as he is the au- 
 thor of all evil, and the perpetual infiigator to the 
 commiffion of fin, being the enemy of God, and of 
 ail goodnefs. 
 
 We have the autjicrity of an Apoftle to fay, that 
 as *' God cannot be tempted with evil," fo " nei- 
 ther tempteth he any man. But every man is 
 tempted, when he is drawn away of his own lufl," 
 
part I. number})!^ the "People* 149 
 
 his perverfe and corrupt will, ** and enticed." That 
 this was David's cafe, many circuinllances in this 
 hillory render it more than probable. Of this evil 
 difpofition, fatan, the adverfary of goodneb, avail- 
 ed himfelf, and urged him on to the full perpetra- 
 tion of his vain-glorious and foolilh projcd:. 
 
 Perverfity ot will is generally attended with ob- 
 ftinacy ; and fo intent was David on this ill-judged 
 bufinefs, that the remonftranccs of Joab, and the 
 generals of the army, could not divert him from it. 
 
 How Joab, a man of no fcmpulous conlcience, 
 and who did not ufe to give up his views, becaufe 
 bafe and foul aftions were neceffary to accompli fli 
 them, came to fee and be alarmed at evil confe- 
 quences in this matter, which had efcapcd the ob- 
 fervation of David, no direcft account can be given. 
 We know, however, that when the mind is ftrongly 
 fet on any matter, it is apt to overlook all circum- 
 ftances, and difregard all confequences which may 
 interfere with the accompliihment of its purpofe. 
 Though of a religious and devout temper, and, in 
 the general courfe of his life, anxioufly iolicitous 
 to ftudy and fulfil the law of God, to live in deep 
 humility before him, and in abfoiute dependence 
 on him, David, in this cafe, faw not the pride, and 
 arrogance, and departure from his coniidence in 
 God, which lurked at the bottom of the bufinefs. 
 
 Whether Joab confidered it in a religious or in 
 a political view, it was difagreeablc to him, and to 
 the principal officers of the army. In terms lefs 
 hai^hty than he had been accuftomed to ufe to 
 his king, he remonftrated againft the mcafure; 
 
150 Obfirvations on David's Dif. IV. 
 
 but he remonftrated in vain: " Why doth my 
 Lord require this thing? why will he be a caufe 
 of trefpafs to Ifrael ?" The king's word, however, 
 prevailed, and Joab and his affociates were obliged 
 to let out to execute his command. 
 
 It is probable this bufmefs had been Rebated in 
 council i and that fome evil advifer, having gained 
 an afcendency over David, to flatter his vanity, 
 and ingratiate himfelf with him as a friend of his 
 power and grandeur, had put him on this wild 
 fcheme, and carried it into effect, againft the more 
 prudent opinion of Joab. This evil counfellor, 
 whoever he may have been, was thdii fatcjiy or ad- 
 verfary who moved David againft Ifrael ^ and he 
 got that name from the fatal effeds of the advics 
 he then gave. 
 
 The other difference which we find between the 
 books of Samuel and Chronicles, refpeding this 
 ttanfaftion, is in the numbers delivered in by Da- 
 vid's officers. In Samuel the whole fum is one 
 million and three hundred thoufand ; in Chronicles 
 it is one million five hundred and feventy thoufand. 
 The difference is two hundred and feventy thou- 
 fand. To account for this difference, the Jewifh 
 authors fay, that the ftanding forces of the king- 
 dom, conlifting of twelve courfes of twenty-four 
 thoufand each, making together two hundred and 
 eighty-eight thoufand m.en, are reckoned in Chro- 
 nicles, but not in Samuel. 
 
 This folution ftill leaves a difference of eighteen 
 thoufand. It is, however, not uncommon in the 
 Bible, to Life rcund numbers to exprefs large fums. 
 
Parti. numbering the People. 151 
 
 if they come near the truth, without regarding 
 minute precifion. 
 
 If this folutioa be not deemed fatisfadory, I 
 know of no other but the fuppofition, that the per* 
 fon who, after the return of the Jews from the 
 Babylonilh captivity, tranfcribed the Chronicles, 
 committed fome miftake in the numeral letters. 
 What makes this conjecture the more probable, 
 and that the number in the book of Samuel is the 
 preferable reading, is, that the number in Chroni- 
 cles feems rather extravagant if compared with the 
 extent of the country, and the perfons who were 
 the objects of the king's command. 
 
 The country, by the beft accounts, was not 
 •more than one hundred and eighty miles in lengthy 
 and about ninety in breadth. If the people who 
 were unfit to bear arms were to be counted, no 
 good reafon can be given why Joab and the generals 
 of the army were fent on this bufmefs. Wc are, 
 befides, exprellly told that the tribes of Levi and 
 Benjamin were not numbered. 
 
 Under thefe circumftances. It is not probable 
 that Joab's return fliould have exceeded thirteen 
 hundred thoufand men. Even this number will 
 make the inhabitants of the country to have been 
 feven millions of people; full enough for the extent 
 of it, even though it was very fertile, and fully cul- 
 tivated. 
 
 To determine precifely in what the crime of 
 numbering the people confided, hath given much 
 trouble to commentators. 
 
 Some have fuppofed that it lay in the omilTioii 
 
152 Objervations on Davfd's Dif. IV. 
 
 of colleftlng the half Ihekel which the law direded 
 every man to pay on fuch occalions, -but which 
 was now forgotten by David. But it feems impro- 
 bable that a perfon fo well verfed in the law, and 
 whofe general life had been devoted to religion and 
 piety, (hould have been ignorant of this circum- 
 ilance, or have careleflly neglected it, had the law 
 required it. It is alfo ftrange that there fliould 
 have been no perfon of knowledge or piety enough 
 to have given him proper information in this mat- 
 ter. " ' 
 
 But, in truth, it does not appear that this half 
 Hiekel was to be demanded, except when the people 
 were numbered on a religious account, to make , 
 provifion for the fervice of God, in building or 
 repairing the tabernacle or temple. (Exod. xxx, 
 13—16.) 
 
 Others have fuppofed that David ftiowed an 
 evil heart of unbelief, refpeding the promife of 
 God to Abraham, that he would multiply his oiT- 
 fpring till it became like the ftars of heaven, and 
 like the fand of the fea-lhore — fo great that it 
 could not be numbered. But it jQiouid be remem* 
 bered, that out of regard to this very promife, Da- 
 vid attempted not to take the number of the If- 
 raelltes who were under twenty years old ; "= becaufe 
 the Lord had faid, he would increafe Ifrael like to 
 the ftars of heaven." (i. Chron. xxvii. 23.) 
 
 The pride and vanity of a heart corrupted by 
 power and wealth feem to have excited David to 
 the foolill^ and vain-glorious projed of knowing the 
 
Parti. numbering the Peopli. 153 
 
 full extent of his military flrength — how many 
 armed men he could bring into the field. 
 
 His army, indeed, was his principal dependence, 
 if he was to look for fupport and fecurity only to 
 an armed force. This appears from his being 
 obliged to give up the attempt of removing Joab 
 from his poft of chief commander of it, left the af- 
 fedion of the foldiers for the man, and their at- 
 tachment to his military character, Ihould hav$ 
 occafioncd frcfli internal commotions, or have dif- 
 folved the whole frame of his government. 
 
 Yet I call this proje<ft of numbering the people a 
 foolifh one, bccaufe he had no enemy to contend 
 with : the whole country, from the Euphrates to 
 the Mediterranean, was in quiet fubje6lion to him : 
 and nothing was fo likely to excite the jealoufy of 
 his neighbours, as feeing him purfue meafures 
 which indicated fome military expedition. 
 
 I call it vain-glorious, becaufe it was ufelefs in 
 itfelf, and injurious to his people, by putting them 
 to great and needlefs expenfe, by fmking them 
 deeper in irreligion and difregardof God, lefTening 
 their dependence on him, and leading them to 
 place it on the warlike chara6ter of their king, and 
 the number of his forces. 
 
 To form fome good judgment of the expenfe and 
 trouble to which the people were put, let it be re- 
 membered, that when Joab and the other generals 
 went out to number the people, " they pafled 
 over Jordan, and pitched in Aroer." This feems 
 to imply that they there encamped, and called the 
 people to them from the neighbouring cities and 
 
 X 
 
154 Obfervations on David' s Dif. IV. 
 
 country: and this, probably, was their praflice 
 through their whole piogrefs ; namely, to fix on 
 fome convenient flation, where they could be well 
 accommodated, and there affemble the people 
 about them. 
 
 The people were to bear the expenfe of travel- 
 ling, and the lofs of their time and labour. Many 
 would come together with them through idlenefs 
 and the luft of curiofity, and the fcene would gene- 
 rally end in diflipation, riot, and debauchery. And, 
 indeed, we learn from the book of Chronicles, that 
 Joab grew tired of the bulinefs, either from the 
 expenfe and trouble which attended it, or from 
 the fcencs of confuiion which enfued — " the king*s 
 word was abominable unto him," and he left off to 
 execute it, before he had numbered either Levi or 
 Benjamin. 
 
 To make a true eflimate of David's crime, we 
 Jiiufb recoiled: that God had raifed him from a 
 private ftation, to be the head and king of his 
 people : That he liad preferved him in many dif- 
 ficulties, and delivered him from dangers in which 
 human help could have been of no avail : That 
 he had given the neighbouring nations into his 
 hand, and made him the moft vidorious and re- 
 nowned monarch of his time. 
 • God had alfo been very gracious to his better 
 part, his immortal foul. He had given him an 
 ingenuous, flrong, and religious mind ; had en- 
 dued him with many and extraordinary gifts of his 
 holy fpirltj had eflablifhed him to be a prophet. 
 
Parti. immberhig the People, ■155 
 
 and made him an eminent type of MefTiah, the 
 Redeemer of the world. 
 
 Nor had David been always infenuble of the 
 goodnefs and grace of God to him, nor unmindful 
 of his power to fave by many or by few, and to 
 give the vidlory to whom he pleafed. Many de- 
 vout expreffions of this kind occur in his Ptalms; 
 many ardent thankfgivings and praifes to God, for 
 his marvellous goodnefs, and for the aflonilhing 
 deliverance he had granted him. " I will not," 
 iliith he, " truft in my bow ; it is not my fword 
 that {hall help me ; but it is thou that laved us 
 from our enemies, and putteft them to confufion 
 that hate us." And, with regard to his fpiritual 
 ftate, he faith, " O come hither, and hearken, all 
 ye that fear God, and I will tell you what he hath 
 done for my foul." 
 
 And yet, when pride and ambition affailed him, 
 he could forget all the great things which God had 
 done for his foul ^ could renounce his dependence 
 on him whom he had ever found to be his ftrength, 
 a very prefent help in trouble; and could build his 
 hope on the number of his troops, and place his 
 confidence in mortal men. 
 
 That this temper (hould be difpleafmg to God, 
 v;ill not appear ftrange to thofe who confider the 
 abfolute propriety which he claims in the human 
 heart. This David was plainly taught in the writ- 
 ings of Mofes, which direded him to love the 
 Lord his God with all his heart, and with all his 
 foul, and with all his might; to cleave unto him, 
 ^o fear him, and ferve him alone, all the days of 
 
1 5^ Ohfervations on David" s DIf. IV. 
 
 his life. Whatever, therefore, withdraws the heart 
 from him, and ieads men to place their confidence 
 on any thing befides him, muft be offenfive to him, 
 as it becomes his rival, and fhares in that honour, 
 And worfhip, and lovt^, which are due to him 
 alone. 
 
 But David was not fmgular in his defeftion from 
 God. The hiftory informs us, that " the anger 
 of the Lord was kindled againfl Ifrael," and that 
 David's being moved to number the people was 
 the occafion of bringing the judgment of the 
 plague on them. 
 
 It would be impious to fuppofe that the anger 
 of the Lord was kindled againfl them without rea- 
 fon; or that he fhould punifh the people of Ifrael 
 becaufe David their king had fallen into a ftate of 
 defection from him. We muft, therefore, con- 
 clude that fome general corruption of religion or 
 manners, which made them equally culpable with 
 David, in the fight of God, had provoked him to 
 fend that mortal plague upon them, by which 
 both David and his people were equally punifhed. 
 
 In what this general corruption confifted, muft 
 be left to probable conjefture to determine : The 
 hiftory fays nothing of it. That it was not in the. 
 external profefiion of their religion, feems highly 
 probable, from the great care which David took to 
 keep the Ifraelites in the worfliip of the true God, 
 according to the law of Mofes, 
 
 But that great corruption of manners may fub- 
 fift, where no great fault is to be found with the 
 external form of religion, is evident from what we 
 
part I. fiumhermg the People^ icy 
 
 know does happen under a religion, the fanftions 
 of which are vaftly greater than were thole of the 
 religion of Mofes, and extend into eternity. 
 
 The fpoils of the countries which David had 
 conquered, and the tribute they yearly paid him, 
 muft have made Judea very rich. To this mufli 
 be added the immenfe profits of that extenfive 
 commerce which he opened, and fuccefsfully car- 
 ried on, from the ports of the Red Sea, after he 
 became mafter of its coafts. 
 
 The vices commonly attendant on great wealth, 
 are pride and arrogancy, luxury and fenfuality, in- 
 juftice and cpprefTion ; and, as ftrangc as it may 
 appear, covetoufnefs is oftener the confequence of 
 wealth than of poverty. 
 
 That great wealth fhould produce the fame ef- 
 fects among the liraelitcs, that it ever has done 
 among other nations, is not furprlfing. Nor can 
 we heiitate to believe, that the vices which ac- 
 company worldly profperity became common, if 
 not general among them, when David himfelf, 
 celebrated for his religion and piety, and for every 
 virtue that can adorn the monarch or the man, was 
 infected and corrupted by the baneful influence 
 of power and wealth. 
 
 Sixteen years before the commencement of the 
 hiftory of which we are now treating, according to 
 the chronology of the Bible, David fo far forgot his 
 own dignity, his juftice to his people, and his duty 
 to God, as to be guilty of the two crimes of adultery 
 and murder, aggravated by deliberation, and by a 
 ftupid acquiefcence under their guilt for nearly a 
 
1^3 Ohfervations on David's Dif. IV'. 
 
 year. By the affeding parable of the ewe lamb, 
 Nathan the prophet, whom God fent to reprove 
 him, reclaimed him to a due fenfe of his heinous 
 crimes, and of the dreadful fituation he was in, 
 while expofed to the wrath of God, juPdy incenfed 
 againft him. 
 
 Deep and bitter was his repentance. In mercy 
 God forgave the penitent, fo far, at lead, as the 
 law was concerned which required death for both 
 adultery and murder. Some have interpreted the 
 W'ords of the prophet, " thou flialt not die," as 
 , an abfolution from 'eternal death or puniflimenti 
 and I fee no good reafon to exclude this fenfe of 
 them. 
 
 However, as by his oifences David had wickedly 
 and wilfully tranfgreffed the commands of Godj 
 had thereby furniihed the enemies of God and re- 
 ligion with an opportunity of ridiculing and fpeak- 
 ing evil of the purity of the divine law, and as Da- 
 vid flood in need of the corrections of mercy to 
 recover him to amendment of life, and greater 
 watchfulnefs for the time to come, Nathan adds 
 the denunciation of fevere judgments to the de- 
 claration of God's mercy. 
 
 Of thefe judgments, the unnatural rebeUion of 
 his fon Abfalom was one. That rebellion, and the 
 civil war that enfued, were heavy calamities to both 
 David and his kingdom. As his people partook 
 in his punidiment, we muft fuppofc they partook 
 with him in guilt : if not in the guilt of-.the fame 
 crimes, yet in the guilt of crimes that were fimilar, 
 snd which equally withdrew the heart from God, 
 
Part I. mimberin^ the People. i^^ 
 
 No fooner was Abfalom's army routed, and 
 himfelf flain, than another revolt broke out under 
 Sheba, the fonof Blchri, which, though of no long 
 continuar.ee, was of a mod alarming nature in the 
 then difordcred ftatc of the country. 
 
 Thcfe civil commotions, the objed of which 
 was to dethrone David, muft have been a fevers 
 judgment on him, efpecially as they owed their ori- 
 gin to the wickednefs of his own fon— a fon whom 
 he tenderly loved, and to whom he had ever been 
 particularly indulgent. Indeed, a faulty indulgence 
 to his children leems to have been a principal 
 weaknefs in David. And probably it was owing 
 to this indulgence, that fcveral of them behaved lo 
 much amifs in the latter part of David's life. 
 
 Be this as it may, it does not appear that thefe 
 civil commotions, which muft have greatly afFeaed 
 the people, not only by flaughter in the battle 
 againft Abfalom, but by the licentious deftrudion 
 of private property, had any influence to reclaim 
 the Ifraelites from their wickednefs. Fo/ not more 
 than a year after, God vifited them with famine 
 for three years, year after year ; a fure proof that 
 they were unamended by his former judgments. 
 
 Nor does the famine feem to have had greater 
 influence upon their impenitent hearts, than a de- 
 ft ructive civil war had produced. For before the 
 country could poflibly recover itfelf from the dif- 
 trefs of tlie famine, even the next year after it ceafed, 
 behold " the anger of the Lord was again kindled 
 asainft Ifrael; and D.ivid was moved to fa v. Go 
 
i6o Obfervations on David's Dif. iVj 
 
 number Ifrael and Judah," which brought a de- 
 llruftive peflilence on them. 
 
 However equal David and the Ifraelites may 
 have been in guilt, it feems neeeflary to diftin- 
 guiOi between his crime and theirs. They appear 
 to have been fenfual and voluptuous, forgetful of 
 God, unmindful of religious and moral obligations. 
 In fhort, they feem to have funk fo deep into that 
 ftate of fpiritual infenfibility, which worldly prof- 
 perity is ever apt to produce, that it was hard for 
 the judgments of God to reclaim and bring them 
 to a better mind. 
 
 Though David's heart may have been equally 
 corrupted by worldly profperity, the evil difpofi- 
 tions of his heart, which excited him to have his 
 people numbered, appear to have been pride and 
 ambition. Thefe filled him with vanity and the 
 ipirit of falfe glory ; they debauched him away from 
 his God ; they made him forget the great things 
 that God had done for him ; they puffed him up 
 with felf-confidence ; and led him to place his truft 
 on the number and valour of his troops, and to 
 look to them for fafety and protedlion, for viftory 
 and conqueft over his domeftic and foreign ene- 
 mies. 
 
 From the example of the Ifraelites we may learn 
 the great danger of a rich and profperous flate in 
 this world. Its natural tendency is to feduce the 
 heart from God, and to lead men to place their 
 greatefh happinefs in bodily pleafure — in the mere 
 gratificatiou of their animal nature. It tends alfo 
 
Part I. Jiiimh^Hg the Piopk. 1 6 1 
 
 to harden the heart in covctoufncfs and ufury, in 
 oppreflion, and to ilecl it againll the ibft and hea- 
 venly emotions of mercy and charity. And when 
 it hath wrought its full efTedl, and its contagious 
 influence hath become general, it never fails to 
 bring down the judgments of God in vengeance 
 on the guilty. 
 
 From the example of the Ifraelitcs we may alfo 
 learn, that when guilty nations are not brought to 
 repentance, and reformed by the judgments of 
 God, his judgments will be repeated ^ and they 
 generally follow dole upon each other. In the 
 courfe of fix years the Ifraelites were vifited with 
 civil war, with famine, and with a dreadful plague 
 and mortality. 
 
 From the example of David we m^ay learn, that 
 no vigour of body, however great — no mental 
 abihties, however excellent — no relisiicus attain- 
 ments, however exalted — no eminency of virtue, 
 however confpicuous, can, in this life, place us 
 above the weaknefl'es of nature, or guard us fecurcly 
 againft its corrupt defires. To live with caution 
 in a vain world, in the conftant practice of that de- 
 nial of our evil paflions and tempers which our holy 
 religion requires, and hi fall fubmifiion to the will 
 of God, whofe ftrength is our only fecurity, is alone 
 the foundation of virtue and happinefs to all ra- 
 tional nature. 
 
 If we furvey David's charader and flate, we 
 Ihall find him to have been a prophet, to whom 
 God revealed himfelf by his fpirit, and made known 
 the wonders of his grace, and the defigns of his 
 
 Y 
 
i6z Obfervations^ t^c. Dif. IV. 
 
 mercy to the children of men. We fhall fee him 
 growing up from childhood, under the immediate 
 and fenlible difplay of the providence of God in his 
 favour, till he was fixed on the throne. We fhall 
 perceive him to have been preferved in his exalted 
 itation by the fame almighty hand which raifed 
 him to it. We fliall behold him eminently exem- 
 plary in the worfhip of God ; particularly ftudious 
 to learn and do his will ; and fo deeply fenfible of 
 the power, jnflice, goodnefsjand mercy of his Creator 
 and Preferver, that it was the great dehght of his 
 life, to celebrate and declare thefe attributes to the 
 ivorld, in hymns and pfalms of adoration and praife. 
 Yet, under all thefe advantages, he fell, even in 
 advanced age, fi'om his dependence on his God, 
 and weakly made the ftrength of his armies the 
 confidence of his heart. 
 
 From his error learn wifdom. Confide not in 
 your own flrength, nor let worldly profperity fe- 
 duce your hearts from God : but, " trufl in the 
 Lord with all thine heart, and lean not unto thine 
 own underflanding. In all thy ways acknowledge 
 him, and he fhall dired thy paths," 
 
 fts-^F^ 
 
DISCOURSE IV. 
 
 P^RT THE SECOND. 
 
 OBSERVATIONS ON DAVID's NUMBER- 
 ING THE PEOPLE. 
 
 2 Sam. xxiv. 12. Thus faith the Lord, I offer 
 thee three things ; choofe thee one of them, that I 
 may do it unto thee. 
 
 Wi 
 
 HEN Joab had delivered In the number of 
 the people, David's heart fmote him at the re- 
 colleftion of what he had done. His vain dilpofi- 
 tion of pride and felf-confidence gave way to the 
 principles of duty and confcience. He recolleifted 
 his dependence on Godj and his heart, deeply 
 wounded by the rcfledlion of his defedlion from 
 him, burft forth in expreffions of penitence, and 
 petitions for mercy and pardon : " I have finned 
 greatly in that I have done : and now I beieech 
 thep, O Lord, take away the iniquity of thy fervant, 
 for I have done very foojiflily." 
 
 The hiftory informs us of the reafon of David's 
 compundion — how he came, at that time, to fall 
 
104 Ohfervations on Dav^dHs Dif. IV. 
 
 into that flate of godly forrow which worketh re- 
 pentance. By the (iire6tion of God, the prophet 
 Gad went to him the morning after the number of 
 the people had been given in, to expoftulate with 
 him on the great wickednefs of his conduct ; to re- 
 prefent to him the danger of the flate into which 
 lie had fallen ; and to inform him that the hand of 
 God was itretched out to correifl him. 
 
 This circumftance will furniHi fome confidera- 
 tions worthy of our attention. 
 
 The firfl is the prevalence of good principles and 
 religious habits. 
 
 More than nine months had been employed in 
 taking the number of the people. If we confider 
 that the bufinefs was difagreeable to Joab, and to 
 the other generals, and that they gave it all the op* 
 pofition in their power, it will appear highly proba- 
 ble that fome time paiTed between its being firfb 
 mentioned in council, and its being carried into 
 execution. We mult, therefore, fuppofe that a 
 full year had elapfed lince the beginning of David's 
 defe(5lion. 
 
 All this time he feems to have continued bol- 
 fiered up by his vanity, and infenfible of the pro- 
 vocation of his conduft to the juftice of God. Yet, 
 no fooner was his error and wickednefs pointed out 
 to him by the prophet, than he forcibly felt the 
 folly and fm of giving way to the pride and vanity 
 of his heart, and he meekly humbled himfelf be- 
 fore God. 
 
 This can be attributed to nothing but the pre- 
 valence of good principles in which he had been 
 
Part II. number iug the People. 165 
 
 educated, and the influence of the habits of rcU- 
 gion in which he had lived. He had finned great- 
 ly • he had continued in his fin for a year, and had 
 flifled or difregarded the checks of confcicnce; 
 yet his heart was not hardened; it was flill fuf- 
 ceptible of the imprefiions of divine grace, andfdt 
 the full force of the prophet's admonition. 
 
 To regard and reverence the pious and virtuous 
 principles which the care of our parents and inllruc- 
 tors hath inftilled into our minds, and to habituate 
 ourfelves to the conflant practice of all religious 
 duties, ought to be the great care, the earned en- 
 deavour of our lives. Where thefe are wanting:, 
 there feems to be nothing to which the grace of 
 God can apply itfelf ; no handle by which his fpi- 
 rit can take hold of us : growing old in fin, and 
 daily linking deeper in hardnefs and impenitency, 
 ■we fliall leave no chance for amendment, but 
 through the bitter procefs of calamity and fuffer- 
 ing : and the hiftory of Pharaoh, the obftinately 
 impenitent king of Egypt, ought to convince us, 
 that even this procefs may be vain and inefTedual. 
 
 There is another confideration clofely connected 
 with this, which ought to be attentively regarded 
 by all thole who wifh to preferve a confiflency in 
 their conduct, and their confcience void of offence 
 — the duty of parents and inftrudtors to fix deeply 
 the principles of virtue and religion in the minds of 
 their children and pupils. 
 
 In the days of Solomon it was wifdom to train 
 up a child in the way he fhould go; and one bene- 
 ^t expeded from it was, that when he was old he 
 
1 66 Ohfervations on David^s Dif. IV; 
 
 v/ould not depart from it. What, in the time of 
 Solomon, was pradifed as wifdom, feems now to 
 be negleded as folly. External accomplifliments 
 are regarded, and fome attention is paid to thofe 
 qualities which fit a man to make a figure in the 
 world, and to acquire its riches and its honours. 
 But religion, which is to reconcile offending man 
 to his Creator, and prepare him to live in happi- 
 nefs with him in another, an eternal world, is little 
 regarded ; as if man were to live in no world but 
 this; as if all the happinefs his nature is capable 
 of receiving, were to be obtained in this miferable, 
 changeful, and perifhing fcene of his being ; as if 
 his very exiflence were to end with his life in this 
 world, and he mull look for no more. 
 
 The prefent mode of education, and the exam- 
 ple fet by people of mature age, can only imprefs 
 young perfons with the opinion, that they are to 
 exped; all their happinefs from the vanities of the 
 world, or the enjoyments of this life : we ought not, 
 therefore, to be furprized if human life be fpent in 
 the fordid acquifition of the riches of the world, or 
 a fervile courting of its honours. The necefiity of 
 living in the denial and mortification of the evil 
 tempers, and paffions, and appetites of our nature, 
 according to the religion and example of the holy 
 and mortified Jefus, that we may be fitted for the 
 enjoyment of God's kingdom in heaven, where only 
 the true happinefs of our nature is to be obtained, 
 feems almofl to be difregarded : little care is taken 
 to imprefs it by inftrudlion, or to enforce it by ex- 
 ample. Indeed, it does not appear to affed pa- 
 
Part II. vumberiug the People, 167 
 
 rents much, whether their children be happy or 
 miferable in the next life, provided they make a 
 figure, and hve in fplendour in this. And, per- 
 haps, one great caufe of the decay of rehgion, of 
 which the ferious people that arc left among us 
 complain, is, the unreftrained, undifciplined, un- 
 informed manner with regard to religion, in which 
 the youth of both lexes are fuffcred to grow up. 
 
 Careleflhefs and inattention may be caufes of this 
 negligence in religious inftrudion : but the true 
 reafon feems to me to lie deeper, and to be founded 
 in fyftem. 
 
 An opinion hath prevailed, that all religions are 
 equal — all alike acceptable to God ; that it ought 
 to be the choice of a man's own heart, and not dic- 
 tated to him by others J that, therefore, it is wrong 
 to imprefs any religious opinions on young minds; 
 but that they ought to grow up to maturity in a 
 perfect vacuity of religious fentiments, that fo their 
 religion may be their own proper choice, uninflu- 
 enced by any human authority of any kind what- 
 ever.-^ 
 
 If the opinion, that all religions are equally 
 good, and equally acceptable to G^ad, be admitted, 
 there will need but little-fagacity to prove that no 
 religion is as good as any ; and that a man of no 
 religion at all is equally in favour with God, with 
 the mod ferious, devout, and faithful Chriftian. 
 
 The defign of religion is to reconcile fintul man 
 to his holy Creator, that he may be happy with 
 him — happy in his happinefs. Nothing, theretore, 
 can be of any efficacy in religion, but as it is the 
 
1 68 Ohfervations on David's Dif. IV. 
 
 will of God. The contrivances of one man, of tea 
 thoufand, of a million of men, muft be vain and 
 infignificant. AVe know not that God will be fa- 
 tisfied or pieafed with them ; confequently they can 
 be no ground of a reafonable faith, or of a fure 
 hope. 
 
 The will of God mnil, therefore, be fought after, 
 as the ground of all our religion, of all our faith, 
 of all our hope and expectation. And, as it can- 
 not be known by us, but by revelation from him-- 
 felf, to the ftudy of his revelation we muft apply 
 ourfelves, with honeft and upright hearts, uninflu- 
 enced by prejudice or party views, if we would 
 approve ourfelves to be reafonable men. To the 
 fludy of divine revelation, we muft add the honeft 
 efforts of our own lives, to obey punctually the vv^ili- 
 of God therein made known to us, and to let our 
 converfation be fuch as his revelation requires. 
 
 Though we fhould allow that every man is to 
 cxercife his own judgment in this matter, and is 
 ultimately to be governed by it j yet it ought to 
 be remarked, and he ought to remember, that if 
 he judge wrong, he does it at his own peril j God 
 requires that hfi^judge right, and hath given him 
 abilities and capacity to do fo. When I fay ability 
 and capacity to do fo, I mean not to leave out in- 
 ftrutftion and information, whether of God's church 
 or minifters, or of religious and well-informed peo- 
 ple; much lefs would I be thought to exclude the 
 neceflity of divine grace, the motions and infpira* 
 tions of the holy fpirit of God. 
 
 That man hath natural ability to difcover fpiri- 
 
Fart lit. mmheri/fg The Pcopte. 169 
 
 tual and religious truths, I do not believe. Inftruc- 
 tion is, therefore, neceflary for him; and, provided 
 it be drawn from its true fources, and rightly pro- 
 poled to him, he hath ability and capacity to re- 
 ceive it. The foundation of all religious inftruc- 
 tion is the revelation of God contained in the Holy 
 Bible, and thence his church and minillers ought 
 to derive all that they require as neceflary to falva- 
 tion. 
 
 If, then, religious inftrudion be neceflary for all 
 men, it mufh be neceflary for young people; and, 
 therefore, ought to make a part, and a principal 
 part, of the education of our children: they will 
 otherwife grow up in ignorance of their highefl; 
 good, or catch only fuch religious principles as they 
 find floating among thofe with whom they converfe. 
 The neceflity of religion is great ; it includes the 
 certainty of man's being accountable for his afitions, 
 and lays the only fure foundation of morality and 
 virtue. 
 
 Since, then, our gracious Creator hath made 
 known his will to us in his holy word, and hath 
 laid open the whole procefs of our falvation, fo far 
 as it is neceflary for us to underftand it ; that we 
 may reap the full benefit of it, it becomes cur duty, 
 and will be our inconceivable benefit, to fl:udy it 
 ferioufly and honefl:ly, to frame our religious fenti- 
 ments by it, and to frame our converfation accord- 
 ing to it. 
 
 And that our children may not grow up in igno- 
 rance of that eternal world on which they mud foon 
 enter, and in which the goodnefs of God hath 
 
 Z 
 
170 Obfervations on Daviess Dif. Vf , 
 
 taken all pains to make them perfcdly happy 5 
 nor be left a prey to thofs wild and falfe religious 
 fyftetns which at prefent do, and probably ever will, 
 beguile the minds and underftandings of well-dif- 
 pofed people 5 but may obtain and be happy in the 
 knowledge of falvation and hope of glory which we 
 enjoy; it becomes our reafonable duty to educate 
 and inftrud our children, and all under our care, 
 in the full knowledge and pradice of the will of 
 God, which the holy Scripture hath made known 
 to us, and to confirm them fully in the faith and 
 habit of it, by our own exa6t and confcientious 
 example. 
 
 Among; the other great benefits of a relij?;iou6 ediv 
 cation and habits, this will not be a fmall one ; that-, 
 fhould the ftrength of appetite or paflion, the va- 
 nities of the world, the corrupt tempers of their 
 own evil nature, lead them aflray from their duty, 
 the good principles and religious habits in which they 
 have been educated will ever ferve as a probable 
 ground on which to hope for their amendment, and 
 recovery to the pradice of virtue and religion. 
 
 In fo important and arduous a bufinefs, it would 
 be folly to trull entirely to our own ability and fa- 
 gacity. He mufh have lived a very little while, or 
 very carelellly in the world, who is not fully con- 
 vinced of the ignorance and weaknefs of his own 
 mind, as well as of the evil tendency of his own 
 paflions and tempers. It is, therefore, natural to 
 luppofe, that he will, with a ready mind, avail him- 
 felf of all the collateral helps which the goodnefs 
 of God hath provided, ^ to make him acquainted 
 
Part IT. numbering the People. 1 7 1 
 
 with his will, and enable him to do his duty. The 
 inilruftions of the church and minifters of God 
 will, therefore, be ever regarded as matters of great 
 importance to explain the will of God in the holy- 
 Scriptures, and point out and enforce the pradice 
 of chriftian duty. 
 
 Above all things, the well-informed Chriftian 
 will ever look for aid and fupport to that divine 
 grace which God hath promifed to all who confci- 
 entioufly ftrive to obey him — the motions and in- 
 fpirations of his holy and blefled Spirit, the author 
 of twtrj good thought, and without whom no wor- 
 thy purpofe can be brought to a happy iffue. Re- 
 membering the words of the Lord Jefus, that God 
 will give his holy Spirit to thofe who afk of him the 
 precious gift, they will humbly bow the knee before 
 him, and afk, and feek, and knock, that they may 
 obtain and ever keep the prefence of that almighty 
 and glorious Being, to fupport them in all difficul- 
 ties, and dired them in all circumftances of their 
 lives. 
 
 To return from this di^reflion : 
 The fecond confideration refpefting God's fend- 
 ing the prophet Gad to expoftulate with David, 
 relates to the method he took to recover him from 
 his dangerous condition. 
 
 ,God had waited till David had completed his 
 vain-glorious purpofe ; and he feems to have waited 
 that David might have time to recoiled himfelf, 
 and return to his duty; or, if he did not, that he 
 might be deprived of all excufe and palliation of 
 his crime. He then fent his ordinary and ftanding; 
 
i^z Ohfcrvations on David's Dif. IV. 
 
 Minifter to him, to reprove and admonifli him— 
 the prophet Gad, David's feer; the prophet who 
 attended on him, was his fpiritual diredior, and, 
 as it were, his domeftic Chaplain. 
 
 Hence we may learn, that God regards his own 
 Minifters; and, except on thofe extraordinary oc- 
 cafions for which he fees beft to provide in an ex-- 
 traordiqary way, ufeth their miniftry to efFed the 
 purpofes of his mercy and goodnefs towards his 
 fervants.— We ought, therefore, to reverence the 
 Minifters of God, to receive their admonitions 
 with candour and patience, and to confider them as 
 ading by the authority and in the name of God, 
 for our good. 
 
 Whether Gad had made any remonftrance be- 
 fore this time we are not told. Poffibly he faw no 
 chance of fucceeding, or his admorutions were in- 
 cfFeftuaL He now came, however, not only to 
 admonilh and reprove, but armed with the terror 
 of divine threats politively denounced : " Shall 
 feven years of famine," faid the holy man, '* com? 
 unto thee in thy land? or wilt thou flee three 
 months before thine enemies, while they purfue 
 thee ? or, that there be three days peflilence in thy 
 land } now advife, and fee what anfwer I fliall re- 
 turn to him that fent me/' 2 Sam. xxiv. 13, 
 
 In I Chron. xxi. 12. only three years famine are 
 mentioned. As that a2;rees better with the three 
 months purfuit of enemies, and three days pefli- 
 lence, than the number mentioned in Samuel, the 
 reading in Chronicles feems to be the preferable 
 one. Critics have endeavoured to reconcile thefe 
 
Part II. pumbering the People. 173 
 
 two places, without fuppofing any error ia the 
 number of cither of them. They imagine that 
 the three years of famine which the country had 
 fuffercd, on account of the Gibeonites whom Saul 
 had deftroyed, are taken into the account in the 
 book of Samuel. That famine had ceafed, pro^ 
 bably only partially, but one year. If thofe four 
 years be added to the three mentioned in Chroni- 
 cles, they make the exad: number, feven, men* 
 tioned in Samuel. 
 
 So ferious a mefTage as was delivered by Gad 
 touched David's heart. No room was left for 
 evalion — no hope to efcape from him with whom 
 he had to do. In this extremity, he caft himfeli 
 upon his goodnefs and mercy who willeth not the 
 death of a finner, but rather that he fliould repent 
 and be faved. 
 
 Be the example of David kept ever frefh in ouP 
 minds : and when it is our unhappinefs to oflren4 
 againft the divine Majefly, let us not feek for pair 
 liations and excufes; nor endeavour to throw the 
 blame on others ; nor charge it on the times, on 
 our particular circumftances or mode of life ; nor 
 on any thing elfe; but, with meek and penitent 
 hearts, acknowledge our own vilenefs, and entreat 
 the pardon and mercy of God. 
 
 This was the method which David purfued : 
 and God fo far regarded his penitence, that his ini,- 
 quity rofe not againft him to his final condemna- 
 tion. Yet his defedlion had been fo great, and of 
 fo long continuance, that infinite goodnefs faw it 
 Ijeceflary to punifh him ip this world i ;ind tp pu- 
 
C74 Ohfervattom on 'David'' i Dif. IV. 
 
 yiifli him in fuch a way, as that the pride of his 
 heart fliould be effediually humbled, and his fool- 
 ifh confidence in a numerous hoft brought utterly 
 to nothing. 
 
 This is the fecond inftance which the hiHory of 
 David prefents to us of God's dealing with him in 
 this manner. Againft Uriah David finned greatly, 
 and continued long in his iniquity — a whole year, 
 without compundion. God then fent Nathan the 
 prophet to him, at that time his feer. By an art- 
 ful parable of the poor man and his ewe lamb, Na- 
 than brought David to condemn himfelf with his 
 own mouth: " As the Lord liveth," faid David, 
 *' the man that hath done this thing" — hath violent- 
 ly taken from the poor man his folitary ewe lamb — 
 ■' fhall furely die. And he fliall reftore the lamb 
 four-fold, becaufe he did this thing, and becaufe 
 he had no pity.'' " Thou art the man," replied 
 the holy Prophet; *^ thou haft killed Uriah the 
 Hittite with. the fword, and haft taken his wife to 
 be thy wife. Now, therefore, the fword fhall 
 never depart from thine houfe. Behold," faith the 
 Lord, *' I will raife up evil againft thee out of thine 
 own houfe, and I will take thy wives before thine 
 eyes, and give them unto thy neighbour." % 
 'Sam. xii. 
 
 So dreadful a declaration had its full effedt on 
 the offender. His heart felt its force : it felt alfo 
 the horrible guiph of perdition into which it had 
 fallen. Deeply humbled by penitence and a fenfe 
 of guilt, his lips refufed not to utter the bitter com- 
 pundion which opprefled his foul : " I have fmned 
 
Part II. itumbeiin^ thi PeopU, X75 
 
 a<yain(l the Lord," was the Ihort, pathetic confef- 
 fion he made to the Prophet. " It' we confels our 
 fin?, God 15 foithful and juft to forgive us our 
 fins." " The Lord alio hath put away thy fin; 
 thou fhalt not die," was the gracious anfwer of 
 confolation, which the mercy of God, by the 
 mouth of his Prophet, vouchfafcd unto him.* 
 
 *' Thou ihalt not die," God had faid. Grate- 
 ful are the words of mercy. Grateful to the peni- 
 tent heart is the forgiveneis of God. The previous 
 threat, however, remained in its full force. Bitter 
 is the cup of vengeance; but the cup of vengeance 
 is oftentimes the cup of mercy; and the fame 
 mercy which forgave David's fin, obliged him to 
 drink, deeply of the wrath of God, in the rebellion, 
 Ihamelefs condud, and death of his fon Abfalom, 
 whom he tenderly loved ; in the abufe of his daugh- 
 ter Tamar ; in the vile behaviour and death of his 
 fon Ammon ; and in the attempted ufurpation of 
 his fon Adonijah, which ended, at laft, in the death 
 of violence alio. 
 
 It is, indeed, of the mercy of God that he cor- 
 reds finners in this life, and does not treafure up 
 their iniquities againll the day of wrath, when he 
 will render to every man according to his deeds. 
 Thus God in mercy dealt with David : and as his 
 mercy was not confined to David, but is extended 
 over all his works, we have every reafon to believe 
 that he deals thus mercifully with us alio. 
 
 That we need the corredion of God, and de- 
 
 * On this occafion, it is fuppofcd, David wrote the Jift PfaLii. 
 
i^6 Obfer-v'ations otilDavi£s Dif. IV* 
 
 ferv6 't$ie chaftirement of his fatherly hand, there 
 can be no doubt. And though I would not en^^ 
 courage the opinion, that all the calamities and 
 misfortunes which happen to men are judgments 
 upon them for their fins, yet no mortal can be fure 
 that none of them are fo. All the evils we endure* 
 all the evils of nature, are the confequences of iin* 
 No one, therefore, can tell, but that the lolTes, and 
 iicknelTes, and accideiits that befall him, are cor- 
 re(ftions from God, to bring him to repentance and 
 a better mind, that he may not be condemned with 
 the evil world. 
 
 It certainly would do us no harm, to confider in 
 this light whatever perfonaily happened to our- 
 felves, without extending the fame opinion to 
 others. As difpenfations of God's providence to 
 us, we certainly mufb confider them, and we ought 
 to regard them, as calls from him to " confider our 
 ways" — to " break off our fms" by repentance — 
 to abate the pride of our hearts- — to abandon our 
 confidence in worldly profperity — to turn to him 
 in holinefs of life — to devote ourfelves to him, and 
 to make him the hope of our heart, and the confi- 
 dence of our life forever. 
 
 The meffage of the Prophet had thrown the pe- 
 nitent Monarch into deep diflrefs, and that was 
 not a little increafed by the propofal he had made. 
 Hard was the alternative to choofe between a long 
 famine, a difaftrous war, or a mortal peftilence — 
 the " three fore judgments" of God. How fliould 
 a king who loved his people determine which to 
 take? 
 
Part II. numbering the People, 177 
 
 That the weight of either of thcfc^judgments 
 would fall on the people, is evident ; and that it 
 would do fo, was probably the fource of David's 
 diflrefs. It looked as though he fingly had pulled 
 down the wrath of God upon an unoffending na- 
 tion. But let us not judge haftily. God is juft, 
 indeed, to puuilli finners : he is juft, alio, to fpare 
 the innocent. 
 
 Had the Ifraelites been innocent, their inno- 
 cence, no doubt, would have been a fhield of pro- 
 tedlion to them. Had David been the only guilty 
 perlon, his punifhment would have fallen individu- 
 ally on his own head. That they were not inno- 
 cent, but had been partakers in David's crime, ap- 
 pears from their being made partakers in his ca- 
 lamity. 
 
 Let us remember that they v/ere men like our- 
 felves, fubjecft to the fame tempers and paffions that 
 we are : that having lived long under a prudent 
 and vvarhke monarch, who had extended their do- 
 minion over all their neighbours, and enriched 
 their country by conqueft and by commerce, their 
 hearts were lifted up with the pride of national 
 prof^")erity, and they vainly confidered great armies 
 of difciplined men as the glory of their king, the 
 foundation of their happinefs, and the fecureft de- 
 fence of their country. 
 
 Nor let it feem firange that, under their circum- 
 flances, they Ihould fail into thole evil habits which 
 I formerly mentioned — luxury and intemperance, 
 injuftice and oppreihon, covctoufncfs or the love of 
 money, forgetfulncfs of God and diiregard of reli- 
 Aa 
 
lyS Obfervations on David's Dif. IVV 
 
 gion. Thefe are the crimes to which national 
 profperity fo furely leadeth, that no nation ever 
 rofe to any high degree of power or wealth, with- 
 out being tainted and corrupted by them. 
 
 They probably had looked on their late civil 
 commotions as the mere effed: of Abfalom's ambi- 
 tion; and on the late famine which diflrefled'their 
 country, as the particular punifhment of Saul's 
 wickednefs in deftroying the Gibeonites; but on 
 neither as the chaflifement of God for their fins ; 
 and yet no good reafon can be affigned, why they 
 fhould fufFer famine for Saul's crime, after he was 
 dead, unlefs their fins, as well as his, had called 
 the vengeance of heaven on them. 
 
 Continuing unreclaimed, it became neceflary 
 that the divine goodnefs fliould continue its correct 
 tion, and fend other judgments, more fevere and 
 more deitru6live, till they perceived and reverenced 
 the hand from which they came, and were brought 
 to repentance and amendment of life. 
 
 The perplexity into which David was thrown 
 by the offer made to him by the Prophet, broke 
 out in the mofb aifeding exclamation — " I am in 
 a great ftrait" — I know not which to choofe ; for, 
 choofe which I will, the confequence will be moffc 
 dreadful. A due fenfe of God's mercy fortunately 
 interpofed, and determined his choice : " Let us 
 fall now into the hand of the Lord, for his mercy 
 is great, and let me not fall into the hand of man.'* 
 
 In this determination, David feems to have left 
 it entirely with God, to vifit him either with fa- 
 mine or peftilence ; for he deprecates neither of 
 
Part II. mmberiu^ the People. 179 
 
 them, but earneftly begs that he might " not fall 
 into the hand of man" — under the power of his 
 enemies; to flee three months before them, while 
 they purfued. 
 
 The reafon he affigns is both a rehgious and a 
 prudent one ; the Lord's " mercies are great," and 
 he beheved, that in the midft of his judgment he 
 would remember his mercy. But from men, from 
 the neighbouring nations, no mercy could be ex- 
 pelled, Ihould he become expofed to their malice, 
 or fubjefted to their power. Their countries had 
 been overrun, their fortified cities demolifhed by 
 his vidlorious armies. Eagerly would they feize 
 the opportunity of fatiating their revenge, and re- 
 turning that havock and defolation on Ifrael which 
 they had experienced from them. 
 
 Belides; to a king and a conqueror, nothing 
 tould be more humiliating than to flee before an 
 eAemy whom he had often vanquiflied ; to be chafi 
 ed by thofe whom he ufed to purfue ; to receive 
 the law of conqueft from thofe nations on whom he 
 had formerly impofcd the yoke of fubjeclion. 
 
 To this mortification, the confideration of ano- 
 ther circumflance of no fmall importance mufl be 
 added — the diminution of military ftrength which 
 muft happen in the flaughter of a three month's 
 purfuit — the ravaging of the country — the capti- 
 vity of the people — and the demolition of fortified 
 cities. 
 
 Whatever may be thought of the phantom of 
 jnilitary gloiy, thefe are real and diflrefling evils. 
 
^'%T> OI?fervations on DavitTs Dif. IV". 
 
 from which the country would not recover, but by 
 time, and care, and expenfe. And as to the fecu- 
 rity of large and difcipHned armies, much would 
 that be leiTened by their reduction, and more by 
 the dejedlion of fpirits which muft enfue from fo 
 long and defolating a calamity. How would thofc 
 men who were left ever recover their military con- 
 fidence, or dare to look an enemy in the face from 
 whom they had fhamefuUy fled ? 
 
 Prudently, therefore, as well as pioufly, did Da- 
 vid determ^ine, when he committed himfelf and his 
 people to the correction of God's own hand, rather 
 than endure the unrelenting malice of enraged and 
 vidorious enemies. God, he knew, would corre6t 
 not to deftroy, but to reform ; and though he pu- 
 nlih for a time, he would " turn at the laft, and 
 be 2;raciGus unto his fervants." 
 
 Be this our comfort in all our diflrefles ; in all 
 the afflidlive difpenfations of God's providence — 
 that his mercies are great — that he does not wil- 
 lingly afflifl: the children of men — that though his 
 goodnefs may fee it necelfary to corred: them for 
 their fins in this life, it is not to deftroy but to re- 
 claim them, by taking off their confidence from 
 this world, and fixing it on himfelf, who alone is 
 able to preferve them from, the diftrelTes of this 
 life, and from the ever-during anguifh of fm and 
 guilt in the life to come. 
 
 Let us, then, place our confidence where it is 
 due i and, renouncing all dependence for happinefs 
 pn the world, its riches, its pleafures, its power. 
 
part II. iiumhering the People, l8i 
 
 its hlghcfl: and mod profperous ftatc, let us look 
 to him who made usj in whom we live; from 
 whom we receive all that we enjoy ; in whofe hand 
 is the management of all things, the difi)oral of all 
 
 events in time and in eternity — God Almio^hty 
 
 the only and all-gracious iburce of happinefs to all 
 his creatures. 
 
 ttJ0^ 
 
DISCOURSE IV. 
 
 TART THE THIRD. 
 
 OBSERVATIONS ON DAVID's NUMBER- 
 ING THE PEOPLE. 
 
 2 Sam. xxiv. 15. So the Lord fent a pejiilence upon 
 IJrael^ from the morning even to the time appointed-, 
 and there died of the people from Dan to Beer-fJie^^ 
 ba, feventy thoujand men. 
 
 D 
 
 'AVID had no fooner made his determination 
 to Gad, by requefting to " fall into the hand of 
 the Lord, and not into the hand of man," than 
 God, in whofe hand are the ilTues of life and death, 
 of ficknefs and health, fent a peftilence on Ifrael, 
 through their whole countrj'-, from one extremity 
 to the other: and fo fevere and mortal was the 
 difeafe, that it killed, in a few hours, feventy thou- 
 fand men. That the peftilence began the very 
 morning on which Gad came to David, and im- 
 mediately on David's making his election of one 
 of the three judgments which the meffage of the 
 Prophet had offered to his choice, is evident : but 
 how long it continued doth not fo certainly appear- 
 
Part III. Ohfervations, ^c, ' 183 
 
 According to our Bible, " the time appointed'" 
 for its continuance Icems to be three, days j and 
 yet there is, from the hiftory itlclf, ftrong realbn to 
 fuppofe it did not continue one fixth part of that 
 time. For if we look to the hiftory, no night will 
 appear to have intervened, from the delivery of the 
 meffage of the Prophet, to the making of the 
 atonement at the threlhing-floor of Araunah — 
 all feems to have been traniacted by the light of 
 one day. 
 
 When David chofe to fall into the hand of God, 
 and not into the hand of man, it was becaufe the 
 Lord's " mercies are great." Had the peftilence 
 continued the whole term of three days, there would 
 have been nothing in the event to anfwer the ftrong 
 faith and confidence which David placed in the 
 mercy of God. For though God might have 
 been merciful in not inflidting more judgments, or 
 feverer ones, or in limiting the continuance of the 
 peftilence to three days, there would have been no 
 mercy ihown in mitigating the fentence denounced ; 
 and yet that was evidently the mercy in which Da- 
 vid confided. " The Lord's mercies," faid he, 
 " arc great, and, therefore, he trufted he would 
 not extend the execution of the dreadful punilh- 
 ment to its utmoft limit : and fo firm a faith, fo 
 implicit a confidence in the mercy of God, iurely 
 found fome return from infinite goodnei's. 
 
 We are informed by the hiftory, that when the 
 Angel, who executed the divine decree, ftretched 
 out his hand over Jeruialem, to fmite it with the 
 peftilence, " the Lord repented him of the evil. 
 
1 84 Ohfervattons on David's Dlf. IV* 
 
 and faid to the Angel that deflroyed the people, it 
 is enough : flay now thine hand." Had the 
 plague continued three days, it would have run its 
 fiill courfe, and could not, with any propriety, have 
 been faid to have been ^f^^jv^^; nor could it have 
 been faid, that " the Lord repented of the evil,'* 
 if the full term of time allotted to that evil was 
 fulfilled in the execution of it. 
 
 To folve this apparent difficulty, the Hebrew 
 critics have obferved, that the word which we have 
 tranflated, " the time appointed," is often ufed in 
 the Hebrew Bible to exprefs, the lime appointed for 
 their religious ajfemblies. They, therefore, under- 
 fiand, that the plague continued from the morn- 
 ing to the time appointed for offering the evening fa- 
 crifice — the ninth hour of the day, according to the 
 Jewiih reckoning, anfwering to our three o'clock 
 in the afternoon. So that the peftilence was, by 
 the mercy of God, flayed about the middle of the 
 afternoon of the fame day on which it began. 
 
 If we fuppofe Gad to have attended on David 
 at eight o'clock in the morning, it is probably as 
 early as the ceremony of a court would permit : 
 one hour may be allowed for his conference with 
 the king; and then the plague 'oegan at nine: 
 from nine to three o'clock in the afternoon are fix 
 hours. Or, if an earlier hour, fix in the morning, 
 be allotted for Gad's attendance, or for the begin- 
 ning of the plague, there will be but nine hours 
 till it ceafed. — Fully, therefore, did the event juf- 
 tify the pious faith and holy confidence of David» 
 
Part III. Kumhring the People. 185 
 
 when he fald, *' Let us fall now into the hand of 
 the Lord, for his mercies are great." 
 
 I know nothing that can reafonably be objected 
 to this interpretacion, unlefs it" be drawn from what 
 is faid of God's repentin?. Should it be thought 
 to afcribe levity of will to Almighty God, and that 
 to change the decree he had once made, through 
 pity and an unwillingnefs to fee men fuffer under 
 the infficlion of thole judgments whix:h his wifdom 
 and ooodnefs had determined to be beffc for them. 
 
 o 
 
 argued weaknefs in the divine nature; 1 beg that 
 what was faid concerning the purpofe of God when 
 he inflicts puniHiment on fmners in this world> 
 hiay be brought to remembrance — God puniflieth, 
 not to deftroy, but to reform. 
 
 If, indeed, he Ihould fee that no chaflifemcnt 
 would produce amendment, but would harden in- 
 fbead of reclaiming, it ought to be no wonder, if 
 the fentence of exciiion ihould pafs againft the 
 guilty perfon or nation. For why fhould God 
 continue to corrcft, if corredion do no good? 
 Why punifli, if punilhment only harden the heart 
 in iniquity, and enhance guilt } 
 
 The judgments of God in this world (and with 
 them only are we at prefent concerned) are intended 
 to fupport his moral government; to convince the 
 inhabitants of the earth that he is the Maker, the 
 Preferver, the Governor of all things — the Lord 
 God Almighty — the only objeil of adoration, the 
 only fource of happincfs; and alfo to vindicate the 
 juftice, and equity, and rnercy of all his ways to 
 man. 
 
 Bb 
 
2 86 Obfervations on David's Dif. IV. ■ 
 
 Suppofe, now, the judgments of his providence 
 to have no eifed: in reforming an obftinately impe- 
 nitent perfon or nation ; fuppofe further, that he 
 fees they never will have fuch an efFeft : why 
 fhould not that perfon or nation be cut off? why 
 Ihould they be left to corrupt others, and bring 
 reproach on the juftice and government of God ? 
 What reafon can be given, why he who is the Lord 
 o^ life and death, fliould not remove them from 
 the earth, in fuch manner, and by fuchlneans, as 
 in his wifdom he fees beft calculated to anfwer the 
 gracious intentions of his goodnefs to the works 
 of his hands ? 
 
 " Why fhould you be flricken any more ?" faid 
 Ifaiah, in an after period, to the nation of Judah ; 
 " you will revolt more and more : the whole head 
 is fick and the whole heart faint." No good prin- 
 ciple, it feems, was left by which to mend them ; 
 no fcnfe of duty to God on which his judgments 
 could operate to xcioxrfi them; no fentiment of 
 piety, no wifh of hoiinefs remaining, on which the 
 divine and almighty Spirit of God could lay hold, 
 to bring them to repentance and a better mind — 
 " From the fole of the foot even unto the head, 
 there was no foundnefs," nothing but the incurable 
 *' wounds, and bruifes, and putrefying fores" of 
 fin and impenitency. 
 
 That this was the cafe of Pharaoh, the obdurate 
 king of Egypt, we know from his hiftory. The 
 more he was correded, the more he revolted ; the 
 more he was punifhed, the more he refufed correc- 
 tion, till deftrudion fwept him away. Such, alfo. 
 
Part III. ntimheiing the Peofle, 187 
 
 was the cafe of the inhabitants of Canaan whom 
 the armies of Ifrael drove from their country. The 
 meafure of their iniquity was full: they were ripe 
 for deftrudlion, when the vengeance of God was 
 executed on them by the arm of Jofhua. And 
 fuch, at laft, was the cafe of unhappy Jerufalem. 
 
 Ever ready was God to blefs and proteft his be- 
 loved Ifrael, to flrengthcn them in profperity, to 
 build them up in happinefsj but they renounced 
 that virtue and piety, they rejected that religion 
 and fear of God, on which alone happinefs can be 
 built. They refufed correction ; they hated to be 
 reformed ; they became irreclaimably hardened in 
 fin; and the fentence of God pafled againft them, 
 "O Jerufalem! Jerufalem!" cried the meek and 
 gracious Saviour of the world, ^' how often would 
 I have gathered thy children together, even as a hen 
 gatheceth her chickens under her wings, and ye 
 would not I Behold, your houfe is left unto you 
 defolate." — And dcfolate was it made by the Ro- 
 man armies. Wherever the Jews were, there the 
 eagles gathered together, and flocked round them, 
 and preyed upon them, till they were utterly 
 confumed. 
 
 Nor mufl we think that any thing fingular hap- 
 pened to the Jews or old Canaanites. Similar 
 judgments of God put an end to the empire and 
 power of the Babylonians, AfTyrians, Tyrians, Car- 
 thaginians, and many other old and later nations; 
 and, at laft, to the all-conquering Romans, to 
 whom moft of the nations of the European and 
 Afiatic world have fucceeded. 
 
1 88 ObfervatidHS on David's Dif. IV. 
 
 God is the fame yeilerday, to-day, and for ever. 
 His nature changeth not, nor do the maxims of 
 his government alter. He is ftill the fovereigii 
 Ruler of the univerfe, and ftill his judgments are 
 m all the earth. If the modern nations of the 
 world follow the vices of antiquity, and tread in 
 the fteps of their enormous corruption, abandoned 
 principles, and profligacy of manners, they muft 
 partake in their punilhment alfo — " except they 
 repent, they fhall all likewife periih." 
 
 Bat when the chaftifements of God anfwer the 
 purpofe for which they were fent, by producing re- 
 pentance, and fuch amendment of life as God will 
 accept, their end is accomplifhed : of courfe they 
 will ceafe; for fhould they continue, they would 
 no longer be punifhnient j they would become cru- 
 elty. 
 
 That the peftilence which God fent on the If- 
 raelites did produce its proper effeft — did bring 
 both David and his people to a true and penitent 
 fenfe of their wickednefs and guilt before God, wc 
 have a right to conclude from the event — " God 
 repented him of the evil, and faid to the Angel 
 that deftroyed the people, it is enough; ftay now 
 thine hand." The end of the peftilence was an- 
 fvvered. With penitence and humility, with weep- 
 ing and mourning, they bewailed and renounced 
 their fins, and turned unto the God of their falva- 
 tion. 
 
 But there is more than the bare event on which 
 to build this opinion. 
 
 When David received the meffage of Gad, he 
 
Part ni. numbering the People. 189 
 
 became fenfible of his fin in numbering the people, 
 and deeply penitent on account of it. We fliall 
 do no violence to the nature of God, nor brins 
 any charge againft the juftice of his government, 
 by fuppofing that, if David had been the only per- 
 fon concerned, his fin, upon his fincere repentance, 
 would have been paflTed over without punifhment. 
 And, in truth, we do not find that the judgment 
 of the peftilencc fell particularly on him or any of 
 his family. But David was a public perfon — the 
 head of his people. They had finned, and the an- 
 ger of the Lord was kindled againft them. It was, 
 therefore, neceflary they fhould be brought to re- 
 pentance — reclaimed from their evil ways to a fenfe 
 of their duty J and, in their fuffering, David fuf- 
 fered alfo. 
 
 Whether we fiippofe that Gad left David after 
 his conference, or, as feems to be mod probable, 
 continued with him, there can be no doubt that 
 the compunftion of heart his mefi^ige had excited, 
 remained (Irong upon him — fo ftrong, that he ap- 
 pears to have aflembled the Elders of the people — 
 the Sanhedrim probably of Jerufalem— and to have 
 clothed them, with himfelf, in fackcloth, to depre- 
 cate the threatened vengeance of God. 
 
 For, the next circumftance recorded is the vi- 
 fible appearance of an Angel in the middle region 
 between the heaven and the earth, having a drawn 
 fword in his hand fi:retched over Jerufalcm, to finite 
 it with the peftilence. When " David and the 
 Elders of Ifrael, who were clothed in fackcloth,'* 
 in token of their deep humility and contrition for 
 
^go Ohfervaticns on David's Dif. IV. 
 
 their fins, faw the Angel, they " fell on their faces." 
 I Chion. xxi. i6. 
 
 Here is every appearance of holy fear, firm trufl, 
 humble fefignation, and unfeigned repentance, both 
 on the part of David and of the Elders, that poffi- 
 bly could be fhown. It was fuch as God was pleafed 
 to accept, and to flop the progrefs of the deflroy- 
 ing Angel. Not that God had changed his pur- 
 pofe— His purpofe was to reform, and bring home 
 to himfelf the nation of Ifrael, which had, like lofl 
 Hieep, erred and flrayed from him. But the na- 
 tion had changed its ftate, and the purpofe of 
 God was accomplifhed in their repentance. 
 
 One circumflance of David's condud, noted in 
 facred hiflory, is particularly afife6ling. When he 
 faw the Angel in the act of fmiting Jerufalem, be- 
 ing confcious that the people, through the coun- 
 try, were momently falling by premature death 
 infiidled by the vengeance of God, the thought that 
 they fuffered through his fault rufhed on his mind, 
 and pierced his heart with unutterable grief. Like 
 a good man, the father as well as the king of his 
 people, he confiders himfelf not as the partner of 
 their wickednefs, but as the only offender. To 
 God, in whom he trufled that he would mitigate 
 the fentence he had pronounced, he addrefTed the 
 fentiments of his contrite heart : " Lo, I have fin- 
 ned, and I have done wickedly." I commanded 
 the people to be numbered : " but thefe (heep, 
 what have they done ?" Few, if any of them, were 
 concerned in that fatal bufmefs. " Let thine 
 hand," O Lord, " I pray thee, be againfl me, and 
 
Part III. numbering the People. T91 
 
 ^ainft my father's houfei" but not againft thy 
 people. 
 
 Nothing can give greater pain to a religious 
 mind, than the confcioufneis of having led others 
 into fin : the deepeft contrition, the bittereft for- 
 row, will ever attend the full fenfe of it. But when 
 this mortifying recollcflion comes home to a per- 
 fon in high office, a king, a governor, a ruler, a 
 diredor of the people, to any one who ought to be 
 an example of goodnefs to others, double will be 
 the portion of its bitternefs. 
 
 Judge, therefore, of the pangs of David's heart, 
 how fliarp, how fevere, how humiliating they muft 
 have been. Inflead of checking the licentioufnels 
 of his people, and reflrlining them within that line 
 which their holy religion marked out for them, he 
 had fet them the example of pride and felf-confi- 
 dence. Inflead of fetting before them a pattern 
 of temperance, fobriety, and felf-denial, he had 
 carelefTly left them to riot, after his example, in 
 the fenfuality of luxury and diffipation. Inflead of 
 teaching them dependence on God for proteclion 
 and fafety, he had led them to rely on the military 
 character of their king, and to trufl to the num- 
 ber and valour of his armed men. 
 
 Of thefe circumflances David muft have been 
 confcious ; and, when he faw the people fall by the 
 wrath of God, in a peftllential difeafe — a difeafe 
 brought inftantly on them by the pride and vanity 
 of his own heart j that confcioufncfs pierced his 
 mind with pangs too great for utterance, and al- 
 noft too great for mortality to bear. 
 
192, Obfervations on David's Dif. IV» 
 
 He knew — what every obferver of the flate of 
 *^uman fociety muft know — how great the influ- 
 ence is, how widely extended the example of men 
 eminent in flation or charafter : that their fenti- 
 ments would be adopted, their manners imitated, 
 their conduct in life copied, and followed by thofe 
 who were able, and by many who were unable to 
 bear the expence : that no human wifdom or fore- 
 light could reach the extent of the operation of 
 fuch a power, or fee where its effefts would ceafe : 
 that, let the example be fuch as coincided with the 
 corrupt paffions and tempers of human nature, it 
 would defcend from rank to rank among the peo- 
 ple, till the whole community was corrupted and 
 debauched by it. 
 
 Such refleftions muft have occurred to David : 
 and as he knew his own example had not, in all 
 inftances, been fuch as became his ftation and cha- 
 racter, either as a king, or a fervant and prophet of 
 God, they muft have added greatly to the anguifh 
 of his mind for his foul offence. He now faw evi- 
 dently the truth of a pofition, which he probably 
 had ever owned in theory, though he had not al- 
 ways regulated his practice by it — that great fins,, 
 in which we long continue without repentance, 
 will not fail to bring the judgments of God upon 
 the guilty. — This he faw, and this he felt. 
 
 Be this a caution to all men, not to let their in- 
 fluence and example be a fnare to others, and lead 
 them into fin; left the bitternefs of David's re- 
 pentaiice, if not the weight of his punifliment, 
 become theirs. We are not kings nor governors; 
 
Part III. numbering the People, 193 
 
 but every man has fome degree of authority or in- 
 fluence. Be that authority and influence employed 
 to reftrain hcentioulnefs and vice, to enforce the 
 prav5tice of virtue, to recommend the duties of rc- 
 hgion to all with whom they converfe. They will 
 thereby efcape the horrid guilt of leading others 
 into fin, fecure to themfelves the confcious appro- 
 bation of their own hearts, and have the approba- 
 tion and favour of God for their reward. 
 
 The hiflory informs us, that there died in this 
 pefhilence feventy thoufand men. 
 
 Remarkable was the procedure of divine juftice 
 in this matter, and highly worthy of our moft ferr- 
 ous regard :_and happy will it be for us, if it mak« 
 fo deep an imprefTion on us, as to regulate our prac- 
 tice through life. David prided himfelf in the 
 number of armed men he could bring into the field : 
 on them he placed his confidence ; and that ill- 
 placed confidence feduced his heart from God« 
 And, behold, of thofe very men on whofe num- 
 ber and valour he relied for protection 3 who, he 
 hoped, would be ample fecurity againfl all his ene- 
 mies; feventy thoufand are, in a few hours, fwept 
 away by the blafl of God's difplealure. — Vain are all 
 dependencies when God is not with us — idle are 
 all expectations that are not derived from his power 
 and goodnefs. 
 
 Nor is this true in military affairs alone, or in 
 the concerns of kingdoms and Hates. It is equally 
 true in all the bulinefles and occupations of life. 
 When we marnage them according to the will of 
 God, and in humble dependence on his goodnefs, 
 Cc 
 
1 94 Ohfervations on David's Dif. IV. 
 
 they are in a right train, and we may cheerfully 
 hope for his favour and prote6tion. But if we 
 leave him out of the account, and truft to the crea* ^ 
 tures of his hand, to the exertions of our own 
 llrength, or contrivances of our own wifdom for 
 happinefs, or fecurity againfl the evils of life, wc 
 do juft what David did when he numbered the 
 people. 
 
 And mercifiiily would God deal with us, if he 
 reclaim us to our duty by trouble and affliftion; 
 if he bring us home to himfelf by pain and forrow, 
 if, to convince us of our dependence on him, he 
 ftrike away the props of all worldly hopes from 
 under us, and oblige us to catch at him for fupport. 
 
 No fooner had the Angel, at the command of 
 God, ftayed his hand which was ftretched out over 
 Jerufalem, than Gad, by order of the Angel, (Chro- 
 nicles) diredted David to " go up and build an al- 
 tar unto the Lord in the threfhing-floor of Arau- 
 nah the Jebufite." On this altar, as the fequel in- 
 forms us, David offered burnt -oferings — offerings 
 of expiation and atonement for fm; dind. peace-of- 
 ferings — offerings of thankfgiving to God for his 
 goodnefs in regarding the contrition and penitence 
 of his people, in accepting an atonement for their 
 fm, and in Haying the hand of the Angel of de- 
 flrudtion. 
 
 St. Paul hath remarked, that, " without (bed- 
 ding of blood, there is no remiffion" of fin. (Heb. 
 ix. 2 2.) The meaning of St. Paul is, that the law 
 knew of no atonement, had appointed no expia- 
 tion for fm but the blood of fome animal, flain as 
 
Part III. numbering the People, 19^ 
 
 a fubftitutc for the offender. He hath alfo faid, 
 ** It is not poffible that the blood of bulls and of 
 goats fliould take away fins/' and, we may add, 
 of any other animal, by any power or virtue of 
 its own. Yet, if we trace this matter up, we fliall 
 find that bloody facrifices — the taking away the life 
 of fome animal, by fhedding its blood as a facri- 
 fice of atonement for fin, were ever in ufe, till after 
 the coming of Chrifti not only under the law of 
 Mofes, and among the Jews, but prior to that law, 
 and among all nations. 
 
 By the hiflory of the Bible, facrifices may be 
 traced up tq within a little while after the defec- 
 tion of Adam. And as it is confefled that they 
 are unnatural and unreafonable, that is, could ne- 
 ver have been diftated either by reafon or nature, 
 we muft refer them to the inflitution of God. Of 
 this inftitution, the moft probable time is, when, 
 God gave the promife of a Saviour to Adam and 
 Eve, under the chara6ter of the bruifer of the 
 ferpent. 
 
 This Saviour, in procefs of time, came into the 
 world, and made atonement for fin by facrificing 
 the fallen nature of Adam, fubjeding it to death, 
 the threatened penalty of his tranfgreffion. Of 
 this facrifice of Chrift once made, all animal facri- 
 fices made according to the inftitution of God, 
 were typical, and from it borrowed all their virtue. 
 But the true facrifice of atonement having been 
 made and fully completed by the fliedding of the 
 blood of Chrift, the animal facrifices which were 
 typical of it, and looked forward to it for virtue^ 
 
19^ Ohfervatlons on David's Dif. IV. 
 
 and efficacy, being fulfilled in their archetype, of 
 courfe ceafed, and were done away. In their ftead, 
 the old thank-offering of the fruits of the earth re-' 
 mains in the Church of Chrifl — bread and wine — ■ 
 broken, offered, and (anftified to be a memorial 
 before God of the death of his Son for fin, to thank 
 him for all the benefits of his death, and to make 
 all faithful receivers partakers of them. Therefore 
 is this facrifice of the church fhiled the Eucharifl — 
 the facrifice of praife and thankfgiving. And as 
 all the bloody facrifices of animals looked foi*ward 
 to the facrifice of Chrift, as being types of it, fo 
 the facrifice of the Eucharifl looks back to the 
 fame facred and bleffed event, as to the great ori- 
 ginal, of which it is the reprefentation, and from 
 which it draws all its virtue and efKcacy. 
 
 To return — It was remarked, that by fending 
 the prophet Gad, David's feer, to deliver his mef- 
 fagc to him, God gave us an undeniable proof of 
 his regard for his own miniflers : here he hath given 
 us the fame proof of his regard for his own infl^itu- 
 tions. He had accepted the penitence and humi- 
 liation of David and the Ifraelites, and had com- 
 manded the Angel of death to ftay his hand ; yet 
 he would do honour to the initituted means of 
 atonement. By his Angel he ordered Gad to di- 
 rect David to build an altar, and have the accuf- 
 tcfmed facrifices offered for fin, in a place of his 
 own immediate appointment. 
 
 I note this latter circumflance, becaufe the ta- 
 bernacle and altar on which the Ifraelites were or- 
 dered to offer their facrifices of atonement, were 
 
Part III. number '.ng the People. ip7 
 
 then at Gibeon, and on the prefent emergency out 
 of their reach : to obviate that difficuky, God in- 
 terpofed his own dircdlion. i Chron. xxi. 20. 
 
 Hence one leffbn may be learned ; and I hope 
 it will be thought an important one — not to de- 
 fpife the inftitutions of God — not to neglect the 
 ordinances of our holy religion. That God can 
 blefs us and fave us without them, I well know. 
 The queftion is, what he hath promifed to do? 
 
 That God could have faved the Ifraelites from 
 the peflilence, without the altar and facrifices in 
 the threlhing-floor of Araunah, there can be no 
 doubt. Nay, the deftroying Angel was reftrained; 
 the peftilence was flayed. Yet, I prefume, every 
 perfon will fuppofe with me, that, had David re- 
 fufed to build the altar and offer the facrifices ac- 
 cording to the divine dired:ion, becaufe God could 
 fave without them, becaufe the peftilence was al- 
 ready ftaycd, becaufe he could not fee the reafon 
 and neceflity of them, the Angel would again have 
 employed his deftrudtive fword in executing the 
 decree of his Mafter. 
 
 Thoughtlefs man z&ls what neceflity there is for 
 prayer, for public worfhip, for facraments ? God 
 knows our wants whether we pray to him or not, 
 and can fave us without prayer, and worfhip, and 
 facraments, as well as with them ; and fuch is his 
 goodnefs as well as power, that we may reft afTured, 
 he will do fo. 
 
 The difpute is not about the goodnefs or power 
 of God, what he can do ; but what he hath promifed 
 he will do, and what he requires us to do. 
 
apS Obfervations on Davids Dif. IV. 
 
 Public worfhip is intended to recognize God as 
 the Creator, Preferver, and Sovereign Ruler of all 
 things; thereby to preferve and flrengthen our 
 faith, and hope, and trufl in him, as our almighty 
 protedor, moft merciful preferver, the author of 
 all good, the fountain of all happinefs. Of thefe 
 fentiments and tempers, love and obedience will be 
 the natural confequence : it is, therefore, neceflary 
 that they be produced, and ever growing and in» 
 creafmg in us, that our love and obedience may 
 be as full and perfect as the flate of humanity will 
 permit. 
 
 The facraments of the church, and the prayers 
 of the clofet have the fame tendency ; they alfq 
 mend the heart, by increafmg thofe divine tem- 
 pers and devout affections for which we pray, which 
 we comrnemorate, and on which we meditate in 
 the holy facram.ents. By increafing thefe tempers 
 and affections, we fhall increafe our difpofition and 
 endeavour to live in them; we. fhall flrengthen the 
 fenfe of our dependence on God, and prepare our- 
 felves for a greater and more ready reception of the 
 graces, motions, and infpirations of the Almighty 
 Spirit of God, the beginner, the promoter, the per- 
 fe<5ter of every thing that is, or can be good in 
 man. 
 
 To fpeak more particularly of prayer — To fup- 
 pofe that the defign of prayer is to prevail on God 
 to alter his plans, and to deal with us, not accord- 
 ing to his own wifdom and gocdnefs, but accord- 
 ing to our weak and often ill-judged petitions, 
 is an idle whim, and ought never to enter the head 
 
Part IIL numbering tks Psople, it^^ 
 
 of a reafonable man. God will ever do what is 
 right, both to us and to all his creatures, whether 
 we pray to him or not. If prayer produce in us 
 holy, and divine, and heavenly affcdtions, and ex- 
 cite us to live a holy, heavenly, and divine life, it 
 opens the way for God to treat us as perfons pof- 
 fefled of thofe affedions, as leading that life ; to 
 give us many good things fuitable to our (late ; 
 particularly, more manifold gifts and graces of his 
 Holy Spirit, which, were thofe divine tempers 
 wanting in us, would do us no good, becaufe we 
 Ihould make no ufe of them. 
 
 The effedt of prayer is, therefore, to change and 
 mend our own hearts, to alter our ftate toward God, 
 to make our tempers and lives more holy and hea- 
 venly, and thereby to prepare and enable us to re- 
 ceive and comply with the motions and infpirations 
 of his Holy Spirit in us ; not to alter and change 
 the purpofes or defigns of God towards us, which 
 ever are to do us gqod by all the means which in- 
 finite power, and wifdom, and goodnefs, and love, 
 can exercife. 
 
 " God refifteth the proud, and giveth grace to 
 the humble." If, therefore, we wifli to receive the 
 grace of God in our hearts, we mud empty them of 
 all pride, and we muft live in all habits of humility. 
 The proud heart is too full of its own importance 
 to admit the grace of God into it. It is only with 
 the humble foul, empty of vain, felf-aggrandizing 
 views, that his grace and fpirit can dwell. To ob- 
 tain this flate, prayer is a principal inftrument. 
 To pray for humble fentiments, exercifeth them, 
 
200 Ohfa'vatioiis on David* s Dif, I V*^ 
 
 ■ and enforces the neceffity of living m them; for It 
 wouid be a fhame, not to live as we pray — not to 
 exercife, in the daily habits of our converfation, 
 thofe fentiments, defires, and tempers which dic- 
 tate our prayers. Now, whatever fentiments and 
 habits are in continual exercife, will grow and in- 
 creafe in ftrcngth : this is the order and ftate of 
 our nature. 
 
 All Chriftian virtues are in the fame flate with 
 regard to us, that humility is in. If the heart be 
 full of the oppofite vice, they neither can grow, nor 
 enter there. Conftant and earneft prayer will have 
 the fame effed on them all that it hath on humi- 
 lity. It will expel from the heart whatever op- 
 pofes them ; it will produce and increafe them in 
 us -y it will invite the Holy Spirit to come to us, 
 to dwell with us, to rule and govern our hearts in 
 the fear of God ; and it will make us fufceptible of 
 all his divine motions, and attentive and obedient 
 to them. 
 
 And now let me, in my turn, afk thofe perfons 
 who can fee no neceffity for prayer and facraments, 
 becaufe God is good and powerful, and can and 
 will do what is right and beft, whether we worfhip 
 and pray to him or not, why, upon the fame prin- 
 ciple, not leave off to eat and drink ^ What ne- 
 ceffity is there for either ? Man doth not live by 
 them alone, but by the power of God, who can 
 as eafily preferve life without them as with them. 
 
 Would the man, then, ad reafonably who fhould 
 attempt to live without eating and drinking, be- 
 caufe God can fupport him without food ? Full 
 
Part III. mimhering the People. zor 
 
 as rcafonably as he ads with regard to his natural 
 hfc, does -that perfon aft who expcds to live the 
 Chriflidn life without prayer and facraments, be- 
 caufe God can fave him v/ithout them. ^^ 
 
 Eating and drinking are neccilary for us, becaufe 
 God hath appointed them for the lupport of our 
 natural life. And prayers and facraments are nc- 
 cefTary for us, becaufc God hath appointed them 
 to be the fupport of our fpiritual life. He who 
 biefleth his own appointment in the one cafe, will 
 alfo blefs it in the other, and make it effcftual to 
 the purpofe for which he intended it. 
 
 It will be our wifdom to follow the directions of 
 God. He who made and redeemed us, knows beft 
 wliat is right for us. To fet up our own imagina- 
 tions, and fuppofe we know better what is good 
 and proper for us than he does, will be our folly ; 
 a folly of which we mufl deeply repent, or for which 
 we muft feverely fuffer. 
 
 ta^'-^ 
 
 Dd 
 
DISCOURSE IV. 
 
 PART THE FOURTii, 
 
 OBSERVATIONS ON DAVID's NUMBER- 
 ING THE PEOPLE. 
 
 z Sam. xxiv. 25. And Davidhiillt there an altar unto 
 the Lord, and offered burnt-offerings and peace- 
 offerings : fo the Lord was entreated for the land^ 
 and the -plague was Jiayed from Ifrael. 
 
 HEN David went up, by the dIre<5lion which 
 Gad, in the name of God, had given him, he 
 found Araunah, with his four fons, at the floor, 
 threfhing wheat. They had feen the Angel in the 
 air, with his drawn fword, threatening Jerufalem; 
 and, terrified at his appearance, had endeavoured 
 to hide themfelves. Seeing the king approach, 
 Araunah went to meet him, and bowed himfelf 
 before him. 
 
 The hiftory calls Araunah a Jebufite. — It is to 
 be recolle6led, that about thirty years before this 
 time, in the beginning of his reign over Ifrael, Da- 
 vid took Jerul'alem, whofe former name appears 
 
Part IV. OhfervationSj \^c. 203 
 
 from Chronicles to have been Jebus, from the Jc- 
 bufites, and made it the feat of his royal rcfidencc. 
 Moft probably the family of Araunah, if not he 
 himfelf, conciliated the favour of David on that 
 occafion, and were permitted to remain in the coun- 
 try, and retain their pofl'eflions. 
 
 The Jews had a tradition that he was of the 
 royal family of the Jebufites, and that he became 
 a zealous profelyte to their religion. The latter 
 circumflance is highly probable, and the former 
 one feems to be diredlly fupported by the twenty- 
 third verfe of the context — " All thefe things did 
 Araunah, a king, give unto the king." However 
 this may have been, he certainly was a man of a 
 refpedtable and 'ireligious chara<5ler, of confiderable 
 wealth, and great generofity. 
 
 Having done honour to the king, he requcfted 
 to know the purport of his vifit. Being informed 
 it was on a religious account, to purchafe the threlh- 
 ing-floor of him to build an altar to the Lord, 
 that an atonement might be made for his own fin, 
 and for the fin of the people, as God had directed, 
 and an entire flop put to the ravages of the pef- 
 tilence, his heart inftantly opened to the foft emo- 
 tions 'of religion and humanity. Senfible of the 
 piety of the defign, of the urgency of the occafion, 
 of the neceffity of obeying God, he wafted not 
 the time in bargaining, but freely gave the floor, 
 the oxen, the threlhing inftruments, and the wheat, 
 that no time might be loft in providing what was 
 neceffary for a work fo immediately ordered by God 
 himfelf. To his generous gift he added his devout 
 
2L04 Obfervations on David*s Dif. IV. 
 
 prayer for the divine acceptance of David's facri- 
 fice. 
 
 Whether we conlider the piety, the humanity, or 
 the generofity of Araunah*s condud, we (hall find 
 much to admire and praifej and, I hope, on all 
 proper occafions, to imitate. A perfon, carelefs of 
 the difcharge of his duty to God, would have put 
 no confidence in addreffes and fupplications to him, 
 and would have been very indifferent whether any al- 
 tar were built, or any facrifices offered. Had not the 
 tender feelings of humanity expanded themfelves 
 in his heart, he would have cared but little whe- 
 ther the peftilence raged or ceafed : his own fecu- 
 rity would have been all his concern. And, had 
 an avaricious temper governed him, inflead of giv- 
 ing without price, he would have feized the occa- 
 fion with eager hopes of making a good bargain. 
 
 The wealth of the king, the preflure of the pre- 
 fent circumftances, his threfhing-floor the only 
 Ipot that could fulfil the command of God — all 
 thefe circuhifliances would have preiTed hard on an 
 ungenerous mind, and tempted it to extort the 
 higheft pofTible price. But no fuch confiderations 
 entered the generous heart of Araunah; with the 
 piety of a faint and the munificence of a monarch, 
 he inflantiy obeyed the call of religion and hu- 
 manity. 
 
 But, however pious and well intended the gene- 
 rofity of Araunah may have been, it fuited not the 
 difpofition or fituation of David to accept it : . he 
 therefore excufed himfelf, and faid, " Nay; but 
 I will furely buy it of thee at a price; neither wJU 
 
Part IV. numbering the People. 205 
 
 I offer burnt -offerings unto the Lord my God, of 
 that which doth cofl me nothing." 
 
 Let it here be recolledled, that David had been 
 ordered to *' rear an altar unto the Lord in tha 
 tlirelhjng-floor of Araunah." The rearing an al- 
 tar unto the Lord implied the dedicatioo of it — 
 the giving or fetting it apart unto the fervice of 
 God. The dedication of the altar included the 
 dedication of the ground on which the altar flood. 
 While the ground was Araunah's, David had no 
 right to dedicate it : that is, to give it away, by 
 appropriating it to the fervice of God; nor, to build 
 an altar upon it; for no one has a right to give 
 away, or appropriate to his own ufe, that which be- 
 longs to another. 
 
 It was, therefore, neceffary that David (liould 
 become the proprietor of the ground before he 
 could, in his own right, dedicate it, or rear an al- 
 tar to the Lord upon it ; and he could become its 
 proprietor only by gift or purchafe. As a gift from 
 the generolity of Araunah, he declined to receive 
 it, becaufe of the impropriety of offering to God 
 at the expenfe of another perfon ; for that would 
 have been the real flate of the cafe, had he accept-; 
 ed Araunah's gift. His offer to give the threfli- 
 ing-floor, and oxen, &c. was not as a gift for gene- 
 ral purpofes — for David to do as he pleafed with it 
 — but expreffly for the fervice of God. The of- 
 fering, therefore, would have been Araunah's, and 
 not David's: and David, in accepting it, would 
 have been only the inflrument of prefenting the 
 
20 6 Ohjervatiom on David^s Dif. IV. 
 
 offering of another — he would have offered nothing 
 of his own. 
 
 Belides; had David availed himfelf of the gene- 
 rofity of Araunah, there would have been the great- 
 efl appearance of his wanting liberality in the fer-- 
 vice of God. It would have looked as though he 
 was glad to fave his own property, and caught ea- 
 gerly at the opportunity of being devout at the ex- 
 penfe of another. 
 
 There was, therefore, ftrift propriety in David's 
 condudl. He was directed to rear an altar for the 
 purpofe of offering facrifices of atonement for the 
 fins of himfelf and the people, that the peftilencc 
 might be flayed by the mercy of God. To him 
 the command was particularly given. He was the 
 head of the nation. He conlidered himfelf as the 
 principal, the mofl guilty offender, and he infifted 
 on doing all at his own expenfe— he would fuffer no 
 one to fhare it with him. 
 
 On this occafion David aded in exa6t conformity 
 with the diredion which the Holy Ghoft hath 
 given us by the pen of Solomon — " Honour the 
 Lord with thy fubflance ; and with the firft fruits 
 of all thy increafe;" which the Greek thus ren- 
 ders — " Honour the Lord out of thy honeft la- 
 bours ; and pay the firfl fruits to him out of thy 
 jufl earnings — out of thy fruits of juftice." 
 
 Hence it appears, that what a perfbn appropri- 
 ates to the fervice of God from the earnings of his 
 own honeft induftry, is more acceptable to God, 
 than what he hath obtained from the generofity of 
 others. 
 
Part IV. numbering the People, 207 
 
 From the example of David we may draw a lef- 
 fon of inftruflion. 
 
 The worlhip of God depends, in this country, 
 on the hberahty of chriftian congregations. The nc- 
 ceflar}' expenfes of building and repairing churches, 
 and fupporting minifters, may by fome be thought 
 heavy. In particular inftances it undoubtedly 
 is fo. 
 
 Under the law of Mofes, the precife portion of 
 ever}'' man's earning which religion required was 
 exactly afcertained, and it was efteemed by God 
 injuftice, and a robbery of him, to detain that pro- 
 portion from him. If, under the gofpel, Chriftians 
 are left more to the di(51:ates of that liberality which 
 their religion enjoins, it is certainly a very bad rea- 
 fon why they fhould atft a niggard's part with him, 
 from whom they receive all that they have, and on 
 whom they depend for all that they hope ; who 
 *alfo hath promifed to " honour thofe who honour 
 him ;" that is, to fupport and take care of thofe 
 who honourably fupport and take care of his wor- 
 fhip and minifters. And to the afore-cited paflage 
 from the Proverbs, " Honour the Lord with thy 
 fubftance, and with the firft fruits of all thy in- 
 creafe," there is an exprefs promife annexed, of the 
 particular favour and blefling of heaven to the 
 faithful obferver of it ; " fo flmll thy barns be filled 
 with plenty, and thy prefles Ihall burft out with 
 new wine." 
 
 - If we appeal to obfervation, cither of ourfelves 
 or of others, we fliall find no one inftance of a per- 
 fon's being made poor by his liberality to the reli- 
 
2o8 Ohfervations on David's Dif. IV. 
 
 gion of God, or in fupport of its minifters. What- 
 ever hath been expended, hath been amply repai'd 
 by the fecret, though fure blefling of that munifi- 
 cent Being, who " openeth his hand, and lilleth 
 all living creatures v/ith pienteoufnefs." Their 
 ftore, like the handful of meal in the bottom of 
 the barrel, and the^pittance of oil in the crufe of 
 the good widow of Sarepta, the more it was ex- 
 pended, diffipated, exhaufted in promoting the 
 -glory of God and the falvation of men, the more 
 -it has grown, increafed, multiplied, they knew not 
 \\d\N — multiplied by his hand, who, though he 
 ;work in fecret, works fo powerfully and furely, 
 that nothing can refift or defeat his purpofe. 
 
 If men are attached to this world, and feel no 
 clefire of happinefs but what arifes from it, it is not 
 -ftrange that they fhould jprize their money above 
 iall things j that they fhould be exceedingly Careful 
 ' how they part with it, except to purchafe thofe 
 •ferifual pleafures they wifh to enjoy; that they 
 •fhould' efteem their money too precious to be ex- 
 pended in building churches for the celebration of 
 the v;orfhip of God, or the fupport of his miniilers j 
 for, from thefe fources they exped: no pleafure, and 
 for heaven they have no wifh. 
 
 Or, if men who profefs themfelves Chrifliians, 
 and to have houe in a better life, have fuffered the 
 love of this world to fmother the efficacy of their 
 religion and hope in God, with worldly cares and 
 troubles, hopes and fears, pleafures and riches — - 
 though the fupport of their charaders among their 
 Chriilian neighbours, or fome other worldly motive. 
 
Part IV. numb eying the People, 209 
 
 may oblige them to do fomething — what they 
 Ihall call their ihare — in fupport of religion; yet 
 it will be only their Jliare; only what they cannot 
 help, without finking themfelves low in the eftima- 
 tion of others. From their liberality nothing is to 
 be expefted. Neceflity is their only mover; not 
 the neceflity which the command of God impofes, 
 but the fupport of their own reputation and im- 
 portance. 
 
 Urged by this neceflity, they give; but they 
 give grudgingly — their JJiare to a penny — while the 
 mind dwells on all the fums they have given on. 
 any occafion, amafl^es them into one lump, calcu- 
 lates the intereft, and reckoneth how much richer 
 and better off they fhould have been in worldly 
 wealth, had there been no religion or minifters to 
 maintain. 
 
 The fubje(5t is too invidious to be purfued. To 
 be thus backward in fupporting the church and 
 minifters of God, with whatever is neceflary for 
 the decent celebration of the homage and adora- 
 tion* due to the Almighty Creator and Redeemer 
 of men, and to the neceflitles and comfort of his 
 fervants who officiate by his authority In the con- 
 gregations of his faints, fliows a total abfence of 
 the principles of chrlftlanity from the heart. For 
 did they in any degree influence the temper and 
 dlfpofition, they would fliow themfelves in a due 
 attention to thofe things which fo nearly concern 
 the honour of God, and the falvation of men. 
 " It Is, moreover,' in diredl contradldlon to the di- 
 rection of the Apoftle, who laid, " Let him who 
 Ee 
 
no Obfervations on David's Dif. IVi» 
 
 is taught in the word, minifler to him that teach- 
 cth, in all good things :" plainly declaring the du- 
 ty of him who is taught the knowledge of falvation 
 through Chrifb, who is infkruded in the will of 
 God which leadeth unto life, and in all the ways 
 of liolinefs and piety, to minifter of his worldly 
 good things to the decent fupport of his inftrudtor, 
 and to let him want no comfortable thing, whom 
 God hath fet over him in the Church, to minifler 
 to him the offices and facraments of religion, and 
 dire(5t him in all his fpiritual concerns; that he 
 may be able to attend conftantly on his duty, 
 without being difturbed and diverted by the cares 
 of providing for his temporal fupport. 
 
 If we confider the neceffity of recognizing the 
 power, dominion, and abfolote fovereignty of the 
 Almighty Creator of heaven and earth, the pre- 
 ferver of all things, the fountain of bleffednefs to all 
 his creatures, in whom they live, and move, and 
 have their being — the infinite love and goodnefs 
 of their gracious Redeemer, the adorable Son of 
 God, who emptied himfelf of the glories of the 
 godhead, and became man, that he might deliver 
 man from the power and curfe of fin, and open to 
 him the gate of everlafting life — we muft be blind 
 and dead indeed to all fpiritual concerns, if we fee 
 not the propriety and neceflity of Chriftians meet- 
 ing together for the purpofes of public adoration, 
 on the day which God hath fandtificd to himfelf in 
 his holy Church. Of the neceflity of their having 
 fome place appropriated for their meeting, there 
 can be no doubt ; and, there ought to be none, of 
 
part IV. numbering the People. 211 
 
 the neceflity of having this place decent])' finilhed, 
 and kept in decent repair, lb tar as our circum- 
 ftances fhall permit, anfwerable to the dignity and 
 awful majcfty of that auguft Being whom we adore^ 
 To do this will require fome portion of our worldly 
 wealth ; and that portion, whatever it may be, ought 
 to be paid as a debt of Juftice, not as the gift of 
 benevolence. 
 
 A moderate portion of the pious generofity of 
 Araunah, or of the difmterefted temper of David, 
 would be a better direction to us in this cafe, and 
 a greater excitement to our duty, than the moft 
 learned difcourfe. The one thought nothing too 
 much for him to give for the fervice of God, when 
 prefent exigency required it. The other difdained 
 to ferve God at another man's expenfe. Neither 
 of them, it feems, thought the worfe of religion 
 becaufe it was attended with expenfe, nor eftimat- 
 ^d its value in proportion to its cheapnefs. 
 
 They looked on religion as the difpenfation of 
 the love and mercy of God to degenerate, fallen 
 man, intended to lead him through virtue and ho- 
 iinefs in this life, to bleflednefs and glory in- hea- 
 ven. Wearied with the guilt of fin, and ienfible of 
 the difpleafure of God againft thofe who continued 
 in it, they confidered the appcintment of bloody 
 facrifices for its remiflion as moft benevolent in it- 
 felf, and highly grateful to the guilty heart ; dif- 
 playing at once the wrath of God againft the ob- 
 ftinately wicked, and his merciful forgivenefs to 
 the penitent finner. 
 
 That particular fervice which God had com- 
 
212 Ohfervations on David's Dif. IV*. 
 
 manded for the expiation of the fins which had 
 brought his wrath on the land in a mofldeftrudive 
 peftilence, expanded their hearts with all the fenti- 
 ments of love and adoration towards God, of fym- 
 pathy and affection towards their fellow-men. 
 
 Under thefe impreflions, they were not only-con- 
 tent, but earneftly folicitous to give up their worldly 
 vvealth to ferve fo divine a purpofe; fuppofing 
 whatever God commanded necelfary to be done; 
 not only becaufe it was his command, but becaufe 
 it would fecure the pardon, and promote the fanc- 
 tincation and eternal happinefs of themfelves and 
 others : therefore their riches became of no eflima- 
 tion. The fervice of God required them, and they 
 never could be fo well expended as in advancing 
 his glory, the good of mankind, and their owa 
 falvation. 
 
 To return to the hiftory : 
 
 Convinced of the propriety of David's condu(ft, 
 Araunah fold him the threifiing- floor and the oxen ; 
 and David having built the altar as he was com- 
 manded, offered burnt- offerings and peace-offerings 
 on it. The atonement for his own fin, and the fin 
 of the people, being made, God fhowed his accept- 
 ance of his devotion, by fending fire from heaven 
 to confume the facrifices. 
 
 The hiflofy then concludes with obferving, that 
 God commanded the deftroying Angel, and he put 
 up his fword again into the fheath thereof — He 
 was intreated for the land, and the plague was flayed 
 from Ifrael. 
 
 Jt appears, then, that though God had reflrained 
 
Part rV. numbering the People. z 1 3 
 
 the Angel from deftroying Jeruialem, by com- 
 manding him to ftay his hand, yet the complete 
 cellation of the peftilcnce, fo as no more to return, 
 did not take place till the atonement was made in 
 the threfliing-floor of Araunah, as God had com- 
 manded. Till that was done, the Angel ftood vi- 
 fibly between the earth and the heaven, over the 
 floor, with the fword of deftruction drawn in his 
 hand, and only refb'ained from inflicting on Jeru- 
 falem the dreadful ftrokeofdefolation, by the com- 
 mand of God. How awful the fight ! how dread- 
 ful the interval ! How muft every heart have re- 
 joiced, and poured forth its gratitude to God, in 
 acclamations of praife and thankfgivings, when 
 they faw the corrfuming fire of God, the emblem 
 of his wrath, deicend on the altar inflead of the 
 ■city, and the Angel of his vengeance mildly return 
 the fword of deflru6tion into its Iheath ! 
 
 Who can read this part of the ftory, and not 
 figure to himfelf that more awful day when the 
 Son of man fliall delccnd trom heaven in full glory, 
 with all his holy Angels ; not to take vengeance 
 on Jerufalem and the Ifraelites, but to judge the 
 world ? When all who ever lived fljall fee him 
 coming in the clouds of heaven, as the inhabitants 
 of Jerufalem faw the Angel of vengeance {landing 
 in the air over their city ? 
 
 Ttiey were delivered from the deflrudion of the 
 peftilence, by the atonement made at the thrcfh- 
 ing-floor of Araunah. We have a more efficacious 
 ^oncment than the blood of beads, even the pre- 
 
214 Obfervations on David's Dif. IV. 
 
 cious blood of Chrift, the Lamb of God, which 
 taketh away the fin of the world. 
 
 Only let us be careful to truft in this atonement, 
 to believe in this Saviour, and do all thofe things 
 which he hath commanded, in order to obtain re- 
 miflion of our fins and eternal hfe through him; 
 even as David trufted in God, beheved his word 
 by his Prophet, and did the things which he com- 
 manded for the deliverance of himfelf and his peo- 
 ple from their fin, and from its punifliment : theit 
 ihall we receive a happy acquittal from the mouth 
 of our Judge, when he cometh to judge the earth; 
 and with gratitude and praife far exceeding that 
 which the Ifraelites felt, when they faw the Angel 
 Iheath his burning fword, hear the joyful deter«« 
 mination which his all -gracious lips fhall pro- 
 nounce: " Come, ye bleffed of my Father, inhe^- 
 rit the kingdom prepared for you from the founda^ 
 tion of the world.'* 
 
 It is more than probable, that, on this occafion, 
 God revealed to David, either diredtly by his fpi- 
 rit, or mediately by his Prophet Gad, that he in- 
 tended to fix his name on that hill ; and that his 
 temple, which was to be the place of worfliip, and 
 the centre cf union to all the tribes of Ifreal, fhould 
 there be built. For it is faid, *' When David faw 
 that the Lord had anfwered him in the threfliing- 
 floor of Araunah, then he facrificed there;" that 
 is, he continued, in after time, to offer facrifices 
 there; and faid, " This is the houfe of the Lord 
 God, apd this is the altar of the burnt-offering for 
 Ifrael." i Chron. xxi. 28. xxii. i. 
 
Part IV^. numbering the People. 2 1 ^ 
 
 It hath been remarked, that, at this time, the 
 altar of burnt-offering was with the tabernacle at 
 Gibeon. Thither David could not go to make 
 the atonement, " becaufe of the fword of the Angel 
 of the Lord," — becaufe of the raging of the pefti- 
 lence — and becaufe of the delay which the journey 
 would occafion. 
 
 It is certain, that, from the time he became 
 convinced that the hill of Sion, the place of Arau- 
 nah's threfhing-floor, was appointed by God to be 
 the fite of the temple which he once had deter- 
 mined to build, and which God had promifed him 
 fliould be carried into effed: by his fon Solomon ; 
 he diligently employed himfelf in forming the plan 
 of the houfe ; in providing materials for its build- 
 ing, and appropriating money for its expenfe; in 
 arranging the courlcs of the Priefts and Levites 
 who were to officiate in it, and afllgning to every 
 one his proper duty ; in direding his fon Solomon, 
 and in preparing every thing in his povver, which 
 could contribute to the magnificence, beauty, or 
 convenience of the building. 
 
 There is httle doubt but that the hill of Sion 
 on which the temple was built, was the mount 
 Moriah, where Abraham gave that fignal proof of 
 his faith and obedience, in offering up his fon at the 
 command of God. David, therefore, muft have 
 bought the whole hill, or, at leaft, fo large a portion 
 of it as made lufficient room for erecting the tem- 
 ple and its courts on it. 
 
 This view of the matter will open a way to re- 
 concile the difagreement there is between the books 
 
at6 Ohfervations on David* s DIf. IV* 
 
 of Samuel and Chronicles, with regard to the price 
 which David paid to Araunah in this purchafe. 
 In Samuel, the money paid for the threfhing-floor 
 and oxen, is faid to have been fifty fhekels of filver, 
 which, reckoning the fhekel at its higheft value — 
 three fhillings and four pence — comes only to eight 
 pounds fix (hillings and eight pence. In Chro- 
 nicles it is faid, David gave to Araunah for the 
 place, fix hundred Ihekels of gold. A fliekel of 
 gold is eilimated at fifteen fhillings flerling, or 
 twenty fhillings our money.* 
 
 I, therefore, conclude that the price mentioned 
 in Samuel relates merely to the enclofure of the 
 threfhing-floor, on which David was direded to 
 build the altar. But that when he found that God 
 had accepted him there, by his fending fire from 
 heaven to confume his facrifice, and by removing 
 the peflilence, and was convinced that God had 
 chofen that hill to himfelf, to be from thenceforth 
 the feat of his refidence with his people, the place 
 of worihip and facrifice for all Ifrael, the fituation 
 of the temple which was to be built to the honour 
 of his divine majefly ; he then bargained for the 
 whole hill, or fo much of it as was fufficient for his 
 purpofe, and bought it for the fum mentioned in 
 the Chronicles — fix hundred fliekels of gold. 
 
 I have now gone through thofe obfervations 
 which occurred to me on confidering this mofl 
 affe6ling piece of facred hiflory. The Chvifliaa 
 reader, I truft, will reap fome advantage from them^ 
 
 * Goodwin '3 Mofe$ and Aaron, 
 
 / 
 
Part IV. mnyibering the People. 217 
 
 If they Ihould excite a difpofition in him to read 
 the Holy Scriptures with more attentbn to his own 
 praaice, with a view to draw inftrudion from them 
 for his own conduA in life, as well as lupport for 
 bis faith, and frelh motives to his piety,, great in- 
 deed will be the Idvantagc. 
 
 There is, however, one refleftlon arifing from this 
 fubjcd, which I confider of fo much coniequence,^ 
 that I cannot excufe myfelf from taking notice of 
 it. The charader of David is defervedly held in 
 high eftimation by all Chriftian people. His de- 
 fending his kingdom againft its enemies, his en- 
 larging it by conqueft and enriching it by com- 
 merce, his governing it by juftice and equity, his 
 leaving it in full profpcrity and glory to his fucceflbr 
 Solomon, have confpired to eftablilh his reputation 
 as a worthy man, and excellent monarch. 
 
 The attention he paid to the holy religion which 
 
 God had appointed for the rule of his worfhip and 
 
 life ; his ready and pundual obedience to all the 
 
 particular commands which God gave him, which 
 
 acquired him the characT:cr of a man after God's 
 
 own heart; his intention of building a temple to 
 
 the honour of the Moft High God ; the purchafe 
 
 of the ground, and the preparation of materials 
 
 and money which he made for carrying that defign 
 
 into effcd; the divine and elevated compofitions 
 
 of his Pfalms ; the fervent expreflions of devotion, 
 
 love, faith, holy attention, and deep penitence 
 
 which arc in them; the prophetic infight into the 
 
 myilerious difpeniations ot divine grace and mercy" 
 
 thtou^-'U Mefhah, the bleffings of his atonement, 
 
 Ff 
 
21 8 Obfervations on David's Dif. IV. 
 
 the glory of his church, the falvation to be obtained 
 in it, which they exhibit, have fixed his name as' a 
 moft reHgious, devout, and divinely infpired per- 
 fon. God grant that every Chriftian may receive 
 the full benefit of his example and inftrudions. 
 
 Yet, fuch is the corruption and weaknefs of hu- 
 man nature, with all thefe excellencies, we find his 
 charadler foiled with very great and foul crimes. 
 His adultery with Bathfheba, his murder of her 
 hufband Uriah, are great and aggravated blots in 
 his reputation. They are, however, fingle blots — 
 he perfifi:ed not, either in an adulterous or murder- 
 ous life. Upon the admonition of the Prophet, 
 fuch was the goodnels of God, he recovered from 
 his dangerous ftate of deadly fin j he rofe from his 
 foul -apoftafy from Godj through the thorny path 
 of bitter repentance, he recovered that flate in the 
 divine favour, of which his bafe fin had deprived 
 him. 
 
 To learn wifdom from the folly of others, is one 
 of the highefl attainments of human prudence. 
 From this inftance of David's folly, let us learn to 
 " abfi:ain from flelhly lufts." They ^' war againft 
 the foul," and bring it into captivity to the body 
 of fin and death. They make way for other more 
 grievous fins to enter and deprave the heart ; fo that 
 he who gives himfelf up to them, can never forefee 
 the height of wickednefs at which he may arrive, 
 nor the depth of guilt into which he may fink. 
 The lufb of adultery made way for the malice of 
 murder to enter the heart, and wound the con> 
 fcience of David. 
 
Part IV. numbenng the People. 219 
 
 From him, too, we may learn the nature and 
 efficacy of true repentance. When it is fincere and 
 hearty, it cleanleth the confcicnce from the deeped 
 ftain of guilt, through the merit of that atonement 
 which it hath pleafed God to accept for hn, and 
 reftores again the finner to his favour and mercy. 
 It is not, therefore, fo much a fingle a6l of fin, 
 which excludes us from the grace and mercy of 
 God, as the hardened, impenitent ftatc which a 
 perpetual repetition of finning — the habit of fin — 
 brings on us. Such habits gradually blind the mind 
 and harden the heart to fuch a degree, as at laft to 
 render repentance and amendment impradicable. 
 
 As fleflily lufts drew David into the crimes of 
 adultery and murder, fo the natural pride and va- 
 nity of his heart led him into the crime of number-r 
 ing the people. Whether any motions of repent- 
 ance had flirred in his heart, before the prophet 
 Gad delivered his meifage to him, is uncertain. In 
 I Chron. xxi. 6, &c. Joab is reprefented as ceafing 
 to number the people, before he had taken any ac- 
 count of the tribes of Levi and Benjamin. The 
 reafon affigned is, that the bufinefs was " abomi- 
 nable to Joab. And God was difpleafed with the 
 thing, therefore he fmote Ifrael." Then follows 
 an account of David's penitence and confeffion of 
 his fin, before Gad had been with him. If there 
 be no anticipation in this account, it furniOics a 
 good reafon why Levi and Benjamin were not num- 
 bered. It alfo proves that David's penitence began 
 before the admonition of Gad — his confcience be- 
 
220 Obfervations on David* s Dif. IV. 
 
 ing awakened by fome alarming vifitation of God 
 upon his people. 
 
 However this be, on Gad's admonition his heart 
 appears to have been truly humbled and penitent. 
 His after-condudl, and the condu6V of the elders 
 and people, fliow every mark of real humiliation 
 and penitence. We indeed muft judge from ap- 
 pearances, and appearances may deceive us; but 
 God feeth the heart, and cannot be deceived. He 
 removed the plague, and fent no after-judgment 
 on Ifrael. But, 
 
 Suppofing David and the elders to have a(5ted 
 hypocritically, or from the impulfe of their prefent 
 fears only, without any lading change of the heart 
 and fentiments : ftill I fuppofe on offering the facri- 
 iice of atonement as Gad direfted, the peftilence 
 would have ceafed. Had they returned to their 
 former fins, other judgments would have followed ; 
 or they would have been left to the diftates of their 
 own blind and impenitent hearts, till they were ripe 
 for deftrudion. 
 
 The reafon of my fentiment is this : The judg- 
 ments of God on public men and nations, are not 
 only intended to produce a national repentance and 
 reformation, but for the open difplay of the fove- 
 reign majefly of God, and of the jufhiceand equity 
 of his moral government to the world, that all men 
 may fear and adore him. 
 
 The crimes of David and the Ifraelites had been 
 open ; fo were their profeffions of repentance, and 
 their compliance with the divine direction to make 
 
A 
 Part IV. nwubering the People. 221 
 
 dn atonement, b}'^ facriticing in the thrcfhing-floor 
 of Araunah. There appearances were luch as all 
 men would judge to be fincere. Yet, if God faw 
 otherwife, the removal of the plague would have 
 tended to eftablifli the authority andjuftice of his 
 moral government, as well as to make known his 
 goodneis and mercy to the world. 
 
 There is a cafe nearly in point in the hiftor)' of 
 Ahab. If we attend to the character of Ahab, we 
 fhail find it a very bad one.: " He fold himfelf to 
 work wickednefs, and did evil above all that were 
 before him." When, however, the Prophet Eli- 
 jah denounced the judgments of God againft him 
 for his wickednefs, " he rent his clothes, and put 
 fackcloth on his fiefli, and fafled, and lay in fack- 
 cloth, and went foftly." Yet Micaiah, in the 
 next chapter of his hiftory, gives him no better 
 character, but again threatens him with the ven- 
 geance of God. Howbeit, fuch was Ahab's peni- 
 tential appearance, that the word of the Lord came 
 to Elijah, faying, *' Seeft thou how Ahab hu:i> 
 bleth himfelf before me? becaufe he humbleth 
 himfelf before me, I will not bring the evil in his 
 days ; but in his fon's'days will I bring the evil upon 
 his hoafe." 
 
 This argument can extend no further than to the 
 open public fms of public men and nations, and 
 to thofe appearances of repentance which, though 
 infmcere in themfelves, anfwer the end of God's 
 moral government in the world. Nor, in that 
 cafe, can it be extended further than to ward off 
 
2 22 Objervatiom, &c. Dif. IV. 
 
 the prefent judgment, which probably will be fol- 
 lowed by fome heavier chaftifement. 
 
 But for them, or for particular private finners, 
 to fuppofe there is any efficacy in an hypocritical, 
 feigned repentance ; or in that which proceeds from 
 the alarm of prefent fear, and which permits the 
 linner to return to his old wickednefs, or which eX'^ 
 cites him only to a partial reformation of life, or to 
 exchange one wicked courfe for another ; to lup* 
 pofe that fuch hypocritical pretenfions can have 
 any efFeft to conciliate the favour of God, to lef- 
 {en his abhorrence of fm or their punifhment in a 
 future world, is a moft vile and fatal prefumption; 
 Inftead of mitigating, this feigned repentance will 
 aggravate their fm, and add greater weight to the 
 vengeance of God. 
 
 No repentance can avail them but that which is 
 hearty and fmcere j which reaches to all evil lufls, 
 and habits, and tempers, and produces a real change 
 of heart and life. Such repentance will be founded 
 on faith in God's mercy, and in the merit of that 
 atonement for fin which Chrift, *' the Lamb of 
 God, which taketh away the fm of the world," 
 hath made by his own blood. 
 
 God grant this repentance to every member of 
 that humanity for which Chrift fuffered. Amen. 
 
 « 
 
DISCOURSE V. 
 
 JESUS, THE SON OF GOD, THE JUDGE 
 OF THE WORLD, THE OBJECT OF 
 CHRISTIAN WORSHIP. 
 
 John V. 22, 23. Fo)- the Father judge th no man, 
 but hath committed all judgment unto the Son : that 
 all men Jliould honour the Son^ even as they honour 
 the Father. 
 
 X HE text brings to our view fome of the moft 
 important doftrines of our holy religion. 
 
 1. The divinity of Jefus, the Son of God. 
 
 2. The right of judgment which the. Father hath 
 committed to him. 
 
 3. The duty which arifcs from this right com- 
 mitted to the Soui namely, *' that all men fhould 
 honour the Son, even as they honour the Fa- 
 ther." 
 
 It is evident that the right or power of judg- 
 ment committed to the Son, and the adorahon 
 due to him on that account, both belong to him 
 becaufe he is the Son of God. It will,, therefore. 
 
224 7^^-^ ^^^^ objeEl of DlL V. 
 
 be neceflary to afcertaln in what fenfe he is fo, that 
 we may fubmit to him as our Judge, and reverence 
 him as the obje<5l of our adoration, not only with 
 the piety of devout Chriftians, but with the un- 
 derflanding of reafonable men, who know in whom 
 they beheve. 
 
 A proper attention to the tranfadion recorded 
 before the text, and to the converfation of Jefus 
 with the Jews, in confequence of it, efpecially if 
 that converfation be compared with other declara- 
 tions of Jefus which the holy Evangelifts have 
 tranfmitted to us, will, I truft, afcertain to all rea- 
 fonable and candid men, what they are to believe 
 and do as Chriftians in this refpeft ; and w^th this 
 advantage-— that the authority of Jefus will there- 
 by become the ground both of their faith and prac- 
 tice. 
 
 At the pool of Bethefda, in Jerufalem, Jefus 
 found a man who had laboured under an impo- 
 tency of body thirty-eight years, and faid to him, 
 *' E.ife, take up thy bed, and walk." The words 
 of Jefus were the words of power — the power of 
 God omnipotent operated in them. The man, 
 though before unable to get into the pool with- 
 out help, rofe at the word, took up his bed, and 
 departed. 
 
 It was the fabbath day when this miracle was 
 wrought. The Jews, who faw the man carrying 
 his bed, reprimanded him for profaning the fab- 
 bath. He, thinking himfelf fully juftified by his 
 order who had made him well, pleaded that order 
 in his own excufe. But not knowing Jefus, he 
 
Dif. V. ChijVtan Worfnip. ii^ 
 
 could give no information who it was that kid 
 commanded him to take up his bed and depart. 
 
 Jefus afterwards found the man in the temple, 
 and faid to him, '* Behold, thou art made whole j 
 fin no more, left a worle thing come unto thee.'* 
 
 It is not likely this man could entertain any ma- 
 licious intentions towards Jefus, from whom he had 
 received io great a benefit. Gratitude to God for 
 his goodnefs towards him had probably carried him 
 to the temple, when Jefus found him there; and 
 the fame gratitude might excite a wifh in him to 
 make Jefus known to the Jews, that they might 
 reverence him as the Prophet of God. Whatever 
 was his motive, he went and told the Jews who 
 had reproved him for carryirfg his bed on the fab- 
 bath day, that it was Jefus Who had cured him of 
 his impotency. 
 
 UnalTeded by the miracle which had been 
 wrought, and which proved that the power of God 
 refided with Jefus, they perfecuted and fought to 
 kill him, becaufe he had, as they fuppofed, pro- 
 dined the fabl5ath, by making the man whole, and 
 diredling him to carry his bed on that day* 
 
 On this occafion, the Jews to whom the Vnan 
 gave the intormation, feem to have gone immedi- 
 ately to the temple, and direftjy to have urged 
 their accufation agaihft Jefus. His anfwer was, 
 " My Father wcrketh hitherto, and I work" — 
 God the Creator hath hitiierto preferved his crea- 
 tures, and doeth good to them on the fabbath day. 
 After his example, who is my Father, I alfo work, 
 id have done good to this man on the Lbbath day. 
 Gs 
 
226 Jefm the Object of ' Dif. Y, 
 
 Inftead of appeafing, this anfwer increafed their 
 mahce againft him. They now fought to kill him, 
 not only for his fuppofed profanation of the fab- 
 bath, but alfo becaufe he faid that God was his 
 Father, thereby making himfelf equal with God, 
 They, therefore, underftood hirn as calling God 
 his Father in fome fenfe peculiar to himfelf, and 
 which made him equal with God. Not, therefore, 
 his father by creation ^ for, in that fenfe, God is the 
 Father of angels and men, who yet were never fup- 
 pofed to be equal with God ; not by adoption, for, 
 in that fenfe, they fuppofed all Jews to be the fons 
 of God, yet never imagined them to be equal with 
 him. But if he did not call himfelf the Son of 
 God by creation, nor by adoption, but in a peculiar 
 and exalted fenfe which made him equal with God^ 
 it mufl have been the Son of God by nature, equal 
 with God in effence, as every fon is of the fame na- 
 ture and effence with his father. — waTspa »J»of E?iEys to» Osw 
 — he faid God was his own, his proper, his pecu- 
 liar Father, in fuch a fenfe as to make him equally 
 eGod with him — as much fo as a fon is. equally a 
 man with his father. 
 
 Should it be faid, that this is reprefenting the 
 matter as the Jews underftood Jefus, and not as 
 he fpake, I anfwer — The Jews exprelTed the fenle 
 plainly in which they underftood him ; and through 
 the whole converfation Jefus never once contra- 
 dicted it, or, in the leaft, endeavoured to correct 
 any mifreprefentation about it. They, therefore, 
 rightly underftood him, and rightly exprelTed his 
 meaning. Nor is there any expreffion in the dif- 
 
Dif. V. Chrijlian WorJIiip. 227 
 
 courfe which contradi(5ts, or which, when fairly re- 
 prefented, does not comport with the fenfc in 
 which the Jews underflood himj viz. that God 
 was his proper, his peculiar Father, and he him- 
 felf equally God with the Father. 
 
 Nor will it appear ftrange that the Jews fliould 
 underftand Jefus in this fenfc, if we confider that 
 they knew and believed that God had o)ie So)i equal 
 in nature and effence with the Father. However 
 they came by this knowledge, whether it was the 
 remains of the original revelation of God to Adam, 
 preferved by oral tradition; or whether they had 
 learned it from their fcriptures, v/hich certainly 
 contain plain intimations of it; that it could not 
 have been a novel do(5trine among them, appears 
 evidently from the following conHderations. 
 
 Neither Jefus nor his Apollles make any apology 
 for introducing the doflrine of a Trinity, or dif- 
 tinclions of perfons in the godhead, as a funda- 
 mental principle of religion ; but fpeak of it as of 
 a received fentiment, well underilood. They de- 
 clare Jefus to be the Son of God, but they takq 
 no pains to prove that God hath a Son, or give 
 any illuflration of the matter. Had it been a new 
 pofition, it could not have paffed off in the manner 
 it did. A people fo addicted to their own opinions 
 as the Jews were, fo acute in art and management, 
 fo difpofcd to find fliult with Jefus and his Apof- 
 [les, fo determined to root Chriflianity out of the 
 world, or, at lead, to prevent it from gaining any 
 credit in it, never would have permitted any reli- 
 
22 S Jeftts the Objea of Dif. V. 
 
 gious fentiment to pafs uncenfured, had it been 
 new or ftrange, or oppofite to the principles of their 
 own rehgion. 
 
 And yet it was not till many years after the 
 New Teflament was written, and Chriftianity had 
 pervaded the world, that they found fault with 
 the dodrine of the Trinity, True it is, they ac- 
 cufed Jefus of blafphemy for faying that He was 
 the Son of God, but never for faying that God had 
 a Son. 
 
 Familiar muft the expreffions, Snn of God, and 
 IP'ord of God, have been among them when no 
 cenfure was caft on the ufe of them, and no cxpla- 
 .nation of their meaning demanded : when St. John 
 could write, " In the beginning was the Word, and 
 the Word was 'with God, and the Word was God i" 
 ^nd yet have no fault found by the Jews, either 
 with the fentiment or the expreffion. 
 
 When, indeed, they perceived the difpofition of 
 the heathen to perfecute Chriitianit}'', and that the 
 dodrine of the Trinity had given offence to fome 
 C>f the philofophers, the hope of infliding a deep 
 and fatal wound on the religion of Jefus, tempted 
 them not only to renounce that dodrine, but to 
 give a new, and forced, and unnatural conflruc- 
 tion to their own Scriptures, which plainly taught 
 it. Then \Nt firft hear, that when God faid, " Let 
 us make man in our image, after our likenefs," 
 he fpoke to his Angels, or alter the manner of 
 earthly monarchs. But, where do wc read, or 
 where learn, thot the Anri;els were ever taken into 
 
Dir. y. Chrijlian Warjh'tp, 229 
 
 council with God ? They are his minifters to exe- 
 cute his commands, not his advifers to diredt his 
 proceedings. 
 
 And who were the earthly monarchs who gave 
 Ilk to this mode of cxprefTion ? When God laid, 
 " Let us make man," neither monarch nor man 
 had iubfiiled on the earth. Befides, the monarchic 
 ftyle V.S and "0)6 is rather of modern date. While 
 monarchs fuppofed that they reigned in their own 
 right, their flyle was /and me^ (Dan. iii. 29. and 
 vi. 26.) and it is only fmce they have been con- 
 vinced that they reign by the confent of their 
 people, and- that the power and majefty of their 
 people is centered in them, that the ftyle hath been 
 changed from the fmgular to the plural number.* 
 
 * Bifhop Patrick obferves, in his Commentary on Levit. v. 19. that 
 Jonathan (I fuppofe in his Targum) paraphrafes the laft words of the 
 Verfe — " againft the Lord" — aga'injl the name of the IVord of tha Lord. 
 And notes, that the dodtrinc of the ever-bkfTed Trinity was not unknown 
 to the ancient Jews; as appears from the frequent mention of the IVord 
 ^ the Lord in the Chaldee paraphrafts, where the Hebrew hath only 
 Jehovah : For which, faith the Bifliop, I can fee no reafon at all, if there 
 had not been a notion among them, of more perfons than one, who weie 
 Jehovah. It doth not always, indeed, carry this fignification in it; but 
 there are very many places where by the Word of the Lord cannot be 
 meant a Word fpohen by the Lord, or any thing clfe, but Z. pctfon fpealing 
 er asking, ivho is the Lord. There is a famous inftance of it in Gen. xxviii. 
 ao, ar. v.here Jacob's vow is thus tranflated by Onkelos: facob voiced a 
 %'fw, fiiytrtg. If the Word of the Lord loUl he luith me, and keep me, \^c. 
 then fcall the Word of the LoRD he my GoD. Where the W'ORD of the 
 Lord is fo plainly made the objeA of his adoration, that it evidently 
 fliows they had a notion in thofe days when Onkelos lived, (which was 
 about our Saviour's time) of more perfons than one who was the Loxd. 
 The Hierufalcm Targum alfo fpeaks this fo clearly, that one cannot but 
 be foraething amazed to meet with fuch exprcflions in it as thofe upoa 
 Gen. iii. 22. The Word of the Lord fald. Behold, Adam, "U'hom I have 
 created, is my only-begotten in tit ivorld; as I am the ovly-begciten in the 
 ^ejftns tth'je. Which may fairly induce a belief, that St. John u cd the 
 
^30 Jefus the OhjeSl of Bif. V, 
 
 Indeed, fo commonly had the opinion of God's 
 having a Son obtained among the Jews, and that 
 his Son was fometimes to appear in the world for 
 great and good purpofes, that it had got among the 
 heathen; or they had received it by oral tradition 
 from Adam, and poflibly had grafted on it the 
 ridiculous notion of the children of their Gods. 
 Nebuchadnezzar, at the fiery furnace, and the Ro-? 
 man Centurion, at the crucifixion of Jefus, both 
 ufe the phrafe, the Son of God-) as a common, or, at 
 leaft, a known expreflion. 
 
 The Chriftian faith teacheth us, that with the 
 humanity of Jefus, the divinity of the eternal Son 
 of God was united, fo as to make him both God 
 and man in one perfon. In his humanity he exe- 
 cuted the offices of the Prophet and Prieft of God, 
 which were, by the Father, committed to him. 
 Many things faid of the Son of God are accom- 
 modated to his humanity, the nature in which he 
 acted in this world ; and to his prophetic office, 
 which, in that nature, he executed by commiffion. 
 from the Father. Many of the objedions which 
 have been made to the divinity of the Son of God, 
 have arifen from applying the expreffions of Scrip- 
 ture, which relate to the human nature of Jefus, 
 and to his executing in human nature the prophe- 
 tic and facerdotal offices which God committed to 
 him, to the divine eternal nature which the Son 
 had before he took humanity upon him, and which 
 
 known language of thofe times, when he declared our bleffed Saviour's 
 Godhead, under the name of the Word, luho teas In the beginn'uig ii-iib 
 Cod, and zvas Cod, 
 
Dif. V. Chrifiian PVorpp. 23 1 
 
 refided and operated in Jefus, in confequence of 
 the union of the human and divine nature in him : 
 or, from not attending to the faith which the Chril- 
 tian Church, and the mod ftrenuous aflertors of 
 the dodtrine of the blefled Trinity, ever held ; viz. 
 that the Father was the origin and fountain of the 
 divinity ; and that, therefore, the Son was Deus de 
 DeOy God of God. But hence to argue that the 
 Father mull be prior to the Son, or that the Son 
 muft be inferior in nature to the Father, is to draw 
 confequences which the premifes will not juftify. 
 
 On this fubje<5t it is not poflible always to fpeak 
 with ftri6t propriety ; indeed not without fome de- 
 gree of abfurdity — fuch is the fcantinefs of human 
 capacity. Nor does nature afford any fimilitude 
 by which we can exadlly rcprefent or explain it. 
 
 It is the nature of the fun to fend forth light, 
 and it ever was ; nor can we fuppofe an inftant 
 lince the lun exifted, in which it did not do fo. 
 Though, therefore, light come from the fun, yet 
 it is coeval with the fun, nor can imagination con- 
 ceive it to have had a later beginning. We know 
 that the fun exifts. For it is this perpetual efflux 
 of light from the fun, by which we know that it 
 exifts i which, indeed, makes it to be what it is. 
 So it is the nature of the Father to generate the 
 Son, not by an adt of his w^iil, nor by external ne- 
 cefllty, but becaufe he is Godj becaufe it is his 
 nature fo to do ; and no inftant ever exifted in 
 which this was not his nature. If, therefore, 
 the Father be eternal, the Son is of the fame eter- 
 nity with him. And not only the eternity, but 
 
£32 ^ejiu the Obje5i of Dif. V. 
 
 tlie whole nature of the Father muft be in the SoDj 
 or he would not be his Son. 
 
 There is, therefore, no fubordination of the Son 
 to the Father, but that of order — none of nature — 
 none but what arifes from the relation of Father 
 and Son : the Father being the origin from whom 
 the Son is, and ever hath been, and ever will be 
 generated, from eternity to eternity. 
 
 If we confider the generation of the Son as a 
 tranfaftion which is palled, and done, and ended, 
 obfcurity and difficulty will furround us. But the 
 nature of God changeth not — he is ever the fame. 
 If it ever was the nature of the Father to beget 
 the Son, it is fo now, and ever v/ill be fo. The 
 geniture of the Son is, therefore, a permanent con- 
 tinuance of the operation of the divine nature, 
 which never began, and never will end. And 
 from, or in confequence of this eternal, inceffant 
 generation of the Son, is the procefEon of the Holy 
 GhofI:, who, with the Father and the Son, is one 
 God Almighty. In this unbeginning, never-end*. 
 ing generation and proceliion, confift:s the unity, 
 the confubftantiahty, the onenefs of efience, the 
 co-eternity and co-equality of the perfons of the 
 ever-bleffbd Trinity, and the felicity of God hinv 
 felf. 
 
 The, Son muft be of the fame nature with the 
 Father, becaufe it is effential to the charadier of a 
 fon to be fo. Diftind perfons they may be, and 
 they are, in the Scriptures, defcribed as being fo, 
 and diftinft operations are attributed to them : but 
 one undivided elTence, one God Almighty they 
 
Dif. V. Chripcin fVorfiip. 233 
 
 muft be ; for God is indivifible, without body or 
 parts. 
 
 On this ground, what Jefus faid cf his being in 
 heaven, while he was here on earth ; of his being 
 one with the Father ; of his being before Abra- 
 ham was, is ftridly intehigible; though the unity 
 of the godhead, and the dlllindion of perfons in 
 it, be above the reach of our hmited capacities. 
 But why a pcrfon who bchevcs the unity ot God, 
 fliould quarrel with the diilindion of perfons in 
 the godhead, becaufe he cannot comprehend it, I 
 fee not the reafon. To conceive of the fimple 
 unity of God, is as hard to the human mind, as to 
 conceive of a Trinity of perfons in that unity ; and 
 the argument, from the want of comprehenfion, is 
 jufb as ftrong in the one cafe, as in the other — They 
 are both incomprehenllble. 
 
 With regard to the eternity of the Son of God, 
 there is one confideration arifmg from the reprefen- 
 tation which the Holy Scriptures give us of the 
 nature of God, which appears to me to put that 
 matter beyond all difpute or doubt. Of God they 
 fay, that he " only hath immortality," dwelling in 
 light unapproachable J and is invilible. (i Tim. vi. 
 16.) That the Son is *' the brightnefs," the outward 
 manifcflaticn or difplay of " his glory'* — that is, 
 whatever of God is manifefled to his creatures, is 
 by and through the Son, by whom he created, by 
 whom he redeemed, and by whom he governs the 
 v/orld. (Heb. i. 2, 3.) Had there, then, been a 
 time when the Son did not exill, what manifefta- 
 tioil of God, what difplay of his glorv, could pof" 
 
 Hh 
 
234 yc/^«-^ the Ohjed of Dif. V. 
 
 fibiy have been made ? And how could the Son 
 have been created, or produced into being? The 
 creation, or produftion of the Son, mufl have been 
 a difplay of the glory of God: but when the Son 
 was not, there was no medium by which to difplay 
 his glory. 
 
 This view of the matter \vill lead us to the true 
 underftanding of thofe palTages of Scripture which 
 mention the vifible appearance of God to Adam, 
 Abraham, and others, God the Father is invilible ; 
 no man hath feen his fhape at any time, nor heard 
 his voice. (John v. 37.) It muft, therefore, have 
 been the appearance of the Son of God which the 
 Scriptures mean. And the hiftory of thofe ap- 
 pearances generally gives us a teft by which to dif- 
 tinguifh him from an Angel fent to execute the 
 command of God — the requifition or acceptance 
 of divine adoration. 
 
 In John xiv. 9. Jefus faith, " He that hath feen 
 me, hath feen the Father." How can this be true, 
 unlefs the Son be the image, the vifible manifefta- 
 tion of the Father ? He, therefore, who feeth him, 
 and heareth his dodrine, feeth the Father, and 
 knoweth his will. 
 
 When God faw beft, the Son of God took hu- 
 man nature upon him in the womb of the Virgin 
 Mary, and was made, or became man, even the 
 God -man, Jefus Chrift. In human nature he was 
 capable of making expiation for the fin of man, by 
 offering himfelf a fm-offering, or facrifice of atone- 
 ment to God ; that, by fuifering in human nature, 
 he might reconcile God to man who had iinned 
 
Dif. V. Chnftian Worjlii'p, 2J5 
 
 againft him. And, by reftoring the Holy Spirit 
 who proceedeth from the Father and the Son, to 
 man, enable him, through penitence, faith, and 
 obedience, to be reconciled to God, that he might 
 be happy with him in heaven, according to the 
 original dcfignof his creation. 2 Cor. v. 18, &c. 
 
 That this was the defign of God in the redemp- 
 tion of the world is evident. But to give full ef- 
 ficacy to that dcfign, and lead man, through pe- 
 nitence and holinefs, to reconciliation with God, it 
 became neceflary that man fhould be fully inftruft- 
 cdin the will of God, that he might conform him- 
 felf to it, and live as God fhould dired. That he 
 (lioulcJaHo be inft:ru<5led in the nature of the atone- 
 ment made for fin, that he might believe it, and 
 rely on it in the authority and dignity of the Per- 
 fon who made the atonement, and inftrudled him 
 in the will of God, that he might confide in his 
 merit, receive his inflruftions as the conditions of 
 his acceptance through the atonement, and mark 
 his example as the rule of his life; in the nature 
 and office of the Holy Ghoft, through whom he 
 was to be enabled to do all that was to be required 
 of him. 
 
 It, therefore, became neceflary that Jefus, the 
 Son of God, united to human nature, fhould be 
 commifiioned of God to be his Prophet to the 
 world, to inftruft them in the will of God, and in 
 the things they were to do in order to be reconciled 
 to God and that he fhould give the moft indubi- 
 table proof that he was thus commifiioned and 
 feiit of God. This Jefus did do, by a long fcries 
 
23^ Jejus the ObjeB of Dif. V. 
 
 of aftonlfliing miracles, performed publicly in the 
 country of Judea. 
 
 It was alfo neceffary that he fhould be appointed 
 the Prieji of God, to make atonement for fin, and 
 reconcile God and men together, whom the fm of 
 the latter had parted afunder. Of this appoint- 
 ment Jefus gave the fulleft proof, and made a com- 
 plete and perfect atonement and fatisfadtion for 
 the fin of the world, by offering himfeif to God, 
 and dying on the crofs. Therefore is Jefus the 
 Mediator of the new covenant, by which man is 
 admitted to new and mild terms of falvation, 
 through faith in his blood — (landing in the mid- 
 dle fpace to reconcile a holy God to offending man, 
 by procuring for him remiffion of fins; and finful 
 man to the God of purity, by the'fandification of 
 his fpirit. 
 
 Of this Saviour Jefus, God and man united, 
 commiflioned of God to be his Prieft and Prophet 
 to the v/orld, by the full effufion of the Holy 
 Ghofl upon him, without meafure or limit, and 
 confirmed by the miracles and mighty works which 
 he wrought, are thofe expreflions in the Scriptures 
 to be underftood which fpeak of God's giving, 
 granting, flowing unto the Son ; of the Son's do- 
 ing his works in imitation of the Father ; of his 
 having all power committed unto him, and being 
 conftituted head over all things in heaven and in 
 earth. 
 
 To the Son of God all power and dominion be- 
 longed from eternity. Thofe things were ever his 
 hy nature, and could not be given or granted %> 
 
Dif. V. Chrijlian Worjliip, 237 
 
 him. Such expreffions, therefore, relate to the 
 God-man Jcfus Chrift, adling by commiflion from 
 God, as his Prieft and Prophet to the world, and, 
 particularly, as the Governor and final Judge of it. 
 
 This is the fecond thing which the text prefents 
 to our confideration. I Ihall, therefore, endeavour 
 to Ihow, that this right of judgment is committed 
 to Jefus Chrift, as he is the Son of God made man 
 — manifefted in human flsili. 
 
 To this point the text bears decided teftimony 
 — " The Father judgeth no man, but hath com- 
 mitted all judgment unto the Son." To the Son 
 this right belonged from eternity, feeing he is the 
 creator and upholder of all things. But as Jefus, 
 the Saviour, the Redeemer of the world, is not 
 only the Son of God, but the Son of man alfo, 
 this judgment is committed to him. John v. 27. 
 
 That Jefus is conftituted Judge of the wodd, 
 there are fo many exprefs declarations of the Holy 
 Scriptures, that it is unnecelTary to cite them. 
 
 The office of a Judge is to examine the ftate of 
 thofe who are fubjed: to his judgment, by certain 
 rules or laws which are to regulate his judgment, 
 and which have been the rule of life to thofe who 
 are judged by him; and to pronounce fentcnce 
 upon them, either of acquittal or condemnation, 
 according as thofe laws fhall diredt. 
 
 Another part of the Judge's office is to fee that 
 the fentence he liath pronounced be carried into 
 effed, either by rewarding thofe who are acquitted, 
 or punifliing thofe who are condemned, according 
 
238 J ejus the QbjeEl of Dif. V. 
 
 as the law -by which they have been judged ihall 
 dired. 
 
 This office, it is declared, Jefus fliall, at the laft 
 day, exercife over all who ever lived : And, 
 
 Firfl, over his Churchy every member of which 
 fhall be judged, and acquitted or condemned by 
 him, according as he (hail have improved or 
 negleded the talents committed to him — the pre- 
 cious do6trines of Chriftianity under which the 
 merciful providence of God placed him. 
 
 Secondly, over all the nations of the earth, to 
 whom the knowledge of falvation through Jefus 
 was not made known. The rule of their judg- 
 ment will be,, the laws of that reafonable nature 
 and confcience, and the revelations of his, will^ 
 which God hath, at any time, given them for the 
 direction of their conduQ: in life. Matt, xxv, 
 14, &c. 
 
 It is not, however, to be underftood, that this 
 right to judge the world which is committed to 
 Jefus, is confined to the fmgle procefs of the laft 
 day. The prefent government of the world is in 
 his hands-; and all the difpenfations of Divine Pro- 
 vidence, whether of mercy or judgment, are ma- 
 naged by him. " The Father judgeth'no man," 
 faith Jefus in the text, '* but hath committed all 
 judgment unto the Son." The fame right he 
 claimeth to himfelf by various other declarations, 
 though made in different words. " All things are 
 delivered unto me of my Father.*' (Matt. xi. 27.) 
 *' All power is given unto me in heaven and ii?. 
 
D'll. V. '-ChriJUan IVorJhip. 539 
 
 earth." (Matt, xxviii. iS.) " The Father loveth 
 the Son, and hath given all things into his hand.'* 
 (John iii. ^c^.) And, in John xvii. 2, addreffing 
 himfelf to the Father, he faid, " Thou haft given 
 him (the Son) power over all flefh." 
 
 More citations, from various parts of the New 
 Teftament, might be added to thefe, to prove that 
 both the prefent government and future judgment 
 of the world are in the hand of Jefus. I fhall, 
 however, content myfelf with one from St. Paul : 
 Speaking of the exaltation of his Divine Mafter, he 
 faith, God " raifed" Chrift '* from the dead, and 
 fet him at his own right hand in the heavenly places, 
 far above all principality, and power, and might, 
 and dominion, and every name that is named, not 
 only in this world, but alfo in that which is to come : 
 and hath put all things under his feet, and gave 
 him to be the head over all things to the Church.'* 
 Eph. i. 20, 21, 22. 
 
 Thus is the God-man Jefus invefted with that 
 fupremacy of power which belongs to the eternal 
 Son of God. The confequence of this invefklture 
 is the laft thing which the text prefents to our 
 view; namely. 
 
 Thirdly, the duty which ariies from this right 
 of judgment committed to the Son — " That all 
 men fhould honour the Son, even as they honour 
 the Father" — honour him, clothed with human 
 flefh, even as the eternal and only begotten Son of 
 God — one with the Father, and equal to him in 
 nature — God bleifed for ever. . 
 
 The honour due to the Father beins made the 
 
240 l^P^ i^^^ ObjeEl of Dif. V. 
 
 ftandard c^r tefl by which to eflhuate and regulate 
 the honour due to the Son, we mufl confider in 
 what that honour confifls, and why it is paid to 
 him by his faithful fervants, that we may be ever 
 ready to give the fame honour to the Son. 
 
 sAs the Father is the Creator, Preferver, and Go- 
 vernor of the univerfe -, reverence, adoration, and 
 obedience are due to him from all the creatures of 
 his hand. As he is infinite in power and goodnefs ; 
 prayer and fupplication ought ever to be made to 
 him, that we may obtain the good things neceffary 
 for us, and be protefted from evil. As he is infi- 
 nite in wifdom and truth; fubmiffion to his will 
 and reliance on his promifes are due to him. As 
 he is the author and giver of all the abilities we 
 polTefs, and of all the good we enjoy; thankfgiving 
 and praife from grateful hearts ought ever to 
 afcend to him. 
 
 That God made the worlds by his Son ; that the 
 Son uphold eth all things by the word of his power, 
 is declared to us by the pen of an Apoftle. That 
 all judgment, and the prefent government of the 
 world, is committed to him, we have feen from his 
 own declarations. In whatever refpefts, therefore, 
 worfhip, fubmiffion, faith, obedience, are due to 
 the Father, they are alio due to the Son, Jefus, 
 God and man : becaufe all men are required to 
 honour the Son even as they honour the Father : 
 and he who thus honoureth not the Son, honoureth 
 not the Father, who fent him into the world in- 
 vefted with power and authority to be Governoi 
 and Judge of the whole earth.. 
 
DiL V. Chriftian Worfnip, %Af\ 
 
 It thefe things be fo, can Jcfus be mere, man? 
 Can he be any thing lefs than equal with God? 
 Now, vvhatfoever is equal with God, is God. 
 
 The unity of God, and the duty of worihipping 
 him only, was the doctrine of the Jewifli church, 
 eftabliflied by divine revelation. " Hear, O Ifrael," 
 faid Mofcs, " the Lord our God is one Lord. Ya 
 fliall fear the Lord thy God, and fhall ferve him ; 
 Ye fliall not go after other gods." Deut. vi. 4, 
 
 The obligation of this command was not only 
 acknowledged by the Jews, but by Jefus himfelf, 
 when he faid to the tempter, " Thou ihalt worlhip 
 the Lord thy God, and him only (halt thou ferve.'* 
 (Matt. iv. 10.) In feveral places of the Scripture, 
 God claims his right to adoration and worfhip, and 
 declares he will not give that right — his glory — to 
 another. (Ifa. xlii. 8.) But in the text equal ho- 
 nour is ordered to be paid to the Son with that 
 which is paid to the Father. The Son, therefore, 
 is not a creature j for divine honour, fuch as is due 
 to the Father, being paid to any creature, however 
 highly exalted he may be, is idolatry, and to be 
 abhorred by all chriftian people. The Son, there- 
 fore, muft be God ; and, if God, eternal : for every 
 being who had a beginning muft be a creature ; and 
 no creature can be the object of divine adoration. 
 
 Hence arifes the argument, that the Son is not 
 begotten by an ad of the Father's will; for then 
 he would have a beginning, and confequcntly b-"; a 
 creature. Nor could he be begotten through any 
 external neceffityi lor no fuch neceflity can ap- 
 li 
 
242^ Jejus the OhjeB of Dif, V. 
 
 proach God, who is almighty. The Son mufl, 
 therefore, be eternally begotten, according to the 
 nature of God — even as the fun in the heavens na- 
 turally emits light, and hath done {<:> from the firft 
 moment of its exiftence, and while it exifts will 
 ever continue to do {q : and was it poffible to con- 
 ceive it to ceafe to do fo, it would, from that mo- 
 ment, ceafe to be the fun. 
 
 The human nature of Jefus, therefore, confidered 
 alone, by itfelf, diftinft from and unconnedted with 
 his divine nature, is not the object of adoration ; 
 but it becomes {o in confequence of its being, in 
 an ineffable manner, taken into God, and made one 
 with the Son of God by unity of perfon — God and 
 man, divinely united, making one Chrift j for " as 
 the reafonable foul and flefh is one man, fo God 
 and man is one Chrift." 
 
 Whoever, therefore, believing Jefus to be only 
 man, or only a creature, worfhips him as God, is 
 guihy of idolatry : for, whatever is not God cannot 
 be the object of Chriilian worfhip; and no creature 
 can be God. 
 
 If it be faid by Arians and Socinians, that they 
 do not worfhip the Son as the fupreme God, but 
 with fubordinate worfhip, as to a being inferior to 
 him: I reply; The Scripture no where directs any 
 fubordinate worfliip to be paid to any being : its 
 language is, *' Thou fhalt worfhip the Lord thy 
 God, and him only fhalt thou ferve." Befides, to 
 give fubordinate worfhip to the Son, is not to ho- 
 nour hi m as they honour the Father, to whom, a5 
 I fuppofe, they profefs to pay fupreme adoration. 
 
Dif. V. Chrijlian Worfhip: 243 
 
 To believe the Son to be God, and yet to be in- 
 ferior, as God, to the Father, is nonlenfe. It im- 
 plies the ridiculous notion of two gods, one fupe- 
 rior, the other inferior: and is no better than the 
 old heathenifh notion of a plurality of gods, in 
 gradation down from Fate fupreme, to paltry 
 Priapus. 
 
 It is here natural to remark, that this God who 
 is worfliippcd with fubordinate worlhip, is either 
 created, or uncreated. If created, whoever wor- 
 fhips him with divine worfliip, is guilty of idolatry 
 in giving that worfhipto a creature, which is due 
 to the Creator only. If he be uncreated, he muft 
 be God fupreme' — " equal to the Father as touch- 
 ing his Godhead." And as there can be but one 
 God, he muft be of the fame efTcnce with the Fa- 
 ther, and equal partner in the adorable nature of 
 Jehovah ; and equal honour is due to him with 
 tlie Father. There can be no gradation in the 
 Godhead. Whoever is not the fupreme God, is no 
 God, and, therefore, no objedt of divine worfhip. 
 
 The Son, then, being God of the fame nature 
 with the Father, eternally generated by him, and 
 being the Creator, Preferver, and Governor of the 
 world, hath the right of judgment over all crea- 
 tures inherent in himfelf. And being united to 
 human nature, by taking the manhood into God; 
 dying in that nature a facrifice for the fm of the 
 world i and rifmg again in that nature from death 
 on the third day, and afcending into heaven, had 
 the right of judgment, which belonged to him the 
 eternal Son of God, committed by the Father to 
 
i44 y^P^ ^^^ QbjeSi of Dif. V. 
 
 him, as he was Jefus Chrift, the Son of God in 
 human nature, God and man united.- The reafon 
 affigned why this is done, is, " That all men (hould 
 ^Tionour the Son" of God united to humanity, 
 ^' even as they honour the Father" — That all men 
 might fee and know the high honour and dignity 
 to which the humanity of Jefus, united to the di- 
 vine nature of the Son of God, is exalted, becaufc 
 it was " obedient to death, even the death of the 
 erofs," (Philipp. ii. 8.) for the redemption of the 
 world ; and might be thereby led to honour, wor- 
 ship, and obey him, with the fame fupreme ho- 
 nour, worfhip, and obedience, which they pay to 
 the Father. For, confider ; was it poffiblc to con- 
 ceive this right of judging the world to have been 
 committed to fome other being than the Son of 
 God, who is the Creator, the Upholder, and Re- 
 deemer of the v/orld | would it have l)een no dimi- 
 nution of his dignity? no leflening of his honour 
 and glory ? The probable confequence is, that the 
 regard and obedience of men would have been di- 
 vided between him who is their creator and re- 
 deemer, and him who was to be their judge. 
 Whereas, the blelTmgs of creation and redemption 
 flowing from the fame perfon to whom the right of 
 judgment' is committed, the reverence and honour, 
 the worfhip and obedience, the love and gratitude 
 which are due to him, will the more readily be call- 
 ed forth, the more cordially and cheerfully paid.* 
 
 * A fimilar fentiment I h^ve read in one of Bifliop Sherlock's fermons ; 
 but I know not where to find it. Though, I believe, the worthy Bifliop 
 applies it to fhow the propriety of the Son of .God, who is the creator 
 «f men, being alfp their redeemer. 
 
Dir. V. Chriftkn IVorflnp, 245 
 
 The duty enjoined on us in the Text is, that we 
 fliould honour the Son even as we honour the Fa- 
 ther ; and this duty being enforced by the ftrong 
 tie ot creation, and by the more afre(flionate tie of 
 redemption, as well as by the authority of Jefus 
 to whom all judgment is committed, let us fee that 
 we be ever ready to pay it to him, with humble 
 and devout hearts. 
 
 The open denial of the divinity of Jefus Chrift 
 wh-ich now prevails in the world ; the debafcment 
 of his chararter to a level with that of Luther, 
 Mahomet,* &c. the propcnfity to confider all reli- 
 gions as equal in thcmfelvcs; and the difpofition to 
 return to the heathenifh worfhip from which ouf 
 anccftors were converted to Chriftianity,-^- which 
 hPwS jfhown itfelf in various parts of the world, — ■ 
 make it neceflary that all Chrift's faithful fervahts, 
 efpecially the miniflers of his word, fliould openly 
 
 . • Sec the New- York Minerva of September 19 or 2c, 1794. 
 
 f The prevalence of theatrical entertainments, which, notwithftand- 
 ing the fine things that have been faid of them, ftrongly tend to tlie cor- 
 ruption of principles and manners, to fill the mind with tfie luft of fen- 
 fual pleafure, and to wear all religious impreflions from it; the erefting 
 of heatjien temples and pagodas, as ornaments in their pleafu re-grounds, 
 and fetting up the flatutes of the heathen gods and goddefles in confpt- 
 Ciious points of view; the naming men of war in honour of thcfc fiifli- 
 tious deities ; dignifying a fuperb place of entertainment with the name 
 cf the Pantheon — the temple of all the gods; the total reje<5lion of the rc- 
 rgion of Jefus, and of the name of God in another country; the difre- 
 gard of the fign of the crofs, the emblem of Chriftiafiity — I had almoft 
 faid, the contempt with which it is ignorantly treated in our own coun- 
 try — all thefe things, taken together, fhow that the tranfition froiil 
 Chriftiaiiity to heathenifm would be ^ event not very difficult to be ae- 
 compliflied. And who can fay that, for tbefe tilings, among others. 
 Cod is not now calling the nations of the world to judgmcpt, and mak- 
 ing them the dreadful fcourgcs of each other? 
 
2'4^ "Jefi^s the ObjeFt of pif. V, 
 
 and fteadfaftly maintain the divine natvjre of him 
 who hath bought them Vv^ith his blood, reconciled . 
 God to them, eftablillied for them the fure hope 
 of eternal life through himfelf, and taught them 
 how to obtain it. 
 
 To this duty let me call you earneftly, my Re- 
 verend Brethren ; and, I truft in God, you will not 
 fail in it. The diftinguiilied mercy of our auguft 
 and beloved Mafter, who hath, by his grace, called 
 us to the honour of ferving in his holy church, of 
 making known the glad tidings of falvation through 
 him, and of miniftering in holy things to his peo- 
 ple, binds ftrongly on us the obligations of this 
 duty. The force of thefe obligations is increafed 
 by what we owe to his people and to the world. 
 On us, in a good degree, it depends^ whether the 
 pure word of God be fully and fairly preached, the 
 facraments of his church duly adminifbered, and the 
 obligations of holinefs explained and enforced. 
 
 None of thefe things can be effeflually done, 
 unlefs the divine nature of Jefus Chrift be afferted 
 and inculcated as the ground and fure foundation 
 of all we fay or do in his church. All is vain and 
 ufelefs, unlefs fupported by his divinity and merit. 
 " No falvation is there in any other; for there is 
 none other name under heaven given among men 
 whereby we mufl be faved." Adts iv. 12. 
 
 Though I am confident. Reverend Brethren, that 
 you are duly fenfible of your duty in this relpedl, 
 and that you will always be ready, with a cheer- 
 ful mind, to aft agreeably to it, let it not be 
 thought fuperfluous if I again bring to your notice 
 
Dlf. V. Chrijlian WorJIiip. 247 
 
 the latter part of the text : " He that honoureth 
 not the Son, honoureth not the Father which fent 
 him." He who honoureth not the Son to whom 
 all judgment is committed, honoureth not the Fa- 
 ther who hath committed all judgment unto him, 
 and fent him into the world. 
 
 There is, therefore, no way of honouring the 
 Father, but in and by and through the Son, by 
 whom alone he is or can be manifefted ; " who is 
 the brightnefs of his glory, the exprefs image of 
 his perfon," the image of the invilible God," who 
 is himfelf " God bleffed forever" — in whom, and 
 by whom, and through whom alone, we can fee, 
 and know, and have accefs to the Father. 
 
 To the grace and protection of the holy, undi- 
 vided Trinity, one God Almighty, I com- 
 mend you. Reverend and Beloved Brethren; be- 
 feeching him to dire6t your hearts and blefs your 
 miniftr}^ ; that, holding faft the faith once delivered 
 to the faints, and turning many to righteouinefs 
 through that wifdom which is from above, you 
 may rife from the duft of the earth to cverlafting 
 lite, and fliine as the brightnefs of the firmament, 
 and as the liars, for ever and ever, in the heavenly 
 kingdom of your God. 
 
 To the ONE God Jehovah, Father, Son, and 
 Holy Ghoft, Trinity of perfons in one divine ef- 
 fence, be honour, glory, and dominion, now and 
 for ever. Amen. 
 
 From what hath been faid it appears, that the 
 authority by which the Son of God governeth and 
 iudgeth the world, is inherent in him as he is the 
 
24^ >/«-y tie Objea of Dif. V, 
 
 Son of God, eternally begotten of the Father, and, 
 therefore, of the fame nature, effence, and power 
 with him, being the Creator and Preferver of the 
 world. And the authority by which Jefus go- 
 verneth and judgeth the world, is committed to 
 him, becaufe the godhead and human nature are 
 conjoined in him, *' not by confufion of fubftance, 
 but by unity of perfonj" " the manhood being 
 taken into God." 
 
 From the dignity of the perfon of the Son of 
 God, we may fee the neceffity, as well as the pro- 
 priety, of his having ail judgment inherent in him. 
 His infinite power and knowledge and wifdom 
 and truth eminently entitle him to it, qualify him 
 for it, and enable him to difcharge it. 
 
 His taking the manhood into God, fliows the 
 propriety with which all judgment is committed to 
 the God-man, Chrift Jefus. Being man as well 
 as God, we are governed and judged by one in our 
 own nature; one who knovveth whereof we arc 
 made — our weaknefles, temptations, difficulties, and 
 diftrefles, having himfelf felt them, and will, there- 
 fore, gracioufly make all proper allowance for them. 
 
 Having, I truft, Ihovvn the divinity of the Sou 
 of God united to human nature in Jefus Chrifb, 
 and the propriety of his having all judgment com- 
 mitted to him, that he might be the objed; of our 
 full faith and befl obedience, I beg leave to 
 mention another confideration ariling; from the 
 text, and highly worthy of our regard. 
 
 Not many years back, a fcheme of religion was 
 preached in this country, and hath fince conlidera- 
 
Dif. V. Chrijlian PVorJ/iip. 249 
 
 bly Tpread, aff:rting the final falvation of all men 
 through Jdus Chrift. Had this final lalvation 
 been predicted on the repentance of all men, I 
 know not that it would have been neceffary 
 to have faid any thing againft it. But, on the con- 
 trary, all faith, repentance, obedience, and every 
 requilite and mean of falvation, as they have been 
 commonly underftood and taught in the Church of 
 Chrift, are excluded : all terms and conditions of 
 falvation are denied. Chrift, they fay, gave no 
 laws, and requires nothing to be done; Nor do 
 the allcrtorsof this dodtrine appear to make holinefs, 
 or a good life, of any confequence beyond this 
 world. The troubles, diftrefles, and forrows of 
 this life, and the doubts and uncertainties which 
 will perplex the wicked in the intermediate ftate 
 between death and the refurreiftion, they coniider 
 as the only fuffering for fm. But, at tlie refurrec- 
 tion, every one will come forth to happinefs and 
 glory in the heavenly kingdom of God. 
 
 Whether thefe be the doctrines of every one of 
 thofe who call themfelvcs Univerfalifts, or whether 
 every one hath a diftincl creed, 1 know not. But 
 thefe are points I have collefted from converfation 
 with a fenfible man, of good character, who feems 
 to be a leader amono; them. 
 
 Antinomianilm appears to be the ground of this 
 fcheme; new-modelled, indeed, by extending the 
 benefits of Chrift's death to the whole world, 
 which the old Antinomians confined only to the 
 elect. 
 
 Kk 
 
250 y^fiis the ObjeB of Dif. V. 
 
 But, that they ftand on the fame ground ap- 
 pears from their reprefenting the fins of men merely 
 as a debt due to almighty God. This debt, they 
 fay, Chrift hath fully paid as their fubftitute ; that, 
 therefore, it would be inconfiflent with the juftice 
 of God to demand again the payment of his debt, 
 which had already been paid by his fubftitute. 
 Befides ; 
 
 They both afcrlbe falvation — -the Antinomian, 
 of the ele6t; the Univerfalift, of all men — to the 
 abfolute, unconditional decree of God, without any 
 regard to the goodnefs or holinefs of men. 
 
 My fubjed: does not require me to enter into 
 this controverfy. Yet, after obferving that reli- 
 gious errors have commonly fome truth mixed with 
 them, 1 Ihall remark, that the above pofition does 
 not feem to accord well with the Text. 
 
 That Chrift made a full, perfedt, and fufficient 
 facrifice, oblation, and fatisfa6tion for the fins of 
 the whole world, will not be difputed by any mem- 
 ber of Chrift's Church who underftands his religion. 
 But it appears from the Text, that the Father 
 judgeth no man, but hath committed all judgment 
 unto the Son^ The office of a Judge is to examine 
 the acflions of men, to pafs fentence on them ac- 
 cording to their actions, compared with the rule of 
 life which God gave them. 
 
 Chrift hath declared, that he will execute this 
 judgment; and that " the hour is coming, in the 
 which all that are in the graves fhall hear his voice, 
 and Ihall come forth, they that have done good, 
 unto the refurreftion of life j and they that ha\ti 
 
Di{. V. Chrijlian Worpp. 251 
 
 done evil, unto the rcfurrcdion of damnation." 
 According to this declaration of the holy Jelus, 
 Ins final judgment (hall follow the general refur- 
 redion at the laft d^s and (hall dilcrimmate be- 
 tween thofe who have done good, and thole who 
 have done evil : and the fentence which he Hiall 
 pronounce, he will fulfil on them— blefTednefs to 
 the good, condemnation to the evil. 
 
 To appeal to the juftice of God in this matter, 
 and fay that he will not require a fecond payment 
 of the debt of fin, which Chrift, our fubftitute, 
 hath already fatisfied, is talking ignorantly. The 
 jufiice of God is not concerned in the matter. The 
 Son of God is the Creator of menj he is alfo their 
 Redeemer; having bought them with his blood, 
 they arc his: he is now their Governor and their 
 •Judge, and will finally pafs an irrevocable fentence 
 on them, according as the laws of his Gofpel, and 
 of that reafonable nature he hath given them, 
 (hall dired. His fentence will be juft, and will 
 be executed. Nor is there any diverfity of will in 
 the Father and Son : they are not two, but one 
 God. And, " the Father judgeth no man, but 
 hath committed all judgment unto the Son." Be- 
 
 fides ; 
 
 The Father hath given to the Son, «* power 
 over all flc(h." (John xvii. 2.) This power necef- 
 iarily implies the power of judgment— of punilh- 
 jng and rewarding, as his juftice (hall dired. Sup- 
 pofe, for a moment, that, at the laft day, Chrifl: 
 hath no power to condemn the wicked, but only 
 power to give them eternal life, and then tell me 
 
2 ija Jefiis the ObjeB of ' Dlf. V. 
 
 how he hath power over all ficfh ? Tell me, too, 
 what becomes of his office of adminiftcring all 
 judgmeot, which the Father hath committed to 
 him? 
 
 I am not ignorant that the Univerfallfls have 
 propofed a new tranflation of the latter part of John 
 
 XVU. 2. ffa TTciv ^i'^wxa? «utw, lucrn av I'oiq ^^yiv' oilwHor, whlch 
 
 they render, that every thing which thou hajl given to 
 him, he may give to them^ tven eternal life. But this 
 tranflation cannot bejuil, becaufe it advances a pofi- 
 tion which is not true, viz. that Chrifc will give to 
 all men every thing which God hath given to him, 
 even eternal life. This makes eternal life equiva- 
 lent to every thing which the Father hath given to 
 the Son, which is not true. The Father hath made 
 the Son head of the Churchy hath committed all 
 judgment unto him; hath given himpozver over all 
 fiejh — all power in heaven and earth ; hath put all 
 things under his feet. This fuper-eminency of power 
 and dignity is no part of that eternal Ufe referved 
 for the faithful fervants of God. It is not, there- 
 fore, true that Chrifl is to give them every thing 
 which the Father hath given to him. 
 
 With regard to the tranflation in our Bible, 
 " that he fhould give eternal hfe to as many as thou 
 haft given him," I have confulted Hammond and 
 Whitby, both good Greek critics, and both dif- 
 pofed to amend errors in our tranflation : and they 
 neither of them take notice of any thing amifs in 
 the rendering of this verfe. 
 
 Pool, in his Synop. Critic, gives the very tranf- 
 lation of the Univerfalifts ; ut omne quod dedifii ei. 
 
Dir. V. Chnjtian IVorflnp, 253 
 
 det eis, et tandem vitam eternam. He obferves that 
 9r«w '« is a Hebrailm for -s-a'T* '0, or •nxali^ and makes 
 the true rendering of it to be, ut omnibus quos de- 
 dijli ei, det eis vitam eternam — that to all whom 
 thou hajl given to him, he may give eternal life. 
 Thofe who are given to Chrift, he makes to be 
 thofc whom God hath fubjeded to him as their 
 Redeemer and Mediator. Thefe, according to 
 Dr. Hammond, are they who are called to the pro- 
 feffion of Chrift's religion, and obey him. John 
 vi. 39. 
 
 Pool adduces the paflage from John vi. 39. 
 
 ♦*a w»v SiJoxt |*o» irctTBf, f*« ctiro'Ktffu 1| avTu; whcre Je- 
 
 fus cannot fpeak of things, but of pcrfons, as ap- 
 pears by the context, particularly by his fubjoin- 
 
 ing, aXAa afcciTr.a-i,) aJro t» Tp «x«t>) wwijia; where, thoUgh 
 
 the whole verfe be expreffed in the neuter gender 
 and fmgular number, it is evident the meaning 
 is plural, and relates to perfons, not to things. 
 " And," or " but, this is the will of the Father 
 who fendeth me, that of all thofe he hath given 
 to me, I fhould lofe none, but fhculd raife them 
 up at the laflday." 
 
 The new verfion which the Univerfaiifts have 
 given of John xvii. 2. is therefore inadmifllble. It 
 advances a pofition not true in itfelf, and it is un- 
 Tupported by good criticifm, founded on accurate 
 knowledge of the Greek language, and of the He- 
 braifms ufed by St. John. 
 
 In the clofe of the procefs of the general judg- 
 ment at the laft day, which Jefus himfelf hath 
 given us in Matt. xxv. it evidently appears, that 
 
a 54 J^fn^ i^^ Objea of Dif. V. 
 
 all mankind fliall be judged by him, receive their 
 fentence from him, and have that fentence fulfiiled 
 by his authority — " Thefe," faid he, the wicked 
 reprefented by the goats on his left hand, *' fhall 
 go away into everlafhing punifhment ; but the 
 righteous into life eternal." 
 
 The Univerfalifts evade the argument arifing 
 from this defcrlption of the general judgment, by 
 faying that the goats do not denote 7nen, but devils ; . 
 that is, wicked angels. By the fame conftruclion, 
 the righteous ought not to mean f?ien, but good 
 angels \ for they both relate to the fame order of 
 beings, and are difbinguifhed, not by their nature, 
 but by their properties or qualifications. For their 
 works t)f benevolence and mercy, the Jlieep^ the 
 righteous are acquitted by their Judge, and rewarded 
 with life eternal. And becaufe they had negleded 
 the works of benevolence and mercy, the goats, the 
 wicked are configned to everlafting punifhment. 
 
 That the devils {hall be judged and condemned 
 at the general judgment, appears from the Scrip- 
 tures. But it appears not that they are reprefented 
 by goats ; nor is the procefs of their judgment made 
 known to us. Befides ; to fay to wicked men, who 
 have taken part with devils in their iniquity, " De- 
 part from me, ye curfed, into everlafting fire, pre- 
 pared for the devil and his angels," is a natural 
 mode of fpeech. Hell is, or rather will be pre- 
 pared for the devils ; it was not originally intended 
 for men, and will finally be the portion only of thofe 
 among them who take part with the devil, do his 
 work, and fotm themfelves into his temper. But 
 
Dif. V. Chrijlian WorJIi'ip. 255 
 
 'to fay to devils^ ' Depart into everlafting fire pre- 
 pared for the devils and his angels,' is a form of ex- 
 preflion that will not be uled by a good gram- 
 marian, as it muft found harlli and uncouth to 
 every ear. 
 
 The goats were fentenced to everlafting punifii- 
 ment, bccaufe they had not fed the hungry, nor 
 clothed the naked, nor vifited the fick, nor admi- 
 niftered to the various neceffities of human nature. 
 Thefe duties are not, that I know of, required of 
 devils, but of men : men, therefore, not devils, will 
 be condemned for their deficiency in them. 
 
 What I have delivered is plainly the do<5lrine of 
 Chriftianity. In fupport of it, I have cited nothing 
 but the words of Jefus Chrift, the Son of God : and 
 to his authority, I affure myfelf, you will always 
 pay a ready obedience. In conformity to their 
 divine Mafter, his holy Apoftles have ever delivered 
 the fame dodrine on this fubjeft; viz. That Chrift 
 fhall judge the world at the laft day : that the open 
 aftions, and fecret thoughts and defigns of men, 
 fhall come before him : that his fentence fhall be 
 final, and fhall be fully carried into clfed: : that 
 he will render glory and immortality to thofe who 
 have done good, and inflid indignation and wrath 
 upon thofe who have done evil ; according to the 
 laws of his Gofpel. 
 
 It is true, that as the Father is the fountain of 
 the divinity from ^hich the Son is eternally gene- 
 rated ; and as the Son hath t|ie fame nature and 
 will with the Father, and doth nothing but what 
 he feeth the Father do, that is, in exadl conform! tv- 
 
zs6 jefus the Objea of Dif, V. 
 
 with him j fo every thing the Son doth, and all the 
 honour he receiveth, ultimately centers in the Fa- 
 ther, according to the fubordination (of order only, 
 not of nature) in the holy Trinity. In the oecono- 
 my, however, of the creation, redemption, and fal- 
 vation of men, every Perfon in the Trinity is repre- 
 fented as having his diftindt office : The Father is 
 the Creator, the Son the Redeemer, and the Holy 
 Ghoft the Sandtifier of menj yet all the bleffed 
 Perfons of the triune God acting, in all things, in • 
 unity of nature and wilL 
 
 The full and perfect facrifice and fatisfadtion 
 whicli Chrift made for the fms of the world has 
 been mentioned* But to whom the benefits of 
 that fatisfadtion belong, whether to thofe who live 
 and die in their wickednefs, or to thofe only who 
 repent and forfake their fins, and live and die in 
 obedience to God, is a dillind: coniideration y but 
 a coniideration which nearly affefiis every one. God 
 is reconciled to man by the death of his Son. But 
 is it not neceflary that man be reconciled to God 
 by holinefs of life? If not, how is the reconcilia- 
 tion between God and man complete ? or how is 
 Chriil an effectual Mediator ? In 2 Cor. v. 18, &:c. 
 this two-fold reconciliation, of God to man by the 
 death of his Son, and of man to God by holinefs 
 or " righteoufnefs," is clearly fet forth, and ought to 
 be attentively regarded by thofe who look to him 
 for falvation without repentance and a good life; 
 that is, fuch a life as the Gofpel requires. 
 
 The fanctification of the heart by the Spirit of 
 God is neceffary to flilvation through Chrift, be- 
 
bif. V. Chnjlian PForjJiip. 2^^ 
 
 caufe " without hollnefs no man (liall fee" — be 
 happy with — " the Lord ;" and becaufe when we 
 have our " fruit Unto holinefs," *' the end" will be 
 " eternal life." Rom. vi. 22. 
 
 To fuppofe that the man who dies unholy fhall, 
 by the power of God, be made holy in the next 
 world, hath no promife of God to ftand on. It is, 
 therefore, not faith, but opinion. Faith is built 
 on the promifes and declarations of God ; opinions 
 ftand on the concluilons of a man's own m.ind : 
 and however they may be excufable in the Philp- ' 
 fopher; in the Chriftian, efpecially in the Chriftian 
 Miniftgr, who " walks by faith, not by fight," or 
 opinion, they can never be juftified. His bufmefs is 
 to preach repentance and faith to the tinner in this 
 world — converhon of the heart from lin to holinefs, 
 that his fins may be forgiven, and his foul faved in 
 the day of the Lord. Further his commiffion 
 reaches not : Nor can he give any aflurance of the 
 remiflion of fins on any other ground, except his 
 own opinion. And the man who takes up with 
 opinion inftead of faith ; that is, builds his hope 
 of ialvation on his own notions, inftead of the pro- 
 mifes and declarations of God, is in no good way 
 to eternal life. 
 
 tci^'^ 
 
 LI 
 
DISCOURSE VI. 
 
 PART THE FIRST. 
 
 HEAVEN THE CITY OF CHRISTIANS. 
 
 Philipp. ill- 20, 21. For our converfation is in 
 heaven, from whence aljo we look for the Saviour^ 
 the Lordjefus Chrijl; who Jhall change our vile 
 body, that it may he fajfiioned like unto his glori- 
 ous body, according to the working whereby he is 
 able even tofubdue all things unto himfelf. 
 
 Xn fome of the verfes which precede the tt:ity 
 the Apoftle had direded the Phihppians to be fol- 
 lowers of him as their pattern in Chriftian conver- 
 fation, and to mark them as examples of holy liv- 
 ing, who copied after him in the conduft of their 
 lives. He hath thereby not only intimated, but 
 eftabliilied it to be the duty of all Chriilian mi- 
 nifters, to adorn their flation in Chrift's Church 
 with a holy and unblamable life ; exhibiting all the 
 graces and virtues of that heavenly converfation 
 
Part I. Heaven the City of Chijlians, 259 
 
 which their rehgion requires. Hence the duty of 
 thole who hve under their miniftry, to follow and 
 imitate their example, will be evident. 
 
 The propriety of this condud, both in Chriflian 
 miniflers and people, appears from what the Apoflle 
 hath faid in the two verfes immediately before the 
 Text — " Many walk, of whom I have told you 
 often, and now again tell you even weeping, that 
 they are the enemies of the crofs of Chrift : whofe 
 end is deftrudion, whofe God is their belly; and 
 whofe glory is in their fliame, who mind earthly 
 things." 
 
 This declaration of the Apoftle ought to con- 
 vince us, that thofe profeflbrs of Chriftianity who, 
 ^nftead of exhibiting the op?n practice of the graces 
 ^nd virtues of their holy religion in their lives, in- 
 dulge themfelves in vice and immorality, are ene- 
 mies to the religion they profefs. As much as in 
 them lieth, they deftroy the efticacy of the redemp- 
 tion of Chrift: With regard to themfelves, they 
 entirely defeat it. The defign of Chrift's redemp- 
 tion is eternal falvation; but their end will be de- 
 ftrudion. 
 
 That we might be at no lofs with refped to that 
 condud which makes a man the enemy of the crofs 
 of Chrift, and endeth in deftrudion, the Apoftle 
 hath told us, it is the condud of thofe " whole God 
 is their belly" — of thofe, namely, who indulge 
 themfelves in the excefles of fenfual living; who 
 exert themfelves to enjoy the pleafures of the pa- 
 late ; who place their happinefs in eating and drink- 
 ing, not to fatisfy their natural hunger, but to gra- 
 
i^6s Heavenihe City of Chrrjiians. Dlf. Vt. 
 
 tify the cravings of appetite, made capricious and 
 humorfome by indulgence. 
 
 If we refled: that our religion requires abftinence 
 froth fenfual pleafure, the denial and mortification 
 of the appetites of the body to that degree, that 
 the fiefli being fubdued to the Spirit, we may obey 
 4il godly motions *' in righteoufnefs and true holi- 
 fiefs;" we Hiall not be fijrpnzed at the heavy cen- 
 fiire the Apoftle hath caft on thofe who make the 
 indulgence of the ftomach the principal end of their A 
 
 living. " His fervants yt are to whom ye obey.^ * 
 
 He who obeys the cravings of his ftomach, and is 
 perpetually contriving ways and means to gratify 
 its defires, is properly its ferv^ant — all his care is, 
 how to ferve it ; and his greateft happinefs arifei 
 from its gratification. In truth, it is his God, for 
 it has his aifetflions and fervices, and is the fourcc 
 of his higheft enjoyment. 
 
 Another reafon which {hows the baneful effedls 
 of habitually gratifying the cravings of the ftomach 
 3S, that over-feeding, efpecially with rich and deli- 
 cate foodj increaies and iriflames all the other ap- 
 petites of the body, and, in proportion, the paffions 
 6f the mind. They become more unruly, more 
 difficult to be controlled, and lead direftly to the 
 perpetration of thoi^ crimes which the Apoftle cen- 
 fures, when he fays of thofe who live in them, 
 '* whofe giory is in their ihame" — Sham.e, indeed, 
 to follow the bent of inordinate affections into the 
 pra6ticfe of wantonnefs and lewdnefs : Still greater f 
 
 fhame, to boaft and glory in thfem, as if they were 
 the higheft honour and perfetlion of human natuix** 
 
"part L Heaven the City of Chrijlians. 26 j 
 
 No better conduft, however, is to be expc6ted 
 of thole enemies of the crofs of Chrift, whofe evil 
 chara6ter the Apoftle hath fummed up, when he 
 faid that they "mind earthly things" — mind them 
 fo as to mind little elfe. The enjoyments and de- 
 lights of the prefent fcene of their being, engage 
 entirely their attention ; in them they place their 
 happinefs; on them they employ their pains ; re- 
 gardlefs of all the hopes and promifes of another 
 life ; as if, like the brute animals, their nature were 
 capable of no enjoyment but what fprings from this 
 world, and is to be obtained in this life. 
 
 With far different fentiments does our holy re- 
 ligion infpire all its true votaries. View the pat- 
 tern which the holy Apoftle fet to the Philippians 
 and to all Chriftians; to the imitation of which he 
 ardently prefled them, when he faid, " Brethren, 
 be followers together of me j and mark them which 
 walk fo, as ye have us for an enfample." The 
 example he fet in this matter is defcribed in his 
 Epiftle to the Corinthians, (i Cor. ix. 27.) Inftead 
 of feeding his body beyond what the neceflity of 
 nature required, he kept it under ^ and brought it 
 inio fubje6lioH, left if he neglecfled to pra6tice that 
 abftinence and mortification which he preached to 
 others, he fhould become a cajlaway — a reprobate 
 rejected of God. 
 
 In the text he alfo propofeth his own example 
 as a pattern to others, and defcribeth it as fpring- 
 ing from very different principles, when compared 
 to thofc which govern the condudl: of men of the 
 world. " Our converfation," faith he, " is in hea- 
 
262 Heaven the City of CJirijfians. I^if. VI. 
 
 ven." We pamper not the body, that we may 
 enjoy its lufts : we make not our belly our God j 
 nor glory in our jQiame ; nor mind earthly things. 
 So far from it, we are fcarcely men of this world, 
 and live not according to the fal^iion of worldly 
 maxims. 
 
 The Greek word TroXtrau^a, tranflated converfa-^ 
 tion, fignifies the government of a city or country, 
 the adminiflration of that government, a number 
 of -people living under the fame laws, the rights 
 and privileges of a citizen. 
 
 The meaning of the exprefljon, " Our converfa- 
 tion is in heaven," is, therefore, that the govern- 
 ment of the com.munity to which Chridians belong, 
 and the adrniniilration of that government, are in 
 heaven, not on earth — that they are members of a 
 fociety which, though part of it be in the world, is 
 not of the world, but is taken out of it, and, by 
 adoption, made free of the new Jerufalem, the city 
 •of the great King, Jefus the Saviour, the head of 
 the Church which is his kingdom. 
 
 Of this kingdom Jefus fpake when, before 
 " Pontius Pilate, he witnelTed a good profeflion," 
 and faid, " My kingdom is not of this world." Its 
 polity, therefore, and the adminiftration of it, are 
 from heaven, the refidence of its King. For when 
 he had finiihed his miniftry here on earth, having 
 made expiation for the fin of the world by his death ; 
 having laid the foundation of his Church in this 
 world, and committed the adminiflration of it to 
 his Apoftles, under the direction of the Holy 
 Ghoft^ having triumphed over the devil, fin, and 
 
Part 1. Heaven the City of Chrijiiaiti. jj6^- 
 
 death, by his refurreclion from the grave i he af- 
 cended up on high to take poflefllon of "his king- 
 dom which he had purchafed, or earned by his hu- 
 mihation and fufferings, and is now " feated at the 
 right hand of the throne of God." Hob. xii. 2. 
 
 From this Hate of exaltation he gave gifts unto 
 Hien, (Pf. Ixviii. iS. Eph. iv. 8.) particularly the 
 gift of the Holy Ghoft, the bleifed Spirit of God, 
 whom, according to his own moft true promife, he 
 fent from the Father upon his Apoftlcs and Church, 
 to be with them to the end of the world, " that 
 the Lord God might dwell among them." Under 
 the direction of this Spirit is the government, the 
 miniftry, the faith, dodtrines, difcipline, and what- 
 ever relates to the Church, placed. All the offi- 
 ces in the Church are his various miniftrations for 
 the edification, the building u^, the improvement, 
 the perfe(5ling of the Church in faith and holinefs. 
 And through the Church, every member of it re- 
 ceives the heavenly influences, and holy infpira- 
 tions of this divine and life-giving Spirit. 
 
 Men, therefore, arc not born members of this 
 Church by their natural birth; but according to 
 the appointment of him who is its King and Go- 
 vernor, its Redeemer and Saviour, they who by- 
 faith embrace his mediation, are taken out of this 
 world, becaufe of its enmity againft God, tranf- 
 lated into his Church, and made denizens of it by 
 the regeneration of baptifm and the renewing of 
 the Holy Ghoft. 
 
 All our fentiments and exprellions of fpiritual 
 and eternal things, being taken from things natu- 
 
264 Heaven the City ofChriJiians. Dif. VI, 
 
 ral and temporal, it is higlily probable that St, 
 Paul was led into this manner of reprefenting the 
 Condition of Chriflians, by the practice of the.- 
 Roman government under which he lived. With. 
 them it was common, in reward of fervices per- 
 formed, or as an encouragement to the perform- 
 ance of. them, or from meer good-will, to admits 
 not only particular perfons to the freedom and fran- 
 diifes of Rome, but whole cities in many parts of 
 their empire. All who were afterward born free 
 of fuch cities, were born free alfo of the city of 
 Rome. 
 
 This was the cafe of St. PauL He vvras born at 
 Tarfus, a city of Cilicia, a free colony ; that is, its 
 inhabitants enjoyed the immunities and rights of 
 citizens at Rome y and this freedom he pleaded on 
 more than one occaliDi^ to ikreen himfelf from 
 fuch punifhment as could not be inflided legally 
 on Roman freemen. 
 
 Philippi, to the Chriftian inhabitants of which 
 St. Paul wrote this Epiftle, had been admitted to 
 the fame privileges* They would readily under- 
 frand the meaning of liis expreffion, " Our citi- 
 zenfliip is in heaven," to be, that as they were 
 citizens of heaven, they ought to attend to the 
 intereft, and honour, and maruiers of that city to 
 which they belonged ; not to mind earthly things, 
 becaufe they related merely to this world, out of 
 which they had been taken by the mercy of God, 
 and translated into the kingdom of his dear Son ; 
 made freemen of Jerufalem, which is above, the 
 city of the living God. And that as they had been 
 
Part I. Heaven the City of CJirift tan's, 265 
 
 endowed with this exalted privilege, they, at the 
 iiimc time, became fubjecft to the government, 
 obliged to obey the laws, fulfil the duties, comply 
 with the manners and cuftoms of that fociety, and 
 in this world have their converfation in heaven. 
 For this was the cafe with all thofe foreigners who 
 were admitted to the freedom of Rome. They 
 became poflefled of ady^antages very confiderable, 
 and of high eftimation in the world. But they 
 became fubjedl to the laws of Rome, and it was 
 expefted they would fulfil all the duties thcfe laws 
 required. 
 
 The application of this cafe to Chriftians in ge- 
 neral is very obvious. By the goodneis of God 
 they are taken out of this wicked world, and made 
 free citizens of the new Jerufalem, the city of the 
 living God, which hath foundations flable and 
 eternal, and fubjedt to none of the viciffitudes of 
 mortal things. In virtue of their adoption into 
 this city, they claim many rights and privileges of 
 high value, but which they could claim on no 
 other account : Such are the forgivenefs of fins 
 and a blefled immortality after the refurreclion. 
 
 \Vhen they became freemen of this citv, and 
 entitled to its privileges and bleiTmgs, they became 
 aUo fubjedl to its laws and government, and oblig- 
 ed to live according to its cuftoms and manners. 
 They muft renounce its enemies ; they mu ft main- 
 tain its honour ; they muft confult its peace ; they 
 muft feek its profperity. At prefent they live in a 
 foreign country, remote from their city, and from 
 the full enjoy n?ent of the great bleliings which they 
 M m 
 
266 tteaven the City of Chrijiians. Dif. Vl.' 
 
 hope affuredly they fhall one day receive in it. 
 Their f^t% and heart, and every faculty of their 
 foul ought to be fixed where their complete hap- 
 pinefs is expedled. The friendfhip of the world, 
 they know, is enmity with God, the Sovereign of 
 that holy city of which they are members. They 
 muft not, therefore, hold alliance with it; nor 
 live by its maxims; nor adopt its principles; nor 
 covet its riches ; nor feek its pleafures ; but renounc- 
 ing its pomps and vanities, its delufive hopes and 
 vain enjoyments, and keeping lleadfaft to the laws 
 an4 manners of that city whofe builder and maker 
 is God, wait, in faith and patience, for the comple- 
 tion of all their hopes. 
 
 The laws of that city are in full force upon them 
 in their pilgrim_age in this world, and by them 
 they are required to regulate their conduct. It ia 
 their misfortune that, incumbered as they are in 
 this mortal life, with the body of fin and death, 
 and expofed to the aflaults of the prince of dark- 
 nefs, they cannot always live free from fin, and in 
 the fame purity with the fouls of their fellow-citi- 
 zens, who have been called already by their King 
 and God, to the participation of peace and refrefh- 
 ment in the heavenly paradife. To afpire after as 
 great a degree of their purity as human frailty will 
 permit, is however their duty. By this refem- 
 blance they will become companions meet for them, 
 when it fhall oieafe God to call them alfo out of 
 the miferies of this finful world, to join their 
 heavenly fociety. 
 
 This happinefs we, as Chrifl:ians, hope to enjoy. 
 
Part L Heaven the City of Chrijitans, 267 
 
 We fhould, therefore, endeavour to fit ourfelvcs for 
 it by doing faithfully all thofe things which God 
 requires of us. The profped of the blils we hope 
 to enjoy in the kingdom of God, ought to fill our 
 hearts with love and gratitude to hiin, and raife 
 them above all anxious defires after the fleeting 
 happinefs of this vain world. 
 
 This condud, on our part, would ward off, or 
 greatly lighten the troubles of life. It would mo- 
 derate the violence of paflion and appetite, which, 
 through their impetuofity, give us fo much uneafi- 
 nefs, and involve us in fo many fins. It would recon- 
 cile us to the thoughts of our own dilTolution, which 
 muft ere long take place , but whether it will open 
 to us fcencs of happinefs or mifery, depends on our 
 prefent conduct. If we preferve our right to our 
 heavenly inheritance, by preferving that holy con- 
 verfation which God requires, happy fhall we be 
 in death. It will open to us the gate of paradife, 
 and lead us to a bleffed immortality, when the 
 morning of the refurre<5lion fhall wake us from the 
 fleep of the grave. 
 
 But if we forget or negleft the holy city of our 
 God, and, turning from the glories it holds out 
 to us, become like thofe of whom the Apoftle 
 fpeaks, when he fays, " Whofe God is their belly, 
 whofe glory is in their fhame, who mind earthly 
 things;" we (hall forfeit our inheritance, and, like 
 them, " Ihall be puniflied with everlafting deflruc- 
 tion from the prefence of the Lord, and from the 
 glory of his power ; when he fhaU come to be glo- 
 rified in his faints, and to be admired in all them 
 
268 Heaven the City of Chrijlians. Dif. VI. 
 
 that believe, in that day." (2 Thef. i. 9, 10.) For, 
 from heaven " v/e look for the Saviour, the Lord 
 Jefus Chrift." 
 
 In great humility he once came into the world 
 I© redeem us from the deadly curfe of fin, to open 
 to us the gate of everlafting life, and make us citi- 
 zens of Jerufalem which is above, v^hich is free, 
 and the mother of us all. At the end of the world, 
 we believe he will come again in his glorious ma» 
 jefty to judge the quick and the dead, and to re- 
 compenfe every one with happinefs or mifery eter- 
 nal, according as his life hath been. 
 
 At that time, may we be found of him in peace, 
 without fpot and blamelefs, and received to the 
 full enjoyment of the happinefs of that city, whofe 
 builder and maker is God. So be it, bleffed God, 
 for Jefus fake, our only Lord and Saviour. Amen, 
 
DISCOURSE VI. 
 
 PART THE SECOND. 
 
 JESUS THE RESURRECTION AND THE 
 ^ LIFE. 
 
 1 N the former part of this Difcourfe, I have ex- 
 plained the firft part of the Text, in which St. Paul 
 recommendeth his own example to the Philippians, 
 for their imitation in the chriftian life. My pre- 
 fent bufinefs is with the fecond part of it, which 
 hath been juft introduced to your notice by obferv- 
 ing, that the Saviour, the Lord Jefus Chrift, once 
 came in great humility to redeem us from the curfe 
 of fin, and to open to us the gate of everlafliing 
 life, by making us free citizens of the heavenly 
 Jerufalem. 
 
 The proper inference to be drawn from this ob- 
 fervation is, that our converfation ought to corref- 
 pond with thefe exalted privileges : becaufe we 
 believe this fame Lord Jefus Chrift will come 
 again at the end of the world; not in humility as 
 a Redeemer, but in glory and majefty, as the Judge 
 
2,70' Jsfus the Refurre5iion Dif. VL 
 
 of the living and dead ; and that he will then re- 
 compenfe every man according to his deeds. 
 
 This is the Chriftian's faith. Into it he was 
 baptized, when he was admitted as a citizen of 
 heaven. Judge for yourfelves, what his Ufe and 
 converfation ought to be i whether he ought not 
 to remember his heavenly inheritance, and live as 
 the laws of that holy place require ; or whether it 
 would be decent for him to negle<5l it, and become 
 the enemy of the crofs of Chrift, by which he is 
 redeemed from death, and hath thofe rich bleffings 
 made over to him. 
 
 Judge alfo what the magnificent fcene of that 
 tremendous majefty muft be, when the Son of 
 God (hall defcend in the glory of the Father, with 
 all his holy Angels, to reckon with the inhabitants 
 of the earth : with you, and me, and with every 
 one who hath ever lived. Are you prepared to 
 enter the trial ? If not, beg of God the grace of • 
 repentance, that, through the blood of Jefus, your 
 fins may be palTed over, by the mercy of God. 
 
 To the good and to the evil the iflue of this 
 judgment will be very different. " The wicked 
 fhall be turned into hell, and all the people who 
 forget God :" while the righteous fhall ihine as the 
 fun, in the kingdom of their Father for ever. 
 
 " From heaven," faith the Apoftle, " we," 
 Chriftians, " look for the Saviour, the Lord Jefus 
 Chrift; who (hall change our vile body that it may 
 be fafhioned like unto his glorious body." 
 
 Behold the high reward propofed to the faithful 
 Chriftians and let it excite his wilhes, and ftimu- 
 
Part II. and the Life, "^271 
 
 late his endeavours to obtain it. Vile and wovth- 
 Icfs is the human body, fince through the defile- 
 ment of fin it was loaded with infirmity : through 
 its own frail nefs it drops into the grave and dif- 
 folves in corruption. 
 
 However vile and worthlefs by nature the body 
 of the good Chriftian may be, it is coheir with the 
 foul of all the privileges of that heavenly city, 
 whofe builder and maker is God. It is part of 
 that humanity which the Son of God took, on him- 
 felf, when he came to bear the fm of the world ; 
 and, through faith in his blood, it is an heir of all 
 the bleffings he purchafed by his death — a coheir 
 with him of the kingdom of heaven. Hear what 
 he himfelf hath faid : " The hour is coming, in 
 the which all that are in the graves fhall hear his 
 voice" — the voice of the Son of God — •" and (hall 
 come forth, they that have done good, unto the 
 refurrediion of life; and they that have done evil, 
 unto the refurrection of damnation." John v. 28, 
 29. 
 
 " They that havf done good" (hall come forth 
 " unto the refurredion of life." Jn conformity to 
 this declaration of his divine Mafter, St. Paul, 
 fpeaking of thofe who fhall be found alive at the 
 coming of Chrift to judgment, hath faid, " We 
 Ihall not all fieep, but we (hall all be changed in a 
 moment, in the twinkling of an eye, at the lalt 
 trump ; for the trumpet fliall found, and the dead 
 ihall be raifed incorruptible, and we Ihall be 
 changed." i Cor. xv. 51, 52. 
 
 There fhall, therefore, be a refurredion of the 
 
>7S Jefus the Refurf'eBion Dlf. Vl; 
 
 dead, both of the good and of the evil. And when 
 this event fhall take place, they who fhall be alive 
 lliall be changed from corruption to incorruption^ 
 from mortality to an endlefs exiftence. After this 
 fcene, the general judgment fhall follov/. The 
 good fhall be feparated from the evil. They who 
 through faith,' and penitence, and good works, 
 have preferved their right to the heavenly inherit- 
 ance — have ordered their converfation according to 
 the laws and manners of that city which 's above, 
 of which they were admitted to be free members 
 by holy baptifm, fliall be accepted by their Judge, 
 and advanced to the full enjoyment of thofe rights 
 and bleffings which they can now embrace only by 
 faith and hope. Through the merit of their Re- 
 deemer, they fliall triumphantly enter in his train 
 into the holy City, the Church of the firft-born in 
 heaven, and live with him in glory and happinefs 
 for ever. 
 
 They, on the contrary, who have done evil — 
 have renounced their faith, have loft their patience, 
 have lived impenitently, have jaegleded the good 
 works of their holy religion, and have thereby for- 
 feited their right to the heavenly inheritance, have 
 taken part with the enemies of the crofs of ChrifV, 
 have lived in the luft and evil afFedions of their 
 preient nature, have minded only earthly things, 
 and have thereby forfeited their right to the hea- 
 venly inheritance, lliall then find their end to be 
 deftruftion : they fhall be driven from the prefence 
 of tlie Lord, to live, with apoftate fpirits, whole 
 part tlicy have chofen, and whom they have fcrved. 
 
Part II. and 1 he Life. 273 
 
 What change will be made in the bodies of the 
 wicked after the refurredion, further than that they 
 will be rendered immortal, doth not appear. But 
 tlic bodies of thofe Chriftians who have walked wor- 
 thy of their vocation, (liall be changed, and flilhion- 
 ed like unto the glorious body of Chrift; becaufe 
 they are members of his body, and animated by his 
 Spirit; fellow -heirs with him of the heavenly inhe- 
 ritance, and partakers of the glory which (hall be 
 revealed in that day. 
 
 " Flelh and blood cannot inherit the kingdom 
 
 of God ; neither doth corruption inherit incorrup- 
 
 tion." In its prefent flate of humiliation and dif- 
 
 bonour, of frailty and neceffity, of lin and impurity, 
 
 of afflidtion and forrow, of pain and licknefs, of 
 
 decay and death, the hyman body is incapable of 
 
 celeftial happinefs. The Spirit of God, with 
 
 which the Chrillian is endued, can animate it by 
 
 faith, and purify it by holinefs. Then, in the day 
 
 of the refurre(flion, when the almighty power of 
 
 the Son of God fliall bring the dead from their 
 
 graves, its vilenefs fliall give place to immortality 
 
 and glory, in all thofe " who love his appearing.'* 
 
 Though born into this world " in corruption, it 
 
 fhall be raifed in incorruption :" though born " in 
 
 dilhonour, it Ihall be raifed in glory :" though 
 
 born " in weaknefs, it fliall be raifed in power:" 
 
 though born " an animal body, it fliall be railed a 
 
 fpiritual body," and be exaftly fitted to enjoy the 
 
 full happinefs prepared for it in the city of God. 
 
 The greatnefs of this change will. not exceed 
 the belief of the pious Chriftian. He knows the 
 Nn 
 
2-/4 Jefm the Rejurreciion Dif. VI. 
 
 power of the perfon who is to efFed: it. *' From 
 heaven he looks for the Saviour, the Lord Jefus 
 Chrift, who lliall change our vile body — according 
 to the working whereby he is able even to fubdue 
 all things to himfelf." " As the Father raifeth up 
 the dead, and quickeneth them; even lb the Son 
 quickeneth whom he will. For as the Father hath 
 life in himfelf; fo hath he given to the Son to have 
 life in himfelf." (John v. 21, 26.) And "the 
 hour is coming, in the which all that are in the 
 graves (hall hear his voice, and Ihall come forth." 
 Verfe 28, 29. 
 
 He who hath life in himfelf, and power to give 
 life to the dead, muft be the author and foun- 
 tain of life — God himfelf. He, therefore, cannot 
 want power to change our body from its prefent 
 vile ftate, and make it what his wifdom fees beft — ' 
 " like unto his own moft glorious body." Through 
 the energy of his power " he is able even to fub- 
 due all things to himfelf." 
 
 The hope of the Chriftian, therefore, cannot fail 
 him. It reds on the power of the Son of God. 
 We know he hath power to raife the dead; to 
 change the vile and corruptible bodies of his faith- 
 ful fervants, and fafhion them like unto his own 
 mofl: glorious body, making them thereby capable 
 of living with him in that glory to which his hu- 
 man nature is exalted in the holy city of God 
 moft high. He hath promifed that he will do fo. 
 His word is truth, and fliall affuredly be accom- 
 plifhed. 
 
 Several inferences, which will be of fervice to us 
 
Part 11. and the Life . 27^ 
 
 in the Chriftian life, may be drawn from what 
 hath been faid on this fubjecl, 
 
 1. It fhovvs, in aftronglight, the neceflity of that 
 holy convcrfation which the Gofpel requires. It 
 is the body which, by its lufts and appetites, ex- 
 cites men to mind earthly ttiings, and gives them 
 all the excufe they have for making provifion for 
 the flcfh. But this body, vile in its prefent ftate, 
 the flavc of appetite and paflion, is, with the foul, 
 the adopted citizen ot heaven : It Ihall be railed 
 from deata: It (liall be changed from vilenefs 
 to glor)' : It fhall be made capable of happinef$ 
 eternal. We ought, therefore, to turn ourfelves 
 from earthly to heavenly things; and live in this 
 world according to the manners of that city where 
 glory and happinefs are provided for us. 
 
 2. The view of the fubjed that hath been before 
 us, fliows the folly and abfurdity of gratifying the 
 appetites of the body, beyond what nature and ne- 
 ceflity require. They are not to be with us for- 
 ever ; nor are they to make any part of our future 
 happinefs. Immoderately purfued, they deftroy 
 our capacity of enjoyment even in this life; and, 
 at lad, they deftroy life itfelf. Befides, the indul- 
 gence of them increafes the corruption of our na- 
 ture, and adds to the dregs and drofs of our vile 
 body, all which muft be refined and purified, or 
 taken away, before it can be capable of eternal 
 happinefs. 
 
 He, on the contrary, who confiders the lufts and 
 grofs appetites of the body as marks of its prefent 
 vilenefs; who knows that they muft be totally 
 
276 Jefus the P\efurre8ion Dif. VI. 
 
 abolifiied before he can be happy with God; and, 
 under that impreffion, does his utmoft to refifl 
 and fupprefs them ; will thereby take off a great 
 part of his prefent humiliation and vilenefs. 
 
 3. The due confideration of this fubjeft will, by 
 God's grace, help us to bear, with patience and re- 
 fignation to his will, the wants and diftreffes of 
 hfe which arife from the body. Sicknefs, and de- 
 cay, and accidents, are the unavoidable attendants 
 of our mortal ftate. The higheft virtue, the moft 
 heavenly difpolition, fecures us not againft them; 
 But the faithful Chriftian knows, and it is his joy 
 to know, that they can endure but for a fliort time. 
 -When God fliall call him to reft: in the grave, he 
 Ihall be freed from all the miferies of this world — 
 he fhall reft in Jeius till the voice of the Arch-an- 
 gel fliall funimon his body from death, to take 
 poiTeffion of the kingdom prepared for him from 
 the foundation of the world. 
 
 He will, therefore, bear with patience all the evils 
 of life which God fees beft for him to endure. A 
 ftranger and pilgrim on earth, he will look to hea- 
 ven as his home, and be content that everv thing 
 in this world ftiould be to him as God pleafes. 
 
 He, on the contrary, who looks to the world 
 for happinefs, and expects his higheft enjoyments 
 from the gratification of his animal nature, arms 
 all the accidents, and fickneftes, and pains of life, 
 with double force againft himielf. If he fucceed 
 in his views, he hath only the happinefs of a brute 
 animal to compenfate his pains. If any thing pre- 
 vent the pleafures he fcc'ks, he muft be v/rctchcd, 
 
Part II. and the Life. 277 
 
 for he hath no other expedlation left. SoToohfh 
 is the man who de[^nds on bodily pleafurcs, and 
 ncgleds the happinefs of the kingdom of God. 
 
 4. The change of his mortal body to immorta- 
 lity, for which tlic pious Chriftian hopes, and 
 which he knows afTuredly he (hall attain at the re- 
 furreftion of the juft, by the energy of the power 
 of Chrift, will eftedlually arm him againft the ter- 
 ror of death, and comfort him under the lofs of 
 his pious friends and connexions. To thefe af- 
 flictions we are ever expofed, and often feel their 
 full bitternefs. Be it our confolation, that they 
 who die in the Lord are blefl'ed, becaule they reft 
 from their labours ; becaufe, being delivered from 
 the burden of the flefFi, and all the miferies of 
 this fmful world, they are in joy and felicity in 
 paradife, waiting for their perfect confummation 
 and blifs, both in body and foul, in the everlafting 
 glory of the heavenly kingdom of God. 
 
 5. The pietf of treating the dead bodies of 
 Chriftians, and even the ground in which they are 
 laid, with reverence and rofpe'd, appears evident 
 from this view of the fubjeft. Remarkably did 
 this piety appear in the firil Chriftians. Devout 
 men carried holy Stephen to his burial, and made 
 great lamentation fer him. Strong was the faith, 
 lively the hope of the firft Difciples of Jefus, 
 They laid their dead in the earth, and as much as 
 poflible guarded them from violence: Knowino- 
 that the grave fwallovvcd them not up for ever, but 
 received them as a truft which it would be oblio-ed 
 pundually to reftore, when God fliould demand it. 
 
27S Jefus the Refwreclion Dif. VI. 
 
 In this refped: the Church hath happily imitated 
 the example of the firll Chriftians. The dead bo-. 
 dies of her members are committed to the. ground 
 with decent and afFecting folemnity. She profeffeth 
 her faith in the Saviour, the " Lord Jefus Chriftj 
 who is the refurteftioh and the lifej who fliall 
 change our vile body of earth, alhes, and duft, that 
 it may be like unto his glorious body, according to 
 the mighty working whereby he is able to fubduc 
 all things to himfelf." In the fulnefs of her faith, 
 Ihe gives thanks to God that he hatli been pleafed 
 to deliver the faithful departed '< out of the mife^ 
 ries of this linful wprld," and prays for the ftill ac-r 
 complifliment of the kingdom of glory in the world 
 to come — that v;e who yet furvive may, with all 
 thofe who are departed in the " true faith of God's 
 holy name, have our perfeft confummation and 
 blifs, botli in body and foul, in his eternal glory, 
 throusrh Tefus Chrift our Lord," 
 
 As a mean to accomplifli this end. Cat further 
 prays our merciful God, the " Father of our Lord 
 Jefus Chrift, to raife us from the death of fin unto 
 the life of rlghteoufnefs, that when we fhall depart 
 this life, we may reft in Chrift; and at the general 
 refurreftion in the lafl; day, be found acceptable in 
 the fight of God, and receive that blefling which 
 Ills well-beloved Son fliali then pronounce to aU 
 who love, and fear him, Come, ye blelTed children 
 of my Father, receive the kingdom prepared for 
 you from the beginning of the world." 
 
 Be it, then, our fteadfafl: care to live as we pray; 
 to reftrain all finful defires and actions; to fet our 
 
Part II. and the Life. 279 
 
 affei5lions on things above; to have regard to the 
 manners of that holy Ibciety to which we belong — 
 the city of the new Jerufalem — the Church of the 
 livins: God enrolled in heaven. Bv God's soodnels 
 we are now members of his militant, fulfcring 
 Church here on earth. Our faith and hope is, that 
 if we live as that Church directs, and pafs the time 
 of our fojourning here in the fear of God, we fiiall, 
 v.'hcn the refurreftion is paft, be made partakers 
 of the glory and blcffednefs of his Church triuniph- 
 ant in heaven, through the power and merit ot him 
 who is the refurrediion and the life, Jei'us Chriil 
 our Lord and Saviour. Amen. 
 
i ., ,:;i^?'.K