DISCOURSE I. THE SUBJECT INTRODUCED.

SOLOMON expoſtulates in theſe words with irreligious perſons on their conduct. Their conduct is ſpoken of as ſimple, ſcornful and fooliſh: It is oppoſed to the dictates of wiſdom deliver⯑ed in the moſt articulate, the moſt public, the moſt commanding manner. It has nothing to recommend it, no reaſon therefore can juſtify perſiſting therein: renouncing it, has immediate and great advantages. I ſhall, thro' divine aſ⯑ſiſtance, [8] attempt the illuſtration of each of theſe particulars.

Expoſtulating with the irreligious on their con⯑duct, Solomon ſpeaks of it—1ſt. As ſimple, ſcorn⯑ful and fooliſh.

The conduct of irreligious perſons is declared to be ſimple. "Ye ſimple ones." Sadly they impoſe upon themſelves. Others fear God, and are directed and reſtrained by his law: They caſt off this fear, and will ſubmit neither to its direction nor reſtraint. Let vulgar minds act under ſuch influence. They are more diſcerning. Their own reaſon is a ſufficient guide. The world has hitherto been miſled, diſcovering the error; they are for the future to think and act for themſelves. No doubt theſe are the people, and wiſdom ſhall die with them. They deny what others firmly believe; deride what others vene⯑rate; throw off the yoke which others know has been impoſed by the Creator. In this there is a boldneſs of a ſingular kind. It is the bold⯑neſs of the child who handles unwarily the keen-edged-inſtrument, who ſeizes, undaunted the en⯑venomed viper; or who walks heedleſs on the dangerous precipice. That religion has been miſta⯑ken, and abuſed, is not to be denied. Impute not this to religion, but to human weakneſs and degeneracy: uſe it as an inducement to be more deligent in inveſtigating the ſubject; but let it not drop neglected and contemned. There is [9] in the heart, ſuch enmity to God, that men avail themſelves of whatever appears able to juſtify them in caſting off his fear and ſervice. Such conduct is ſpoken of in my text as very contemp⯑tible. Men act not in ſo ſimple a manner in the affairs of this world; they weigh worldly matters well, and decide prudently; but in religion a ſu⯑perficial attention only is given, and concluſions of a moſt erroneous kind are drawn. Scornful is the conduct of the irreligious, as well as the ſimple. There is a gradual progreſs in a ſinful courſe. Men proceed not at once to extremes. From walking in the counſel of the ungodly, from ſtand⯑ing in the way of ſinners, they venture to ſit in the chair of the ſcornful. Religion is turned into ri⯑dicule. It is attacked by ſcoffs and jeers; at hours the moſt unguarded it is called for, as Sampſon was, to encreaſe men's mirth; making a mock at ſin, as nothing new. Sinners have often treat⯑ed God's threatnings and judgments with con⯑tempt. Look back O ſcorners, to him who intro⯑duced this practice, and boaſt of it, if you think well; the Devil heads the wretched band, he firſt turned God's word into ridicule. Darkning very plain words, by arguments of a more ſubtle kind, he effectually deceived our firſt parents, and betrayed them into a conduct the moſt fatal to themſelves, and to their decendants. To this ſource the ſop⯑hiſtry in ſucceeding ages, which has proved ſo prejudicial to religion, may be traced. The moſt degenerate natures are the moſt given to uſe this vile artifice, in order to diſcredit, and, if poſſible, [10] to undermine religion. The narrations, the doc⯑trines, the characters, found in ſcripture, are viewed with a jaundiced eye; and falſhood being ſubſtituted for truth, ignorance for knowledge, a ſuperficial glance for an accurate examination, what is moſt ſacred, moſt venenerable, and moſt uſeful is expoſed in a fool's coat, to the deriſion of the inconſiderate; I cannot conceive what ſatisfaction can be derived from ſuch a practice; yet, alas! it is too common, and its baneful in⯑fluence ſeverely felt.

Fooliſh is the conduct of irreligious perſons, as well as ſimple and ſcornful. The fool hates knowledge. The ear of the wiſe is open to inſtruc⯑tion. Its voice, from any quarter is attended unto. Confirmed, indeed, muſt he be in wickedneſs, who will not liſten to the dictates of wiſdom. To this men proceed by the ſteps already pointed out. It is the ſummit of degeneracy. There is hope as long as men are teachable. Hating knowledge; the ſymptoms are of the very worſt kind. Rich were the Laodiceans in their own conceit, in a re⯑ligious view, and increaſed with goods, and hav⯑ing need of nothing: whilſt Infinite Wiſdom knew them to be "wretched, and miſerable, and poor, and blind, and naked." Rich is the infidel, if we take his word for it, and increaſed with goods, and having need of nothing. He is ſettled in his opinion, and believes the foundation on which he reſts firm as the everlaſting hills; but God knows that he is wretched, and miſerable, and poor, and blind, and naked. He is ſporting on a precipice. [11] He is the priſoner of juſtice. The ſentence is in⯑curred; it ſhall paſs, it ſhall be executed to his ſur⯑priſe, and ruin. Such act under a judicial blindneſs. Nothing can be more infatuated. Perſuade the madman, fettered down in his cell, of his ſituation —it cannot be done: he believes himſelf a prince, inveſted with the inſignia of royalty; having at his command all the pleaſures of a court: ſuch the infidel. He is ſunk into a fatal ſecurity, from which he cannot be rouſed.

As the conduct of irreligious perſons is re⯑preſented by Solomon, in his expoſtulations with them, as ſimple, ſcornful, and fooliſh, it is alſo repreſented,

II. As oppoſed to the dictates of wiſdom, de⯑livered in the moſt articulate, the moſt public, the moſt commanding manner: Wiſdom crieth without; ſhe uttereth her voice in the ſtreets; ſhe crieth in the chief place of concourſe; in the openings of the gates: in the city ſhe uttereth her words.

Wiſdom here is expreſſive of theſe prudent counſels which men repeatedly have from con⯑ſcience, from providence, and from ſcripture. Their language is diſtinct and faithful. It is heard amidſt the noiſe of buſineſs, and the croud of company; it ſounds in our ears, in the ſtreets, or at the gate, at home, or abroad. The cry of wiſdom cannot be ſuppreſſed. Folly ſeeks the ſhade and lurks in darkneſs; it whiſpers in the [12] ear its impiety, and communicates, ſecretly, its poiſon to the heart. Wiſdom is open and impor⯑tunate; no noiſe can drown its voice, no buſineſs, private or public, reſtrain its reproof. Let the ſin⯑ner fly, it follows him: let him ſtep to the right hand, or to the left, the voice behind him cannot be ſilenced. It proclaims diſtinctly, This is the way, walk ye in it. It teaches and reproves; it gives correction and inſtruction in righteouſneſs. A⯑larming was it to Adam, when he had diſobeyed God. It diſturbed him in his unſafe retreat, and brought him to judgment. Judas could not bear its terrors: It made Felix tremble on the bench: It filled Bellſhazzar and his nobles with conſter⯑nation, when rioting at an impious feſtival; and rendered even Herod penſive and uneaſy, in the exerciſe of arbitrary and unjuſt authority. When a ſecret intimation awakes a dread that the unbe⯑liever may be wrong, or the unholy be ſubjected to puniſhment; when overwhelmed with diſtreſs, they are unhappy, having no anchor by which they may weather out the ſtorm, no hope to buoy them up. When the word of truth pierces their hearts, and leaves this impreſſion, that being out of the way, they are greatly expoſed. In either, in all of theſe caſes, we have a ſpecimen of the exertions of wiſdom to draw mankind from er⯑ror, and thereby to prevent their ruin.

The conduct of irreligious perſons being ſim⯑ple, ſcornful, and fooliſh;—being oppoſed to the dictates of wiſdom, delivered in the moſt articu⯑late, [13] public and commanding manner, having nothing to recommend it. There is,

III. No reaſon which can juſtify the perſiſting therein. "How long, ye ſimple ones, will ye love ſimplicity? and the ſcorners delight in their ſcorning? and fools hate knowledge?" By interro⯑gations we may aſſert in the ſtrongeſt manner. They leave the matter on the conſcience. The an⯑ſwer is implied, and being ſuppoſed to come from the guilty perſon, is the more concluſive. The language of my text is thus forcible. It repreſents the unaccountable folly and ſtupidity of ſinners, of which a moment's reflection muſt convince them. Is it not abundantly verified that ſuch men deceive themſelves?—And will you continue the cheat? Have you not acted long enough againſt reaſon and conſcience?—Why play the fool any longer? What pleaſure is there in ſcoffing at reli⯑gion? What wiſdom in turning from a prudent monitor? What praiſe in continuing in igno⯑rance?

Deceitful as the heart is, and deſperately wick⯑ed, few, I believe, are able altogether, to throw off religion. Even thoſe who have it in deriſion, have it ſo, becauſe it makes them uneaſy, repro⯑bating their wicked practices; ſeek relief in mak⯑ing as light of it as poſſible, as the afflicted ſome⯑times ſeek relief in intoxication. Thought may hereby be abſorbed for the moment, but it recurs [14] with more ſeverity. Such the relief which infi⯑dels experience in their unwarrantable practices. They impoſe ſilence upon conſcience, but it will ſpeak, and thunder terrors into their ears. Religi⯑on is adapted to make us happy, and is congenial to the ſoul; rejecting it, men determine that it ſhall be the ſubject of their thoughts, and the rule of their lives at ſome future period. The young will think of it when they are old; the buſy, when it may be convenient; the robuſt, when re⯑duced by ſickneſs: no determination can be more unwiſe. To act upon it is to act in a manner highly infatuated. Let us reaſon the ſame way in other caſes. I am ſick, but refuſe medicine, or advice; I ſhall perſiſt in the courſe which ag⯑gravates the diſeaſe, and roots it in my conſtituti⯑on: here the diſeaſe becomes deſperate, and I muſt die; I ſhall haſten to the phyſician and ex⯑hauſt the drugs in the apothecary's ſhop. I have ſtepped aſide from the way; I will not yet turn back, but go on, and ſtill go on, entering one winding after another, until there be no hope of recovering the path which I had left. My houſe is in flames—I will not ſtir—the flames riſe more forcibly, and ſpread around, I am ſtill immovable. The poſſibility of eſcape is at laſt excluded; now I will ariſe—I will fly—I will eſcape—but I cannot; the flames are on all ſides. I am undone; could any conduct be more infatuated? Yes, it is more infatuated to put off the thoughts of reli⯑gion. "How long, ye ſimple ones, will ye love [15] ſimplicity? and the ſcorners delight in their ſcorn⯑ing? and fools hate knowledge?"

You are to lay it to heart at ſome future period. This was the determination of Felix. It was not then convenient for him to repent, and to reform; and the convenient ſeaſon never arrived. Speak of a future moment to become religious; you ſpeak againſt your own ſouls. The ſcripture ſays ‘To day, if you will hear his voice; behold now is the accepted time, behold now is the day of ſal⯑vation. Remember now thy Creator in the days of thy youth; ſeek the Lord while he may be found.’ Do you know, certainly, that you ſhall be alive to-morrow? Has not death ſeized many as young, as healthy, as promiſſing as any hearing me? Has not the grave opened to receive them? Are you more ſecure than they were? Why boaſt of life? It is a vapour. If any thing be done, it muſt be done now, or the opportunity of doing it may never occur. Delay not. "How long, ye ſimple ones, will ye love ſimplicity? and the ſcorners delight in their ſcorning? and fools hate knowledge?" Let your hearts this moment riſe to God; retire to your cloſets, anxiouſly enquiring, ‘Lord what wouldſt thou have me to do? What ſhall I do to be ſaved?’

The uncertainty of life is not the only danger attending delay. In a penitent, believing, and holy conduct, is all your hope. If this be neceſſa⯑ry [16] to-day, it will alſo to-morrow, or at any fu⯑ture period; God will not alter his demand, but complying, will, by delay, become more difficult. There is a progreſs in ſin. Habits are found to be inveterate. Can the Ethiopean change his ſkin, or the leopard his ſpots? Then may they do good who have been accuſtomed to do evil. As God will always inſiſt on repentence, faith, and new obedience in order to ſalvation; and as the conti⯑nuance in an evil courſe occaſions a growing inca⯑pacity for theſe exerciſes, and even diſtaſte, no⯑thing can exceed the madneſs of venturing our eternal welfare on ſuch a hazard. "How long, ye ſimple ones, will ye love ſimplicity? and the ſcorners delight in their ſcornings? and fools hate knowledge?"

Let not men deceive themſelves; God will not be mocked. If they forget him, if they diſobey him, he may command, ‘Cut down theſe cum⯑berers of the ground. They ſet at nought all my counſel, they would none of my reproof. I alſo will laugh at their calamity, and mock when their fear cometh. Let them fall into deſolation, let them be conſumed with terrors, let their names be written in the duſt, and their image be deſpiſed.’ Could any command my brethren, be more terrible? Yes, it would be ſtill more terrible, were the command, ‘Let theſe continue on earth, let them enjoy a faithful miniſtry, let them have line upon line, and precept upon [17] precept, let them have every degree of worldly proſperity, let them proceed in profaning my name, abuſing my ordinances, deriding my word; let them be proof againſt the voice of conſcience, and providence, let them reſiſt my ſpirit, and harden themſelves in wickedneſs. That at a future day, ripe for deſtruction, they may fall, drawing down ten-fold vengeance on their devoted heads.’ What an intolerable ſi⯑tuation! Yet, perhaps, it is not ſingular; thoſe who abuſe great advantages, are puniſhed; being left to themſelves, to believe a lie, and to grow worſe and worſe, that, in their fall, providence may warn others, and rouſe them to conſiderate and religious lives.

Renouncing an irreligious life, has

IV. Immediate, and great advantages. "Turn ye at my reproof; behold, I will pour out my ſpirit unto you, I will make known my words unto you." No doctrine more convincingly eſta⯑bliſhed, both from ſcripture and experience, than the utter inability of man to will, or to do of God's good pleaſure; at the ſame time it muſt be evident that none who uſe their natural powers to the utmoſt in returning to God, have ever yet been, or, for the future, ever ſhall be, diſappoint⯑ed. On this principle proceeds the exhortations addreſſed in ſcripture to thoſe who are wicked; and the judgments denounced when they hold [18] out againſt theſe exhortations. Of all characters, Simon Majus appears to be the moſt abandon⯑ed. Yet even he was commanded, ‘repent, and pray God, if, perhaps, the thought of thy heart may be forgiven thee.’ Steps for this purpoſe are required of every ſinner, which, when taken, are attended with an influence every way efficaci⯑ous. If at any time the heart of ſinners relent; if now ſome relentneſs be experienced, cheriſh the opportunity, it is highly favourable: or ſhould a ſad hardneſs and unrelenting diſpoſition be diſ⯑criptive of your preſent ſtate, reflect on the un⯑reaſonableneſs of this, of its preſent and fu⯑ture danger. Break off open vice, forſake that company, lay aſide thoſe books, which confirm you in infidelity; look up for mercy, perſiſt, knowing that life and death are ſuſpended on the iſſue. You are aſſured of ſucceſs on the word of him who cannot lie. Light ſhall break in upon your mind; you ſhall feel new vigor; what be⯑fore was doubtful, ſhall be plain. Difficulties in your way, like impaſſable mountains, ſhall be re⯑moved; you ſhall run in the ways of God's com⯑mandments. Men at laſt ſhall undoubtedly be condemned, if deſtitute of faith, of repentance, and of new obedience. There is as little doubt of our obtaining faith, repentance, and new obedience, if we take ſuch ſteps to obtain theſe as God re⯑quires us to take. "If you periſh, O ſinner, your blood ſhall be on your own head; for you may now return to God, and he will pour out his ſpirit upon you, and make known his words unto you."

DISCOURSE II. THE NATURE OF INSPIRATION STATED.

OF the old Teſtament the Apoſtle here ſpeaks, for the new, when Timothy was a child, did not yet exiſt. That volume was in high veneration among the Jews. They in⯑culcated upon their children the ſame venera⯑tion. From the firſt dawn of reaſon they made them acquainted with the ſcripture. Had the example been univerſally followed, many roots of bitterneſs, which ſprang up to the ruin of the church, had long before now been extir⯑pated. The example is praiſe-worthy. Better for our children that they be ignorant of eve⯑ry thing beſide, than ignorant of the ſcripture. "All ſcripture is given by inſpiration of God."

Diſcourſing from theſe words, the poſſibility of ſuch inſpiration, the neceſſity, and the na⯑ture, [20] ſhall, through divine aſſiſtance be illuſ⯑trated. I am

I. To illuſtrate the poſſibility of ſuch inſpira⯑tion.

The mind is a ſpiritual ſubſtance, perfectly diſtinct from what is groſs and material. Its capacity is great. It is a flame of fire; nothing ſo active nor penetrating. Kindled in Heaven, it cannot be extinguiſhed. In this conſiſts our ſuperiority over the beaſt of the field, and the fowls of Heaven; on this was impreſſed, the image of God, in which we were originally created.

At preſent the ſoul is united to matter. The body was organized for its ſervice. This is not a ſtate in which its native powers can be fully unfolded. Its exertions howe⯑ver, even now, are aſtoniſhing. I confine myſelf to the impreſſion which we make up⯑on one another. Some ſouls are congenial. Whenever they meet they act upon one ano⯑ther; they unite, and friendſhips, of an indiſ⯑ſolvable nature, are formed. The pure and gentle, more naturally unite with thoſe who are pure and gentle; the depraved and rough, with thoſe who are depraved and rough. How ſouls inſinuate themſelves into each other, and unite, is inexplicable. The fact we know, and it may be of uſe in the preſent diſcuſſion.

[21]The ſoul is not the only ſpiritual nature in the univerſe. God is a ſpirit, celeſtials are ſpirits, and infernals. Are human ſpirits alone capable of acting upon each other; or may this action and re-action be mutual to ſpirits in general? It may certainly be mutu⯑al. Suggeſtions often ariſe,—we know not how. They proceed from a ſecret quarter. To theſe many aſcribe great part of their knowledge; by theſe they have been induced to undertake the moſt brilliant actions. Im⯑preſſions alſo are often acknowledged, which forewarn men of danger, or preſage happineſs; ſo far our experience carries us. The Jews were of opinion that we had intimate com⯑munion with the world of ſpirits, and might receive from thence either good or bad impreſ⯑ſions. The opinion was certainly juſt. This world cannot be detached. It is connected with the other. If the connection at all ſubſiſt, it muſt with the father of our ſpirits. This cannot reaſonably be denied. He who formed the mind, muſt know well all its qualities, and be able to affect it in any manner and to any de⯑gree.

The poſſibility of God's communicating the knowledge of his will to men, being allowed, it is of importance to enquire.

II. Whether this be neceſſary. Realize [22] that moment when Adam firſt came into ex⯑iſtence. Suppoſe him placed in Eden. I ſee him caſt his eye above, and below, on the right hand and the left; on himſelf and on all around. He would immediately conclude the exiſtence of a firſt cauſe, infinitely wiſe, powerful, and good. But he would not have found out for what purpoſe he was made, nor what ſervice he muſt do. He could not have known whether he could continue in exiſt⯑ence, or again fall into the ſtate from whence he had juſt awaked. He muſt have loſt him⯑ſelf, even in the labyrinth of delights, and languiſhed in vain conjecture: was his hap⯑pineſs incomplete without the intercourſe with a fellow-creature? How much more ſo without intercourſe with his maker? The book of nature, indeed, inſtructed him with reſpect to the exiſtence of God, and ſome ſtriking perfections. There it reſted. He found himſelf a creature among myriads of creatures. His diſtance from God, and igno⯑rance of his origin, his duty, or deſtinati⯑on, muſt have involved an uncertainty incon⯑ſiſtent with happineſs. The Moſaic account, therefore, of man's formation, is what we would have expected. The Creator revealed himſelf to his new made creature; introduced him to Eden; gave him it in gift; inſtructed him in his duty, and left his bleſſing with him. All this is ſo natural, and even neceſſary, [23] that I cannot conceive how it could have been otherwiſe. If the knowledge of God's will was neceſſary for men from the firſt, it was more ſo afterwards: If in the right way, he could not go on with certainty, and ſatisfac⯑tion, without divine communications, much leſs could he have recovered it, after he had ſtep⯑ped aſide, degraded and fallen; the book of nature could give him no advice; not the leaſt hint whether he might be forgiven, or in what manner. In thunder it proclaimed the ter⯑rors of that power which he had provoked. It left him in awful ſuſpence. In what a ſi⯑tuation then, are we left, if we lay aſide our bibles.

The poſſibility of God's communicating his will to mankind being eſtabliſhed, and its ne⯑ceſſity, we may ſafely conclude that he has done ſo, and in the ſcripture, which my text ſays has been given by inſpiration of God.

The nature of this inſpiration is

III. The diſcuſſion to which I propoſed to call your attention.

Each of you have a clear idea of what inſpi⯑ration means. Our mental powers are capa⯑ble of gradual improvement: but were they to arrive at ſuch improvement inſtantaneouſly, this [24] muſt be in conſequence of ſomething ſuperna⯑tural. Were I immediately furniſhed with a full acquaintance with the languages uſed by the Indian tribes, ſo as to ſpeak them fluently, this muſt be by inſpiration, although I might arrive at the ſame attainment in a natural way, through time and attention; or could I diſ⯑cern, and circumſtantially relate what is doing at this moment, in France, or Britain, it muſt be by inſpiration, although without inſpi⯑ration, the perſon on the ſpot may diſcern theſe things with equal clearneſs, and relate them as circumſtantially.

Supernatural influence may be diſtinguiſhed both in kind and degree.

Were a perſon diſcourſing or writing, more ſecured through a ſupernatural influence up⯑on his mind, from any error in what he ſaid or wrote, than he could otherwiſe be; I ſhould pronounce him inſpired, ſhould there even be no marks of genius in his production; or ſhould another, without this advantage, diſ⯑courſe, or write with equal preciſion: or were there a book, compiled under ſuch ſuperna⯑tural influence, that what is related, and taught could not poſſibly have any mixture of error; no doubt this is an inſpired book, ſhould the writers relate many things which they ſaw and heard, as well as what was miraculouſly com⯑municated. Conſiſtent with this idea of in⯑ſpiration, [25] as a great variety of phraſeology, I ſhall even allow that more elegant expreſſions might have been uſed. This is no objection. Were the ſcripture indeed declared to be a ſtan⯑dard of oratory, every defect of this kind might be urged with reaſon. But it is a ſtandard of truth, if all be true. Then the phraſeology is not ſo important. A ſuperintending influence, over the minds of all the writers, ſecuring them abſolutely from any degree of error in relating even what fell within their own knowledge, is included in that inſpiration with which the ſcriptures were given. Had this been conſi⯑dered, it might have prevented a great torrent of abuſe, as if revelation had nothing to do with facts which the writer might relate, as any of us can, what we ſee and hear.

Beſide, this ſuperintending influence, which ſecured the writers of ſcripture from any de⯑gree of error in what they wrote, a higher in⯑fluence was ſometimes enjoyed, raiſing the mind to a degree of noble ardour, and ſublimi⯑ty at which it would not have arrived in a na⯑tural way. This appears in the ſong of Mo⯑ſes in many pſalms, and in different paſſages in the epiſtles of Paul. I ſee no evidence, however, of its being the deſign of Providence to mark out thoſe who ſpeak in God's name, by ſuch elevation of ſentiment and ſtile ſince ſuch frequently deliver their meſſage in the plaineſt and ſimpleſt manner.

[26]The moſt extraordinary degree of inſpirati⯑on, is where the natural faculties of the pro⯑phet were ſuſpended, and he became merely an organ, through whom God communicated his will to men, dictating both the matter and the language by immediate ſuggeſtion. This happened in foretelling future events, of which they otherwiſe could have no idea; but even here, a ſuperintending influence was neceſſary, that the prophecy might be delivered to others exactly as it was received from God.

What therefore is aſſerted in my text, and what I muſt inſiſt upon, is this, that all the writers of ſcripture, uniformly in theſe wri⯑tings, were under ſuch a ſupernatural influence, that they delivered the whole truth of God, without any degree of mixture or error.

It appears, evidently, that Chriſt and his apoſtles believed the Old Teſtament to have been written in this manner.

It is mentioned as a high honour conferred upon the Jews that, "unto them were com⯑mitted the oracles of God." God had dictat⯑ed and given authenticity to theſe ſcriptures of which the Jews were the guardians. We have (ſays Peter, ſpeaking of the ſcrip⯑tures) a more ſure word of prophecy: whereunto ye do well that ye take heed, as unto a light that [27] ſhineth in a dark place, until the day dawn, and the day ſtar ariſe in your hearts. Knowing this firſt, that no prophecy of the ſcripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God ſpake as they were moved by the Holy Ghoſt.

Theſe words intimate that the prophets did not work themſelves up into ſuch agitations as led them to utter the predictions and ora⯑cles which are recorded, but were borne on by the Holy Ghoſt declaring, as his organ, what he diſpoſed them to declare, or what he ſug⯑geſted for the benefit of mankind. In a con⯑verſation with the Jews, our Saviour inſiſted, Is it not written in your law, I ſaid, Ye are Gods? If he called them gods, unto whom the word of God came: and the ſcripture cannot be broken: ſay ye of him, whom the father hath ſanctioned, and ſent into the world, Thou blaſphemeſt; be⯑cauſe I ſaid, I am the Son of God?

Here, not the truth only of the Old Teſtament is aſſerted; but what is more, it is aſſerted that theſe writings cannot be charged with any im⯑propriety of expreſſion. Their direction in every inſtance is ſafe, and their deciſion infallible. The declaration of my text is poſitive and uni⯑verſal. All ſcripture is given by inſpiration of God.

[28]The writers of the New Teſtament believed themſelves under a divine influence, and deli⯑vered their meſſage as the ambaſſadors of God. Writing to the Theſſalonians, the apoſ⯑tle is expreſs, ‘He that deſpiſeth, deſpiſeth not man, but God, who hath alſo given unto us his holy ſpirit.’ Speaking of the ordi⯑nance of the ſupper, he ſays, ‘I received of the Lord that which alſo I delivered unto you:’—His aſſertions to the Epheſians in⯑clude his fellow apoſtles, and brethren, as well as himſelf. Ye have heard of the diſpenſation of the grace of God, which is given me to you-ward; How that by revelation he made known unto me the miſtery; as I wrote afore in few words. Where⯑by, when ye read, ye may underſtand my knowledge in the myſtery of Chriſt. Which in other ages was not made known unto the ſons of men, as it is now revealed unto his holy apoſtles and prophets.

Peter allows the commandment of the apoſ⯑tles equal weight with the words ſpoken be⯑fore by the holy prophets, and particularly gives the epiſtles of Paul the ſame authen⯑ticity with other ſcriptures. This was per⯑fectly agreeable to their Saviour's aſſurance, that the ſpirit ſhould abide with them to guide them into all truth and to bring his inſtructions to their remembrance.

To this doctrine, which I have been inſiſting [29] upon, ſeveral paſſages have heen objected, par⯑ticularly when the apoſtle ſays, Unto the mar⯑ried I command, yet not I, but the Lord, Let not the wife depart from her huſband. But to the reſt ſpeak I, not the Lord: If any brother hath a wife that believeth not, and ſhe be pleaſed to dwell with him, let him not put her away. Now, concerning virgins, I have no commandment of the Lord: yet I give my judgement, as one that hath obtained mercy of the Lord to be faithful. I ſuppoſe, there⯑fore, that this is good for the preſent diſtreſs: I ſay, that it is good for a man ſo to be. The wife is bound by the law as long as her huſband liveth: but if her huſband be dead, ſhe is at liberty to be married to whom ſhe will; only in the Lord. But ſhe is happier if ſhe ſo abide, after my judg⯑ment: and I think alſo that I have the Spirit of God.

Inſpired writers, ſay objectors, would not have ſpoken thus. The objection here as ge⯑nerally ariſeth from inattention to the paſſage. The laws of chriſtianity, with reſpect to perſons in a ſingle or married life, are here ſtated. Some caſes had been taken notice of by our Savi⯑our, during his perſonal miniſtry, and decided upon: he had ſaid nothing of other caſes. Theſe were reſerved for his ſervant ſpeaking in his name. The apoſtle points out the caſes which had been decided upon by our Saviour in perſon; and the caſes alſo which not yet decided upon, received now the deciſion of the [30] apoſtle. The apoſtle was writing to thoſe who queſtioned his apoſtleſhip. His expreſſions, in this view, appear very ſuitable: I think, I have the ſpirit of God—I give my judgment as one who hath obtained mercy. Which expreſſions, in this connection, aſſert in very intelligible and proper language, his being, in theſe d [...]ciſions, divinely inſpired. Other objections of a ſimilar kind appear, on examination, to be equally futile.

The moſt extraordinary objection againſt revelation, which I recollect to have ſeen urg⯑ed, is; admit that a thing is revealed to me, the moment I communicate it to others, it cannot with them have the weight of revelati⯑on, but becomes hear-ſay, which they may treat as they pleaſe. This ſtrikes at the root of all human teſtimony, nay, it declares it im⯑poſſible for God to make known his will thro' any medium—it muſt be immediately or not at all. The objection goes farther than thoſe by whom it is made, intend; it ſtrikes at eve⯑ry medium of communication, even the hea⯑vens and the earth as inſtructors, theſe are opaque bodies, introduced between, the crea⯑ture and the Creator, and muſt not be admitted.

It is abſurd to ſay that God may commu⯑nicate the knowledge of himſelf to mankind through the imperfect medium of the inani⯑mate creation, and yet the more perfect me⯑dium of the rational creation be rejected. I [31] know not that I ever met a weaker, or more irrational aſſertion. Indeed I would not take it merely on the word of any man that God had ſpoken to him, I muſt have ſome evi⯑dence thereof; this I would require in any teſti⯑mony in which I am nearly concerned, but ſatisfied of this evidence, I could no more diſ⯑believe the teſtimony in the one caſe than in the other.

In the darkneſs with which we are inveſted in this world, is it not deſirable to have a light for our direction, on which we can de⯑pend? Is it not reaſonable to follow that light even when it lays open a view which, in ma⯑ny reſpects, aſtoniſhes our finite capacities? Becauſe ſomethings are more difficult, ſhall I refuſe to avail myſelf of what is uſeful and eaſy? No reaſon can juſtify ſuch conduct. The ſcripture is our only guide. Improve it as ſuch. Let it be the light to your feet, and the lamp to your way. Meditate on it day and night; let it dwell in you; let it be your delight, and your counſellor; you ſhall find it perfect, converting the ſoul; ſure, making wiſe the ſimple; right, rejoicing the heart; pure, enlightening the eyes. It will warn you againſt tranſgreſſion; it will reward your obedience.

Having God's commandments in your heart you will, no doubt, find it your duty, and you [32] will think it your pleaſure to teach them dili⯑gently unto thy children, and ſhalt talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up.

When men neither read their bibles, nor follow their direction; when children are brought up like heathens, having no know⯑ledge of the ſcriptures, nor reverence for them, it is no wonder if theſe be deſpiſed and every trifler, however ignorant of the ſcripture, and palpably wrong in the moſt known facts, who chooſes, notwithſtanding, to laugh at them, be liſtened to as an oracle, and be circulated through many nations, I ſee nothing reaſonable in this. If we be in an error, make it appear. Subſtantiate aſſertions with proper evidence. But ſcorn is no argument. It may amuſe the inconſiderate. It can never have any weight with thoſe who think for themſelves. Such attempts againſt chriſtianity are to me an evi⯑dence of its truth. Men never uſe ſuch wea⯑pons when better ones are in their power.

Thus circumſtanced, it is for the credit, as well as the comfort of chriſtians, not only to be⯑lieve, but alſo to be able to give a reaſon for their faith; to know that they do not follow a cunningly diviſed fable, and alſo to convince others of this.

[33]For this purpoſe I have entered on the pre⯑ſent ſeries of diſcourſes. The times appeared to demand it. Your comfort demands it, and your eſtabliſhment. It has been demanded by duty. In ſeaſon we are to preach: to make full proof of the miniſtry: to be zealous for the truth: particularly ſince thoſe perilous times have commenced, when men will not endure ſound doctrine, but, renouncing the truth, are turned unto fables.

Having at preſent ſtated the poſſibility, the neceſſity and nature of inſpiration, I ſhall, God willing, look into the ſcriptures them⯑ſelves, and ſee what evidence they give of be⯑ing inſpired writings. I am aware of the ar⯑duous nature of that work which I have un⯑dertaken. I feel alſo the delicacy of my ſitua⯑tion, from the various lights in which this un⯑dertaking may appear to thoſe for whoſe benefit I labour: All this I have weighed, and all is counterbalanced from a deſire to do my duty, in the execution of which, let me have your countenance and your prayers. The ſucceſs of the miniſtry depends as much on the hearer as on the ſpeaker, for your own ſake, for the goſpel's ſake—"Brethren pray for us."

DISCOURSE III. INSPIRATION ARGUED FROM THE SCRIP⯑TURES THEMSELVES.

THIS pſalm was written by David. It has ſomething curious in the texture. It contains as many parts as there are letters in the Hebrew alphabet. Each part conſiſts of eight verſes, and begins with the latter, where⯑with it is particularly diſtinguiſhed. The deſign of the whole, is to diſcover the great advantages which may be derived from ſtudy⯑ing the ſcriptures, eſpecially when divine illu⯑mination attends that ſtudy.

I have already illuſtrated the apoſtle's aſſer⯑tion that "all ſcripture is given by inſpiration of God;" inſiſting upon the poſſibility, the neceſ⯑ſity and nature of ſuch inſpiration. The ſame influence under which the ſcripture was writ⯑ten, [35] is in its meaſure, neceſſary that we may read with judgment and advantage. Under this influence wondrous diſcoveries may be expected from God's law. Let us, depend⯑ing thereon, attend to theſe diſcoveries.

What is it a reaſonable perſon would expect from revelation? No doubt ſome account of the world and of that power by which it has been produced; the origin of mankind, their character, their duties, their proſpects, all this is found in the ſcripture. I ſhall enquire firſt what the old teſtament ſays of theſe things, and then, what the new.

The Old Teſtament opens with an account of creation. Nothing can be conceived more aſtoniſhing. A pompous deſcription is, no doubt expected, which unfolds the powers of nature, and leaves nothing doubtful in the ſyſtem of aſtronomy. Such the compoſition, had it been human; but its caſe and ſimplici⯑ty argues it divine. Room is left for philoſo⯑phic reſearches. The laws of nature, which common minds cannot penetrate, may be ſought after: with ſuch reſearches religion has no immediate concern. It is accommodated to all. The inſtruction is not above the dull⯑eſt capacity, nor unworthy of the moſt brilli⯑ant. Things are ſpoken of as they appear to every one; nor is any thing ſaid contradictory [36] to the moſt aſtoniſhing diſcoveries. The ſim⯑ple truth intelligible to all, and of chief im⯑portance, is clearly ſtated at the very opening of ſcripture. ‘In the beginning God created the heavens and the earth;’ and afterwards, "God created man in his own image." This is the foundation of all religion. The ſubject unfolds as our acquaintance with the ſcripture increaſes, leaving the mind impreſſed with the neceſſity of loving the Lord our God with all our heart, and all our ſoul, and all our minds, as a firſt and indiſpenſable duty. The foundation alſo for the other branch of duties, is thus early laid, when we ſee all nations ſpringing from the ſame root, and from this circumſtance having reaſon to love their neigh⯑bours as they love themſelves. The firſt chapter of Geneſis therefore, not only diſcovers the origin of this world, but alſo lays the foun⯑dation for all the duties of a religious or moral kind, which we owe either to God or to each other. Here we have the ground work of the whole ſcripture. A light breaks upon us which becomes more evident, obligations are felt which every page enforces. The lan⯑guage is as admirable as the ſubject. To this the beſt and moſt unexceptionable judges bear witneſs. Longinus, whoſe good taſte has been the admiration of ages, who alſo was a Hea⯑then, from mere conviction gives the higheſt character of the writings of Moſes. ‘The [37] Jewiſh legiſlator,’ ſays he, in his treatiſe on the ſublime, ‘no ordinary perſon, having conceived a juſt idea of the power of God, has nobly expreſſed it in the beginning of his law.’ "and God ſaid,"—what?—‘Let there be light, and there was light, let the earth be, and the earth was.’

I have been the more particular in this ſtatement, to ſhew the propriety of revelation's opening as it does. That Moſes did write this account, and it was communicated to him, will be examined afterwards; in the mean time it muſt ſtrike every one, that a better in⯑troduction to the knowledge of God, and of our duty cannot be conceived. It has been urged that the Moſaic account of the creation contradicts the truth, and diſcourages all phi⯑loſophical inveſtigations; I muſt contend that no ſuch contradiction is found therein, and that it diſcourages no ſuch inveſtigations. Perſons indeed of influence in the church may have taken unwarrantable ſteps, which have had ſuch a tendency, carefully diſtinguiſh the actions of men from the principles which ought to regulate theſe actions. Revert to the ſcrip⯑tures themſelves. They contain no ſuch contradictions; they bring forth none of the diſcouragements mentioned. An objection of this kind, from the man too who has made it his buſineſs to fix our attention to principles, is the more invidious; it ſhews ſomething worſe [38] than ignorance. He takes things for granted which cannot be proved; and then builds an airy fabrick, ſpacious indeed, but unſubſtanti⯑al. Is ſuch an inveſtigation worthy of no⯑tice? Is it rational? or even juſt? Nothing can be more unfair, nor contradictory to his own principles in other inſtances.

As the ſcripture gives us an account of the origin of the world, it alſo expoſes the cha⯑racter of mankind; which is not now what it was once. Man was made innocent; but fell from his innocency. The Moſaic account of this has employed the wit of deiſtical writers time immemorial, upon this they have ex⯑hauſted their obliquy; irony flaſhes from every page of their writings. The beſt way of dealing with ſuch oppoſers, is ſimply to ſtate the truth. Let light enter, darkneſs of itſelf will go away.

If Adam was indebted to God for exiſtence, for Paradiſe, for enjoyments of an intellectual, as well as animal nature, had not ſuch a bene⯑factor every right to command, and diſpoſe of him? If his authority was abſolute, could not his wiſdom decide on that command which was the proper teſt of obedience? An indif⯑ferent action is fixed upon; this tree I retain, the reſt are yours; neither look upon what I withhold, nor touch it, nor eat of its fruit:— [39] Was not this a reaſonable command? If all belonged to God, might he not give any part, or retain any part? And if he was pleaſed to in⯑terpoſe his command, ſhall a diſputing thought ariſe? A murmuring word be heard? Obedi⯑ence was acknowledging God's right in all, and honouring his authority. Diſobedience was to diſpute his right, to throw off his au⯑thority: It included every crime, highly ag⯑gravated, Adam therefore was guarded againſt it, by ſevere penalties. Creatures, even the higheſt and moſt pure have been made change⯑able. It was in their power to ſtand or to fall. Some ſtood, ſome fell; Adam was put on an equal footing with others. There was no neceſſity upon him to be diſobedient; nay, every thing encouraged his obedience. Still his will was free.

Think for a moment of his temptations. Eve was firſt deceived; but how? In inno⯑cency. Angels were, probably, very familiar with our firſt parents. Their converſation was welcome; as it was inſtructive. They became viſible in different ſhapes. The hu⯑man, no doubt, was the moſt common; but not excluſive of others. Sometimes it was a cherub, or beautiful flying ox; at other times a ſeraph, or winged ſhining ſerpent. In this laſt ſhape the fallen ſpirit might have intro⯑duced himſelf to Eve, referring, probably, to [40] which, the apoſtles ſays, ‘Satan himſelf is transformed into an angel of light.’ Eve, believing herſelf talking with an angel, might eaſily be perſuaded that ſhe had miſunderſtood the divine command, or that it had been al⯑tered, under ſuch deceit ſhe eat, and had influ⯑ence enough with her huſband to involve him in the ſame tranſgreſſion. I need not expati⯑ate on the attrocity of the crime. This muſt ſtrike every reaſonable perſon. It incurred ſe⯑vere puniſhment. All this appears natural. It might have been expected that God would exact of men, ſome teſt of obedience. A poſ⯑ſibility of their falling was inſeparable from the condition of creatures. The whole tranſacti⯑on is ſolemn and ſuitable. If obedience would have tranſmitted benefits of the moſt impor⯑tant nature to diſtant ages, why ſhould not diſobedience extend the calamity as far as obe⯑dience would the benefit. That ſuch cala⯑mity is endured, is matter of fact, felt by men in all ages, and the account of it herein given, is as ſatisfactory as any which has ever been given. It is eaſy to laugh, and by blending truth and fable in one ſtory, as a late writer has done, to produce a ridiculous ſcene. Such attempts in a matter of ſo much moment is highly cenſurable. Let ſuch writers, reject⯑ing the Moſaic account, give us a better one, which none of them pretend to do, whereby they may reſolve our enquiries with reſpect to [41] the general depravity of mankind, and the ills which every where prevail; or keeping exactly to the Moſaic account without any foreign mixture. Let them ſhew its abſurdity: nei⯑ther have they done this. I muſt then inſiſt, that ſuch perſons trifle with mankind, and de⯑ſerve rather their pity as madmen, than their ear as prudent counſellors.

After man's defection from his duty is un⯑folded, the Old Teſtament proceeds to diſco⯑ver the conſequence. It drew depravity and ruin, not on Adam and Eve only, but on all their deſcendants. But how can this be prov⯑ed? By the moſt unanſwerable of all argu⯑ments, plain, univerſal, and well-authenticated facts. Individuals, families, and nations are brought in view. Cain grew a monſter for his impiety, and murderous deſigns. His de⯑ſcendants trod too exactly in his footſteps; Lamach was particularly notorious; nay, im⯑piety, cruelty, and bloodſhed became ſo com⯑mon, that it was neceſſary that the divine diſ⯑pleaſure be diſcovered bringing upon ſuch a race, a general deluge. It is not probable that wickedneſs ſince the flood, has ever riſen ſo univerſally to ſuch an height, yet the general tendency to wickedneſs is too evident. Noah, although eminent for his piety was overtaken with intoxication. Ham, one of his children, diſcovered, by diſgraceful conduct, the utter depravity of his diſpoſition. The building of [42] Babel proceeded from an ill view. It ſeems to have been Noah's deſign to divide the earth among his ſons, and to diſmiſs each to his reſ⯑pective allotment. They were not compliant. Babel probably was built to enable them, effec⯑tually to thwart Noah's deſign. It however only haſtened the diſperſion. Removed from the eye of Noah, they paid little attention to religion, which ſoon loſt its original ſimplicity. Abraham and his family are brought in view, that God in his dealings with them might awaken men to a ſenſe of their duty. Although perſons of diſtinguiſhed piety aroſe from this family, in all we obſerve great blemiſhes. Ja⯑cob by no means acted the fair part with Eſau, Simeon and Levi were guilty of wanton cru⯑elty; ever under oppreſſion in Egypt, the treat⯑ment of the Iſraelites to each other cannot be juſtified; a ſtronger picture of an irreligious, inconſiderate, ſtuff-necked diſpoſion cannot be drawn than what we have of the wanderers in the wilderneſs. Sampſon, whoſe ſtrength of body could repreſs the force of armies, fell a victim to his own paſſions. David's mind, tender under affliction, enfeebled through re⯑poſe, was hardened to commit a complicated and attrocious crime. Solomon's wiſdom to⯑wards the concluſion of his reign was diſgraced with an egregious act of folly. Abra⯑ham's faith; by unbelief. The ſcripture re⯑lates fathfully theſe facts. The inference is [43] left for the reader. Human nature has been the ſame from the beginning that it is now. It is deſperately wicked. No ſpecies of folly, of debauchery, of crimes of which it is not ca⯑pable. The ſcripture here is a faithful witneſs. If a different account been given; it had been falſe. This circumſtance, which ſpeaks moſt diſtinctly, the authenticity of ſcripture, has been uſed as a weapon for its overthrow. No perverſion is ſo inſufferable. What can a late writer mean by ſaying, ‘When we read the obſcene ſtories, the voluptuous debaucheris, the cruel and torturous executions, the unre⯑lenting vindictiveneſs; with which more than half the bible is filled, it would be more conſiſtent that we called it the word of a De⯑mon, than the word of God.’ This is a ſtrange paſſage. Were I to relate the death of the king of France, and inſiſt on ſome preceeding ſeverities, am I, becauſe I relate theſe things, any ways accountable for that death or theſe ſeverities? If I paint any crime in its native deformity, in order to deter all from the com⯑miſſion thereof. Is this the work of a Dea⯑mon? Does it not rather deſerve praiſe than blame? The ſcripture draws a diſtorted cha⯑racter. The character indeed deſerves the higheſt deteſtation. It transforms men into brutes, or devils—but the ſcripture has no blame. It acts the office of a friend. It would convince men of their wickedneſs, that [44] it might turn them from it, and lead them in the right way. Were this conſidered, unbe⯑lievers would not allow themſelves to ſnarle and carp as they do, at the ſcripture repreſen⯑tations. When theſe diſcovered the folly, in⯑conſiſtency, and wickedneſs of human nature, every thought would be abſorbed in this one. ‘Ah, that is my picture, were it not for re⯑ſtraining grace;—ſhall I deteſt the book that perpetuates this picture and places it before me? Rather let me deteſt the heart capable of ſuch depravity; I muſt, as a ſinner, be as odious to God as I am hateful to myſelf. O wretched man that I am, who ſhall deli⯑ver me from this body of death!’

But does the Old Teſtament preſent us with the gloomy view only? No. It alſo introduces light. Proſpects open to awaken to comfort, and direct the ſons of men.

The excluſion after the fall from the tree of life, whatever deriſion this circumſtance has occaſioned, was in pity to mankind. The fruit of that tree contained a juice which tend⯑ed to immortalize the body. A life of miſery, and change protracted during endleſs ages had been a dreadful curſe. Although death be a ſtate of degradation and puniſhment, ſtill it is deſirable in our preſent circumſtances. Adam ſoon found that all was not loſt. A victory is promiſed over the ſerpent. The miſchief [45] which his wiles had occaſioned to mankind, ſhould be removed. Man might yet be hap⯑py: the honour of the divine law ſecured, and his nature renovated. It ſhould ſtill be poſſible for him to walk with God on earth, and dwell with him in heaven. He muſt be indebted to ano⯑ther. Sacrifics in uſe from the firſt, and the Jew⯑iſh ritual eſtabliſhed afterwards at Sinai were appointed of God to impreſs this upon the mind. Reaſon could not have dictated ſuch a prac⯑tice. Its origin and univerſal adoption muſt have proceeded from revelation only.

Obſtacles in the way of man's acceptance with God, being removed, the renovation of his nature was alſo provided for. The agent here is the Holy Spirit. Often is he mentioned in the Old Teſtament. The ſaints aſcribe their holineſs to his influence. Taking from ſinners the ſtony heart, he cauſes them to walk in God's ſtatutes, to keep his judgments, and to do them. Beſides this influence, pro⯑per motives are placed before them, in the judgements which fall on the wicked, and the mercies with which the righteous were viſited. The book of Eccleſiaſtes diſſuades men from earthly and ſenſual conduct; the book of Pſalms encourages a devout and heavenly ſpirit. The Proverbs afford a variety of maxims of a mo⯑ral and religious kind for our conduct in life; and all the prophets in their inſtruction ad⯑dreſs [46] equally the hopes and fears of man⯑kind.

There is no doubt but the belief of a future ſtate was cheriſhed by the Old Teſtament. This doctrine was known to Adam. He of⯑ten converſed with the inhabitants of the ſpi⯑ritual world; and was certain that he poſſeſſed an immortal principle. Enoch was removed before the flood from earth to heaven, in a vi⯑ſible manner; Elijah after the flood. Abraham had his eye fixed upon a heavenly country. The martyrs in the days of Maccabeus, be⯑lieved in a better reſurrection. All the ſaints poſſeſſed this faith, and received therefrom great encouragement

The Old Teſtament was written at differ⯑ent times, by perſons of various capacities, and in places exceedingly remote, yet they harmonize in a wonderful degree. Every where we find the ſame doctrines, and pre⯑cepts. All is uniſon.

Their credibility is further eſtabliſhed, when ſacred, is viewed in connection with profane hiſtory. The tradition of the golden age, is derived from the ſtate of innocency. The nectar and ambroſia, which the heathens ſup⯑poſed preſerved their Gods in immortality, from the tree of life: hence alſo the idea of the great Panacea, or univerſal medicine ſo much [47] celebrated by the poets. What the poets ſay of the giants, evidently alludes to the ſtate of things before the deſtruction of the old world. Deucalions's ſtory, as related by Ovid, is the tradition concerning the flood. I only menti⯑on theſe things now, they will again occur and be diſcuſſed in their proper place.

If we really wiſh to be ſatisfied whether the ſcriptures be indeed the word of God, in peruſing them, be ſerious and unbiaſſed; de⯑pend alſo in doing ſo, on that ſpirit by which they have been dictated, to give us a conſiderate diſcerning mind. It ſhall not be in vain. Multitudes have found this volume an ineſti⯑mable treaſure. It has made them acquainted with God, and with themſelves; with their duty of a moral, and religious kind; with their buſineſs on earth; and their way to heaven. The direction which this book has given; the comfort which it has inſpired, the re⯑ſtraints which it has laid, and the encourage⯑ments which it has afforded, have obliged men to confeſs that it is more to be deſired than gold, yea than much fine gold; ſweeter alſo than honey, and the honey comb.

My obſervations on the New Teſtament, ſhall be very ſhort. If even in the Old Teſta⯑ment, we have ſuch traces of a divine revelation, they are more evident in the new. In both we ſee the ſame ſyſtem. The firſt elements [48] of religion are given us in the one; in the other religion is brought to perfection.

The four Evangiliſts and the Acts of the Apoſtles give us the hiſtory of our Saviour, and of his apoſtles. What, in our Saviour's birth was ſupernatural, might have been expected. "A virgin," ſays the prophet, ‘ſhall bring forth a ſon.’ Was there in this any thing above creative power, or was that power ever exerted on a more noble occaſion, than in pro⯑ducing the holy thing denominated the Son of God? In the ordinary courſe of things, hu⯑man nature would have had an original taint. It, in this inſtance, muſt be perfectly pure: To effect which, God ſteps out of his ordina⯑ry way. And ſhall we object? If his way be in the ſea, and his path in the deep waters. If his counſels be unſearchable. This might have been expected. With the ſimplicity of children, with the tractability of ſcholars, let us liſten, let us believe. The matter of fact indeed fell under the cognizance of few wit⯑neſſes; but theſe were very credible. The cha⯑racter both of Mary and Joſeph, was reputable. Their ſtory was thoroughly weighed by Zacha⯑rias and Elizabeth. It was credible from for⯑mer prophecy. The future events in the life of Jeſus added to its credibility. The man ſo rea⯑dy to ſay with Thomas, unleſs I ſee, I will not believe, ought with equal readineſs, to yield to thoſe convictions which overcame, in [49] Joſeph, the ſtrongeſt ſuſpicions, of which the human mind is capable.

The diſciples, who were Jews in ordinary life, without the advantages of learning, and of general converſe with the world, were not attached to the ſyſtems of other nations; nay, were probably unacquainted with them, and ſo far as theſe were known, had inſuperable ob⯑jections againſt them; beſides, they neither poſſeſſed inclination, nor capacity to form any ſyſtem which could command general attenti⯑on. They were merely agents. Jeſus in⯑ſtructed them and ſent them forth in his name; of their divine commiſſion, they produced full evidence. It was not material whether our Saviour was pleaſed himſelf to write what was for the inſtruction of the church in future ages, or furniſhed his diſciples to do ſo, and placed them under ſuch a ſuperintending in⯑fluence, that they could commit no miſtake. It is far from being true, that employing theſe as agents, was abſolutely neceſſary. Our Sa⯑viour might himſelf have written the chriſtian ſyſtem, and left it as his laſt legacy to the church. We find him writing on a memorable occaſion. It is not for us to dictate. Infiinte wiſdom has regulated this matter ſo as is moſt conducive to promote the deſigns of the goſpel. Meek and humble minds have perfect ſatisfac⯑tion. It was, perhaps, fit that infidels have [50] ſomething on which to vent the rancor of their perverted beſotted minds.

The doctrines of the New Teſtament are ſpiritual and ſublime. Their luſtre blends the prejudiced, who, not perceiving their nature, ſpeak of them with contempt. The incarna⯑tion and death of the Son of God, as an atonement for mankind, give particular of⯑fence. It is obſervable that this has been the uniform doctrine of ſcripture, It was taught our firſt parents in Eden. It was believed by Abel. It was illuſtrated by all the inſtitutions of the Jewiſh church. It produced in the pa⯑triarches and prophets, confidence and joy. It breeds admiration in Angels. The redeemed above ceaſe not to celebrate his praiſe, who loved them and waſhed them from their ſins in his blood. Theſe conſiderations may well, outweigh the inſulting ſurmiſes of a preſump⯑tuous man. The diſpenſation itſelf is aſto⯑niſhing. We ſee the plan only in an imper⯑fect ſtate. It may be founded in reaſons which we cannot now penetrate. We may diſpute to our ruin; but it is moſt prudent as well as ſafe to believe.

The Deity is repreſented in the moſt amia⯑ble and worthy light. He is propoſed as our pattern. The precepts deduced from the chriſtian ſyſtem, are ſo ſuitable, that practiſed, they would change this wilderneſs into paradiſe, [51] earth into heaven, the tumult of war and con⯑tention into a deſirable and laſting calm. Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſo⯑ever things are pure, whatſoever things are lovely, whatſoever things are of good report: If there be any virtue, if their be any praiſe, they are propoſed to our attentive conſiderati⯑on, and enforced by ſtriking examples.

If you read the word prejudiced againſt it, and determined to turn it into ridicule, you cannot expect that God will open your eyes and diſcover to you the wondrous things found in his law, he will rather leave you to believe a lie, and allow your hearts to be hardened by that fire which ſoftens others, to your utter ruin.

You will eaſily perceive, and I hope you will keep in mind, the method which I have propoſed to myſelf, in the defence, which, de⯑pending on divine aſſiſtance, I have under⯑taken, of our holy religion, againſt the levels of infidels and the ſneer of fools.

I have ſtated the poſſibility, the neceſſity, and nature of inſpiration, and have ſhewn that the writers of ſcripture, claim our attention as writing under ſuch inſpiration. I have now adduced my firſt proof. Looking into the ſcriptures, we find every thing there we would expect from a revelation. It was neceſſary to [52] begin with this, for if, as the enemies of revelati⯑on ſay, ſcripture contains any thing unworthy of God, or ruinous to man, no further proof is neceſſary. The bible ought to be rejected as a ſpurious production. Nothing, however, of this kind, has appeared, but the very re⯑verſe, every thing is worthy of God, and bene⯑ficial to men.

After ſpeaking of the Old and the New Teſtaments, I ſhall next ſhew the confirmati⯑on which revelation receives from prophecy and miracle, ſhall ſpeak of the uſe of reaſon in religion, and then prove the antiquity of ſcrip⯑ture, taking notice of its writers, of its publica⯑tion, and the credibility which it receives from the teſtimony of other hiſtory. The plan is extenſive. I ſhall endeavour to keep every diſcuſſion diſtinct, and to be as full and ſatis⯑factory in each diſcuſſion as my abilities, and opportunities admit.

DISCOURSE IV. INSPIRATION ARGUED FROM PROPHECY.

IT is a general opinion that this pſalm in which the devout Jews celebrated the per⯑fections of God, manifeſted in a great delive⯑rance, was written after the captivity. Hav⯑ing ſpoken of God's goodneſs and power The pſalmeſt adds, ‘His underſtanding is infinite.’ To this attribute I am now, through divine aſſiſtance, to call your attenti⯑on. Infinite underſtanding is diſcovered in the exact knowledge which God has of all his works. He ſees what is paſt, or what is to come with equal preciſion as what is preſent, of nothing can he be ignorant, whether the actions of angels or of men: things done in the viſible or inviſible world, what takes place in time or in eternity. A knowledge ſo ex⯑tenſive, ſo minute, exceeds our comprehenſi⯑on. [54] It can belong to God only. If writings can be found which contain ſuch knowledge, to ſuch writings is affixed the ſeal of heaven. I am now to contend that this ſacred volume, whence originates all our hopes, is thus de⯑clared to be the word of God. Diſcoveries of a wonderful nature are made by the prophets in theſe ſcriptures, as a ſtanding proof of their authenticity.

I ſhall endeavour firſt, to fix preciſe ideas to the term prophet, and prophecying, and ſhall then produce, as a ſpecimen, ſome prophecies that from theſe I may illuſtrate the atteſtati⯑on given to our holy religion from prophecy in general.

The term prophet, is of Greek origin, ſigni⯑fying to predict, or foretell. The correſpond, ing terms in the Hebrew language expreſs the one, the man who ſees; the other the man who divines. Through that ſupernatural impulſe, under which the prophets acted, they were en⯑abled to inſtruct the people in their duty with preciſion and authority. A hymn was ſome⯑times ſuggeſted to the mind ſuitable for cele⯑brating the praiſe of the Almighty, which they could immediately clothe with words, and ſet off with proper melodious tunes. When a number were together, the ſame thoughts ariſing in their minds, and the ſame expreſſions occurring, they, at one inſtant, in [55] the ſame words, poured forth the ſame prayer. Under this influence alſo, the prophet foretold future events. "Every one of you," ſays the apoſtle, of a chriſtian church under a divine in⯑ſpiration, ‘hath a pſalm, hath a doctrine, hath a tongue, hath a revelation, hath an in⯑terpretation.’ Let it alſo be obſerved, that when this extraordinary influence fell on every one, it frequently threw him into an ecſtacy, agitating and convulſing the whole frame in an aſtoniſhing manner. When any were thrown into a violent agitation, which gave them an unnatural frantic appearance, they were ſaid to prophecy whatever was the cauſe of that agita⯑tion. As the heathen poets inſtructed their countrymen in religion, the apoſtles calls them prophets. When the minds of Saul and his ſervants were under ſuch a ſupernatural com⯑manding influence, that their ill deſigns againſt David were ſuſpended, and every thought was abſorbed in celebrating the praiſe of God, they are ſaid to prophecy.

I have thus introduced my obſervations on prophecies, to remove the uneaſineſs which the ignorant and preſumptuous aſſertions of a late writer may have occaſioned, who ſays that the bible, by a prophet, means a poet, and by pro⯑phecying, making verſes. I ſhould not even mention aſſertions which might well diſgrace any man of common ſenſe, were it not that they receive currency, without examination, [56] becauſe the man by whom they are made, has, by his writings, in other inſtances, acquired among many, ſome reputation.

I now proceed to produce, as a ſpecimen, ſome prophecies, that from theſe I may illuſ⯑trate the atteſtation given to our holy religion from prophecy in general.

I begin with ſpeaking of the flood. Enoch's prophecy was in poſſeſſion of the antideluvian world for near a thouſand years; he foretold a great calamity, threatening the wicked, in which their wickedneſs ſhould receive a ſevere and examplary puniſhment. Noah illuſtrated this prophecy, explaining its nature, and fixing preciſely, the period when the puniſhment ſhould be inflicted, one hundred and twenty years before that period arrived. No mind could penetrate ſo far into futurity, far leſs could an event be conceived of, hitherto unexamplified, and altogether improbable. It was not a for⯑tunate conjecture in this venerable Antidelu⯑vian. He was certain that God had ſpoken to him, and was ſo impreſſed with the aſſur⯑ance of the impending ruin, that he ſet in ear⯑neſt about providing for his own ſafety. The Chaldean hiſtorian, Beroſus, gives an account very correſponding to the Moſaic. He ſpeaks of ten kings of Chaldea before the flood. Ten generations intervened between Adam and Noah. The laſt of the ten kings, ſays [57] Beroſus, was warned by a dream of a flood, and provided a veſſel for his ſafety.

Abraham had a diſtinct view of what ſhould befall his deſcendants for a long ſeries of years, Know, ſays the divine oracle, of a ſurety, that thy ſeed ſhall be a ſtranger in a land that is not theirs, and ſhall ſerve them; and they ſhall afflict them four hundred years; and alſo that nation, whom they ſhall ſerve, will I judge: and afterward ſhall they come out with great ſub⯑ſtance. And thou ſhalt go to thy fathers in peace; thou ſhalt be buried in a good old age. But in the fourth generation they ſhall come hither again: for the iniquity of the Amorites is not yet full.

Abraham's proſpects were good. His cha⯑racter was reſpectable, and his circumſtances wealthy. An eye leſs penetrating than the divine, could not have foreſeen theſe chang⯑es through which his poſterity ſhould paſs.

Moſes reſts the whole credit of his law on two circumſtances, in themſelves more than doubtful, which no prudent perſon, much leſs an experienced legiſlator, would have done, had he not acted under divine authority. Every male was required to repair thrice a year, to Jeruſalem; every ſeventh year the lands muſt lie uncultivated. In the ordinary courſe of things, the enemies with whom they were environed would take that opportunity [58] of laying waſte their lands. Famine would be introduced by ſo unprecedented a practice, but God aſſured them, from the exact knowledge he had of all hearts, whether then in exiſtence, or to come into exiſtence at the appointed pe⯑riod, that when obeying his command, no man ſhould deſire their land, and that the earth, by an abundance on the ſixth year, un⯑known in the other five, ſhould afford a full ſupply for the ſucceeding, ſo as to enable them with great ſafety, to ſubmit to the divine re⯑quiſition. What a minute acquaintance with the hearts of men, and with natural cauſes; and what a controuling power over them, in the coming, as well as the exiſting generation, to reſt the whole weight of the Moſaic oeco⯑nomy, on ſuch a circumſtance. An under⯑ſtanding which was not infinite, could never have penetrated the ſecrets of the heart, as well as thoſe of nature: nor would common prudence have allowed Moſes to riſk his reputation on what, had it been a cheat, might ſo frequently have been expoſed. I have fixed your atten [...] ⯑on to what appears to me a ſtanding miracle, as well as a ſtanding prophecy, in atteſtation of the divine authority of the Moſaic law.

The captivity of the Jews in Babylon, and the preciſe period of its duration had been foretold long before it took place, nay, the very name and victories of the deliverer had [59] one hundred and fifty years previous to his birth, been mentioned in the prophecy of Iſai⯑ah. Seventy years were fixed upon for the captivity, and Cyrus was named as the inſtru⯑ment in the hand of providence for the reſtora⯑tion of the Jews; nothing was left uncertain in this prophecy. It was read to Cyrus after he became head of the Babylonian empire, for he mentions it in the decree which gave the Jews their liberty, and no doubt it had its weight in determining him to ſuch an act. This cir⯑cumſtance ſhews the exiſtance of the prophe⯑cy among the Jews, a long time previouſly to the events to which it refers. Now was the period according to that prophecy, when God ſhould deliver his people; and Cyrus was the inſtrument which he ſhould employ. The devout Jews could never have dreamed of ſuch a deliverance had it not been foretold, nor would any have had the boldneſs to im⯑poſe a forgery upon Cyrus; or if they had, his known wiſdom had rendered ſuch an impoſi⯑tion very vain. If hiſtory, in any inſtance, deſerves credibility, it does in this, that ſuch a prophecy did exiſt, and has in the minuteſt circumſtances, been exactly accompliſhed.

The prophecies of Daniel are plain, and deciſive. I cannot be particular on this ſub⯑ject. I ſhall mention one circumſtance. Alexander, deliberating on his expedition againſt Perſia, was encouraged in a dream, by [60] a man, in a dreſs which was new to him, who aſſured him of ſucceſs. He had entered on the expedition when he found it neceſſary to puniſh the Jews who adhered to Perſia. On his march againſt Jeruſalem, he was met by the high prieſt in his robes; the very perſon, and in the very robes ſeen in his dream. The appearance diverted him from the vengeance which he had determined to take. He did reverence to the high prieſt, and offered ſacri⯑fices in the temple. The prophecies of Da⯑niel were ſhewn him, which predict, in the moſt circumſtantial manner, the overthrow of the Perſian empire. They inſpired him with confidence in his undertaking. The Jews who were entruſted with theſe prophecies he honored, and granted them every indulgence which they could wiſh—nay, Porphery, a learned and ingenius philoſopher, in the third century, and the moſt formidable and embit⯑tered enemy, with whom chriſtianity ever ſtruggled, was ſo convinced of the exact ful⯑filment of the prophecies of Daniel, that he could no otherwiſe evade the argument thence in favour of our holy religion, than by abſurd⯑ly ſuppoſing, in the face of the moſt inconteſt⯑able evidence, that theſe were written, under the name of Daniel by ſome perſon, at a late period, after the events, ſaid to be foretold, had come to paſs. Prophecies ſo unequivocal, ſo circumſtantial, ſo plain, to which even ene⯑mies give their atteſtation, are a proof of the [61] divine authority of ſcriptures which cannot be invalidated.

Our Saviour's prediction concerning Jeru⯑ſalem, deſerves great attention. Its overthrow is foretold;—it ſhould be an entire overthrow, and take place whilſt the preſent generation yet exiſted. Preſages of its approach are ſpe⯑cified. Directions are given to thoſe who, when theſe appeared, would ſecure their perſo⯑nal ſafety. Let any conſiderate perſon read our Saviour's prophecy in the twenty-fourth chap⯑ter of Matthew, and at the ſame time look at Joſephus's account of the deſtruction of Jeruſa⯑lem, and he will certainly be convinced, that our Saviour had the moſt exact knowledge of what afterwards took place, and gave a mi⯑nute and intelligible prediction.

It muſt appear to every one who conſiders how circumſtantially all theſe prophecies have been given, that an opponent of revelation, who has lately come into view, diſcovers a raſhneſs and ignorance, which is truly pitiable, when he ſpeaks of prophecies as delivered in ſuch equivocal language, as to fit almoſt any circumſtance that might happen afterwards, and deridingly adds, "that ſhooting with a long bow of a thouſand years, to ſtrike within a thouſand miles of a mark, the ingenuity of poſterity could make it point blank." Nei⯑ther groundleſs aſſertions, nor loud laughs, [62] can command any authority with thoſe who ſeriouſly enquire after the truth.

I ſhall call your attention to one prophe⯑cy more, but which, from its great impor⯑tance, and the illuſtrations which it repeatedly receives, may be conſidered as the leading pro⯑phecy of ſcripture, it reſpects the Meſſiah, in whoſe appearance and character all; whither Jews or Gentiles, are nearly concerned. He is ſpoken of as the deſire of all nations, who, deſtroying the works of the devil, ſhould in⯑troduce univerſal righteouſneſs and peace. Adam knew him as the ſeed of the woman; Iſaiah as the ſon of a virgin. David as a king, whoſe thrown would be eſtabliſhed forever; Daniel as cut off, for the benefit of others; Micah as putting an end to injuſtice and war; Malachi as purifying the ſons of Levi, that they might offer unto the Lord an offering in righteouſneſs. The former diſpenſation, and the various changes in the ſtate of empires, all tended to make way for the Meſſiah, and to introduce his government. The moment when he ſhould appear, and enter on the exe⯑cution of his office, was preciſely fixed. Four hundred years from Cyrus's decree, in favour of the Jews, brought forward the happy mo⯑ment, to which the eyes of all were directed. The prophecy was ſo plain, and circumſtanti⯑al, that all the world were about this time looking out for ſome illuſtrious perſonage, from whom they expected great advantages. [63] The Jews were enquiring after him who was to come: the gentiles were expecting the return of the golden age. Virgil's fourth epi⯑logue ſtrongly expreſſes this expectation. How the expectation was raiſed, cannot ſo eaſily be aſcertained. It might from the ſcriptures themſelves, which were in ſuch cir⯑culation, that the inquiſitive had it in their power to peruſe them, or from the Sibylline oracles over which evil demons preſided; but which, occaſionally were conſtrained to give an unwilling atteſtation to the truth. Virgil was not ſingular in his expectation. Both Suetonius, and Tacitus mention a prevailing opinion, derived from their ſacred writings that about this time, ſome from Judea ſhould obtain the government. Virgil took the ad⯑vantage of this ſtate of men's minds to com⯑pliment his patron, the conſul Aſinius Polico, at the birth of his ſon Saloninus, as if this were the perſon promiſed to bleſs the nations. That in both Jews and Gentiles, an unuſual expectation was excited, is certain. It is equally certain that their views were too groſs, and earthly. The perſon expected came, but ſo different from what their imagi⯑nations painted, that to the Jews he was a ſtumbling-block, and to the Greeks fooliſh⯑neſs. But he did not live and die in vain. He has eſtabliſhed a kingdom on earth. Op⯑poſition it has met with, and ſhall meet with, but it ſhall ſtand, it ſhall increaſe, it ſhall be⯑come [64] univerſal. Of this the book of revelati⯑on makes us certain: perſons verſed in theſe kinds of ſtudies, know well that many things therein foretold, have been accompliſhed; ma⯑ny things are now accompliſhing, even that infidelity, which now ſo generally prevails, is conſonant to what has been foreſeen, and confirms the prediction, but when the whole ſhall be accompliſhed, Chriſt indeed ſhall reign on earth, and reſtore to mankind the innocen⯑cy and happineſs of the paradiſical ſtate.

The prophecies of ſcripture are not deliver⯑ed in the ſame language, as facts. Lifting too high the awful veil which conceals futuri⯑ty, muſt, in many inſtances, have been impro⯑per, neither are theſe prophecies couched in terms which might be accommodated to what⯑ever ſhould happen. There are certain prin⯑ciples by which the prophetic language may be determined. The language of the prophe⯑cies which have been accompliſhed, with the events which were in view, muſt be contraſt⯑ed with the language of the prophecies yet to be accompliſhed, whence ſome idea may be formed of what is to be expected. An attentive examination of ſcripture language, with an ac⯑curate acquaintance with hiſtory, is neceſſary, in order to purſue profitably inquiries of this na⯑ture. Thus Daniel found out that the deliverance of his people was at hand. The Jews thus could aſcertain when the Meſſiah ſhould make his [65] appearance. Mr. Fleming who ſearched af⯑ter prophetic knowledge, writing about an hundred years ago, was certain from the reve⯑lation of John, that a revolution would take place in France, previouſly to the year 1794. Different writers have lately treated the ſub⯑ject of prophecies with great ſagacity. No knowledge of any kind, can be acquired with⯑out pains. It argues great raſhneſs to pro⯑nounce on ſubjects with which we have no acquaintance. It is eaſy for an ignorant per⯑ſon to ſay that none can acquire information with reſpect to the planets and their motions. Such aſſertions, however, no ways affect theſe ſtudies. It is the ſame with prophecy. If a a man has never turned his thoughts that way, he may pronounce them enigmatical, and trifling: but it is not a proof of a conſiderate perſon, to make ſuch aſſertions until he exa⯑mines into the matter, leſt he expoſe, at once, his folly and rancour at revelation.

What a glorious atteſtation do prophecies afford our holy religion. A mind leſs com⯑prehenſive than divine, could never view events ſo various, ſo contingent, ſo diſtant in time and place, with ſuch exactneſs, and mark them out as circumſtantially as if they were preſent. Diſcoveries of this nature are made in ſcripture. As the events which are foretold come for⯑ward, they afford new and irreſiſtible evidences of the truth of revelations. That ſcripture has this ſeal of heaven, is not the belief of [66] weak and credulous minds only, but alſo of the moſt diſcerning. Sir Iſaac Newton, to whom we are indebted for our acquaintance with the ſolar ſyſtem, was ſo well aſſured of the truth of prophecies, that he has illuſtrated them by a judicious and uſeful commentary. Our holy religion poſſeſſes atteſtations of the moſt ſatisfactory nature, but man will not take the trouble to examine theſe, it is not their wiſh that revelation be true, and they ſpeak according to their wiſhes. Such conduct is common in our age. It is a crime of an aggra⯑vated nature. It cries for vengeance. The time has been, when the enemies of our religion were unaſhamed of their oppoſition, and could ven⯑ture to carry it on in the dark only, and in an underhanded manner; now they aſſert their un⯑founded ſyſtems, and daring blaſphemies, open⯑ly, in the moſt frequented companies, and even in public prints. It is very ſtrange that the friends of revelation cannot amuſe themſelves with the tranſactions of the day, without alſo being ſhocked with ſilly ideas at what they ac⯑count moſt ſacred, and of higher moment than even life, or any of its enjoyments. It will be neceſſary for them, if ſuch practices continue, to unite in denying themſelves an in⯑nocent and proper amuſement, rather than be repeatedly wounded by attacks upon religion of the moſt inſolent and offenſive kind. Were the ſubject eaſily and rationally diſcuſſed, the friends of religion are always ready to meet [67] any on this ground, and to give an account of the faith which is in them; but running into unſupported aſſertions, virulent reproaches, and inſolent ſcorn, neither their inclination, their honor, nor their religion, allow them to meet any on ſuch ground.

I am perſuaded every ſerious enquirer will be impreſſed with the atteſtations given to our holy religion, others, as they do not deſire to know the truth, muſt ſtand to all the conſe⯑quences of remaining in ignorance.

Having now illuſtrated the glorious atteſta⯑tion afforded our holy religion from prophecy, I ought next to ſhew the atteſtation given it from miracles.

DISCOURSE V. INSPIRATION ARGUED FROM MIRACLES.

IT has univerſally been expected that men, acting under divine authority, ſhould confirm their pretenſions by ſome miracles. The nature of miracles may be better under⯑ſtood by bringing ſome in view, than by any definition. They commanded from Philip, preaching the goſpel of Chriſt, among the Sa⯑maritans, attention and belief; nay, not from the Samaritans only, but from Simon himſelf, who was profoundly verſed in every ſpecies of deceit which could impoſe upon mankind, but of ſuch powers as Philip poſſeſſed, he had no idea. ‘Simon himſelf believed alſo, and [69] when he was baptized, he continued with Philip, and wondered, beholding the miracles and ſigns which were done.’

It is evidently deducible from theſe words, that miracles are a proper atteſtation to the ſcripture, and that thoſe which are true, have an intrinſic value, of which others are deſtitute. I ſhall, at preſent attempt, through divine aſſiſt⯑ance, the illuſtration of both theſe particulars. I ſhall offer no definitions, nor lay down nice diſtinctions. I ſhall ſimply ſtate, a few facts, and then draw ſome concluſions.

Before the days of Moſes, miracles are no where mentioned. They were not previouſly known, nor was it neceſſary that they ſhould. The nearer we approach the beginning of the world, the more ſimplicity appears. Of God's revealing himſelf to mankind no doubt was entertained. In ſucceeding ages the original tradition became more obſcure and men's imaginations vain. They could not confine themſelves to the ſimple truth, firſt it was diſguiſed, then queſtioned, and at laſt denied. This was the ſtate of things in Egypt. Mo⯑ſes could not gain credit, on his own teſtimo⯑ny, that God had ſpoken to him in the buſh. Pharaoh demanded ſome proof of his acting un⯑der divine authority, which might exceed whatever could be effected by the deepeſt re⯑ſearches into nature: with this Moſes compli⯑ed. [70] He wrought miracles of various kinds; a controuling power was diſcovered over all the elements. The air was turned into dark⯑neſs, of ſo uncommon a nature, that they could neither kindle any fire, nor keep any flame alive. It diſtracted the timorous, and agitated the moſt undaunted. The hail was dreadful; and the fire withered every thing green; an odious ſwarm was produced; and the moſt pernicious inſects invaded the land; diſeaſes fell upon the body; the river turned into blood, could not be drunk; the firſt-born of men and beaſt died; and a rod thrown on the ground was changed into a hiſſing en⯑venomed ſerpent. In all this there could be no trick nor colluſion. No power but the di⯑vine could put out the ſun, or awake the thun⯑der; could arm inſects with miſchief, and the lightning with death; could afflict men, in their perſons, and in all their comforts, could change the helpful ſtaff into the envenomed ſerpent; or removing theſe calmities at his pleaſure, render men eaſy in their minds, and ſafe in their circumſtances. Realize Egypt at this awful criſis; think of the judgements which came upon them, in a gradual ſucceſſi⯑on, and each more formidable than the other, let it be particularly marked, that Goſhen, where the Iſraelites reſided, was perfectly ex⯑empted from every plague. Dark in Egypt, it was light in Goſhen. The Egyptians were ſick and dying; not one ſickly among the Iſra⯑elites, [71] nor in any danger: when fire and hail, when inſects of various kinds were deſtructive to the maſter, the ſlave, free from deſtruction, dwelt in ſafety. Having ſuch a view, could you have heſitated one moment? Was not the hand of God evidently diſtinguiſhable? Was not Moſes the ſervant of the moſt high? Did he not act under a divine commiſſion.

Theſe operations were new, and Pharaoh was willing to aſcertain their nature; he called in his magicians to his aſſiſtance. Their character and pretenſions are not well known. Jannes and Jambres are named by the apoſtle, as withſtanding Moſes. Pliny, the natural hiſtorian, mentions the former of theſe in con⯑junction with Moſes; and Numenius, the philoſopher, mentions both of them, in the ſame conjunction, as celebrated magicians. In ſeveral miracles they were ſucceſsful. They produced frogs; turned the water into blood, and their rods into ſerpents. It is evi⯑dent from the ſcripture, that the worſhippers of idols were the worſhippers of devils. The power of theſe fallen ſpirits, is certainly great, It was now exerted to the utmoſt. The ma⯑gicians knew not whether their attempt would ſucceed. Whatever their enchantments were, the effect was doubtful. They made the at⯑tempt where they failed, as well as where they ſucceeded. The conteſt was between the power of fallen ſpirits and the divine pow⯑er. The iſſue might have been expected. [72] The divine power was gloriouſly triumphant, The other's under controul, was checked in the beginning of its ſucceſs, and could prevail for miſchief only. The magicians could avert none of the judgments introduced by Moſes; and as ſoon as they were unſucceſsful, they dropped any further attempt, acknowledging the finger of God; after this Pharaoh no more ſought their aſſiſtance; the point was decided. The miracles of Moſes were done by the Al⯑mighty, and bore the ſeal of heaven to the commiſſion of his ſervant. If perſons on the ſpot, who knew the whole miſtery of deceit, and had at ſtake intereſt and reputation, could Moſes have been made out an impoſtor, were conſtrained to declare that God did by him works which exceeded the reach of human power, in league with fellow ſpirits, I cannot ſee how a different opinion can be entertained by even infidelity itſelf.

Could we fix our attention entirely to what the ſcriptures relate, and impreſs our minds with their credibility, we muſt often be aſto⯑niſhed. Suppoſe a vaſt multitude on the banks of the Potowmack, their enemies preſs upon them with an armed force, which cannot be reſiſted. In this diſtreſs, imagine that the ſtream divides, the waters riſe on each ſide, forming a wall, a path being left dry between, through which the multitude may paſs. Paſ⯑ſed over, they look back upon the enemy in [73] eager haſte, purſuing through this unuſual tract.—I ſee the waters on either hand break in, and drown the embattled hoſts. Could you avoid aſcribing all to the Almighty, and acknowledging that he diſtinguiſhes between the oppreſſor, and the oppreſſed? This is no imaginary ſcene. It was experienced ſoon after the Iſraelites left Eygpt, to admit them to the wilderneſs, and again forty years having elapſed, that they might enter the land pro⯑miſed their fathers. The firſt inſtance has been greatly diſguiſed both by Joſephus the Jew, and writers from among the Gentiles, but the miracle is undoubted, and was well adapted to confirm the Iſraelites in their obe⯑dience to God. And to warn the ſurviving Egyptians that there was no contending with the moſt high. In this alſo they could not be deceived. The Iſraelites paſſed through the channel, they ſaw with their eyes, the waters on either hand. The ſpray fell upon them like a thick miſt, which ſuggeſted to the apoſ⯑tle the idea of their being baptized unto Mo⯑ſes in the ſea, on the oppoſite ſhore, when looking back, they found the enemy buried in the deep: impoſition in this inſtance was im⯑poſſible. It was evident to the ſenſes of thou⯑ſands. If their ſeeing, hearing, or feeling, could be credited, all was real; God had indeed appeared in their behalf, and manifeſted evi⯑dently his power and glory.

[74]A mixed multitude, conſiſting of many thouſands were not likely to ſubſiſt long in a wilderneſs, unimproved with food, with rai⯑ment or any neceſſary. Yet in this ſame wil⯑derneſs, the vaſt multitude ſubſiſted for forty years, without cultivating the ground, without commerce, without manufactories. In the or⯑dinary courſe of things, it could not have been. It was one continued miracle. Their cloth⯑ing and food were miraculouſly provided. They wanted nothing, and yet nothing came in the ordinary way. They were under an immediate divine conduct. The command of God denounced by Moſes, and diſcovered in the motions of the wonderful cloud directed their journeyings, or encampments. He fed them from heaven, preſerved them in vigor, and prevented their clothes from wearing out. Theſe facts are as well atteſted, as any hiſtori⯑cal facts can be, and they gave an aſtoniſhing diſcovery of the power and goodneſs of God.

I ſhall not inſiſt on many others of a like nature, it is enough to obſerve that theſe were moſt common in the eſtabliſhment of the Jew⯑iſh oeconomy, although never altogether want⯑ing. In Babylon a few miracles are on re⯑cord, whereby the Jews were vindicated in the belief, and worſhip of the living and the true God. The preſervation of the three children in the fiery furnace, and of Daniel in the li⯑on's [75] den; the puniſhment of Nebuchadnezzar, and his remarkable recovery, greatly tended to advance the honour of Jehovah's name, among the idolatrous nations. Theſe facts were all well aſcertained, done in the preſence of a pro⯑digious concourſe of all ranks and characters, and had a great effect, procuring different de⯑crees from the moſt haughty and idolatrous monarchs on earth, enjoining worſhip and obe⯑dience to the Moſt High.

As the Jewiſh diſpenſation was eſtabliſhed by miracles, ſo was the Chriſtian. The ex⯑pected Meſſiah appearing, was pleaſed for three years, to take upon himſelf a public cha⯑racter. Every day he employed for the benefit of mankind. He relieved all who applied to him. He gave to the blind their fight, and to the deaf their hearing. His creative power reſtored to the high prieſt's ſervant the ear which Peter had ſmitten off; and to many their deficient members; he raiſed from the dead a widow's ſon at Naen, and his friend Lazarus at Bethany. The moſt inveterate lunacy and afflictive poſſeſſion yielded to his command. He calmed the raging of the ſea, and multiplied a few loaves, and fiſhes to ſa⯑tisfy an hungry concourſe. He eſcaped from the enraged Nazarenes, they knew not how; and by a word, perhaps a commanding look, laid his enemies proſtrate at his feet. Theſe things were not done in private, nor were they [76] ſeldom repeated. They were done in the moſt frequented places, and multiplied daily. His enemies did not, could not deny what was done, whatever conſtruction their perverſe minds put upon them, and his attendants in aſtoniſhment inſiſted, ‘when Chriſt cometh will he do more miracles than theſe, which this man hath done.’ Nicodemus acknow⯑ledged, ‘that no man can do theſe miracles which thou doeſt, except God be with him.’ And a man who had been born blind, but re⯑covered his ſight, declared before the Jewiſh Sanhedrim with great ſimplicity of heart, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now, we know that God heareth not ſin⯑ners: but if any man be a worſhipper of God, and doeth his will, him he heareth. Since the world began was it not heard, that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing. They an⯑ſwered and ſaid unto him, thou waſt altogether born in ſins, and doſt thou teach us? And they caſt him out.

Nay, my brethren, not only were theſe things done by our Lord himſelf, but his deſciples were empowered by him to do the ſame things in his name, and this power continued with them for more than two hundred years. Among other extraordinary endowments, they were enabled inſtantaneouſly to ſpeak the lan⯑guage [77] of any nation, as fluently as if they had been natives, and if I miſtake not, a ſpecimen of this power remains in the church, the New Teſtament having been written originally in Greek, by thoſe who were native Jews, and had no opportunity of acquiring in the ordina⯑ry courſe of things, any acquaintance with a foreign language. I find a circumſtance much inſiſted on by Mr. Addiſon, and which he conſiders, and very juſtly, as a ſtriking miracle. I mean the fortitude, and perſeverance with which the young, and the old; the feeble and the robuſt; the high and the low ſubmitted to lingering, and ſevere tortures, when a renunci⯑ation of chriſtianity, or, in ſome inſtances, ſi⯑lence only, would have prevented theſe ſeveri⯑ties, or immediately have interrupted them. Human nature could not have held out without uncommon aſſiſtance from above. This was frequently acknowledged; Stephen beheld his Saviour ready to receive his departing ſpirit, others have been ſtrengthened by an angel. Theſe facts were of ſuch notoriety, that even enemies have not ventured to call them in queſtion. They are a glorious atteſtation to our holy religion. The more they are exa⯑mined, the more they muſt impreſs the mind.

Enemies have in different ways attempted to leſſon their weight. They mention a mi⯑racle wrought by Veſpaſian, the emperor, who [78] touching the eyes of a blind man, reſtored him to ſight; allowing this, which is not fully aſ⯑certained, God might hereby put honour on a man who, in conjunction with his ſon Titus, was appointed his inſtrument to puniſh the Jews. The philoſopher Apollonius is of [...]en mentioned by the enemies of our holy religi⯑on, as a rival in doing miracles, to our Saviour. Producing ſuch a rivalſhip, is a tacit acknow⯑ment that our Saviour did miracles, with reſ⯑pect to Apollonius: many things ſaid to be done by him, are very ridiculous, and whatever he did, they are vouched by a weak and credu⯑lous perſon only, his ſervant Damis. But what are theſe, when compared to the mira⯑cles of our Saviour who, publicly, ſubjected to every degree of examination, did more mira⯑cles in three years, than Moſes and all the prophets put together, and continued this pow⯑er ſome ages with the church.

That ſome things may be impoſed upon men as miracles which are not, is generally granted in ſcripture. Simon Magus, ſpoken of in my text, before Philip's arrival in Sama⯑ria, uſed ſorcery, But there was a certain man called Simon, which beforetime in the ſame city uſed ſorcery, and bewitched the people of Samaria, giving out that himſelf was ſome great one, to whom they all gave heed, from the leaſt to the greateſt, ſaying, This man is the great power of God. And to him they had regard, becauſe that of long time he had bewitched them with ſorceries.

[79]In Philippi, as the apoſtles went to pray, as we went to prayer, a certain damſel poſ⯑ſeſſed with a ſpirit of divination met us, which brought her maſters much gain by ſoothſaying: The ſame followed Paul and us, and cried, ſaying, Theſe men are the ſervants of the moſt high God, which ſhew unto us the way of ſalvation. And this did ſhe many days. But Paul being grieved, turned, and ſaid to the ſpirit, I command thee, in the name of Jeſus Chriſt, to come out of her. And he came out the ſame hour. And when her maſters ſow that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place unto the rulers.

It is evident that this girl was under an evil influence, and thereby enabled by her diſcove⯑ries and actions, to aſtoniſh the people, but the power under which ſhe acted, could not reſiſt the command of the apoſtle, ſpeaking in his maſter's name. The ſcripture expreſsly fore⯑tels, that, That wicked ſhall be revealed, whom the Lord ſhall conſume with the ſpirit of his mouth, and ſhall deſtroy with the brightneſs of his coming: even him, whoſe coming is after the working of Satan, with all power and ſigns, and lying won⯑ders. And with all deceivableneſs of unrighteouſ⯑neſs in them that periſh; becauſe they received not the love of the truth, that they might be ſaved. And for this cauſe God ſhall ſend them ſtrong de⯑luſion, that they ſhould believe a lie; that they all might be damned who believed not the truth, but had pleaſure in unrighteouſneſs. But we are bound [80] to give thanks alway to God for you, brethren, belov⯑ed of the Lord, becauſe he hath from the beginning choſen you to ſalvation through ſanctification of the ſpirit, and belief of the truth.

Wonderful things may, according to theſe paſ⯑ſages be done, and of a nature too that, were it poſſible they could deceive even the elect. The ſcripture aſcribes theſe to evil ſpirits. They ſeek the ſhade, and confirm men in their for⯑getfulneſs of God, or in a depraved or cor⯑rupted conduct; they have always yielded to true miracles, which diſpel theſe miſts, and encourages regard for God, and purity in heart and life. In this world impoſitions of differ⯑ent kinds are practiced. Theſe render no per⯑ſon of conſideration ſceptics, neither ought coun⯑terfeits in religion, to render them infidels. True miracles are done openly, in the face of the ſun, to the conviction of our ſenſes, and are wrought by perſons of character and piety, to confirm men in the pureſt doctrines, and the moſt glorious hopes. Falſe miracles are few and concealed; they avoid inſpection, and reconcile men to their evil habits and practices. Theſe are plain diſtinguiſhing rules; applied to the miracles of ſcripture, they diſcover their veracity. They are the atteſtati⯑on of heaven to our holy religion. Moſes's miracles became the more conſpicuous and uncontroverted, in conſequence of oppoſition from Pharaoh's magicians; Philip's confirma⯑tion to the goſpel, in conſequence of Simon's [81] ſorceries; the excellency and ſtability of the truth, in conſequence of the errors and falſe⯑hoods which ariſe.

Our Saviour appeals to his miracles, in at⯑teſtation of his character, and urges upon the Jews the unreaſonableneſs of their unbelief, having ſuch an evidence of his coming from God ‘If I had not done among them the works which none other did, they had not had ſin, but now have they both ſeen, and hat⯑ed both me and my father.’ What God had done before the Iſraelites, is recapitulated as a new motive to obedience. Know you that day, ſays Moſes, for I ſpeak not with your children which have not known, and which have not ſeen the chaſtiſement of the Lord your God, his greatneſs, his mighty hand, and his ſtretched out arm, and his miracles, and his acts, which he did in the midſt of Egypt, unto Pharaoh the king of Egypt, and unto his land; and what he did unto the army of Egypt, unto their horſes, and to their chariots: how he made the waters of the Red Sea to overflow them as they purſued after you, and how the Lord hath deſtroyed them unto this day.

It is not neceſſary that ſuch miracles be continued; well authenticated, they have the ſame weight with remote ages, as with the preſent, aſſuring them that the diſpenſation which they atteſt, is from God. It is the unhappineſs of mankind to be inconſiderate. The heart is naturally averſe to divine truth. [82] Whatever invalidates it is liſtened unto, be if ever ſo trifling, even a contemptuous ſneer, although overborne by the moſt weighty conſiderations. In no light does human nature appear for de⯑praved, in no light can it appear more truly pitiable. Let us not yield to ſuch a bias. Let us weigh the atteſtations given to our holy religion; let our eyes be directed to God to impreſs theſe upon our minds; let us reverence what we muſt admit proceeds from God, and take rules to which, in prophecies, and in mi⯑racles, the ſeal of heaven is affixed, as our guide in life, then our conviction ſhall be con⯑firmed, and our path as the morning light ſhall ſhine more and more unto the perfect day.

Every ſtep we have taken in the preſent diſ⯑cuſſion, gives us new reaſon to receive the ſcriptures as the word of God, and to reject with indignation, whatever is deſigned to aſ⯑perſe, or undervalue them, and I make no doubt, but an inclination to receive the word of God, and an averſion at what tends to aſ⯑perſe and undervalue them, will increaſe, if the conſiderations I have yet to propoſe, be well weighed.

DISCOURSE VI. THE MIRACLES ATTENDING OUR SAVI⯑OUR'S DEATH, CONSIDERED.

THE alarming events which are re⯑lated in this chapter, or which may be collect⯑ed from the other evangeliſts, who ſpeak of our Saviour's crucifixion and death, made deep impreſſion on the mind of the Roman of⯑ficer commanding the guard at his execution. Thoſe events and the impreſſion which the ſpectators received from them, are brought into view, and appear in an effecting light in our text. Now when the centurion, and they that were with him watching Jeſus, ſaw the earthquake, and thoſe things that were done, they [84] feared greatly, ſaying, Truly this was the ſon of God.

Diſcourſing from theſe words I propoſe, through divine aſſiſtance,

I. To explain the nature of the events to which our text has an immediate reſpect. And

II. To ſhew how the centurion and thoſe that were with him watching Jeſus, were effected by them.

Explaining the nature of the events to which our text has an immediate reſpect, it will be neceſſary to view them in order, that each may receive proper attention.

The firſt thing of which I take notice, is the darkneſs which overſpread the land for three hours. This darkneſs was very remarkable: It happened at full moon, when that body could not be interpoſed between our earth and the ſun, which is fully aſcertained to be the cauſe of eclipſes, and conſequently the appear⯑ance cannot be accounted for on any known principle, but muſt be conſidered as ſupernatu⯑ral and miraculous.

No eclipſe can be total for ſo long a ſpace as three hours; nor can it, at the ſame inſtant, embrace the whole hemiſphere in its ſhade, as the account we have in the evangeliſts, and [85] the teſtimony of ſome profane authors lead us to ſuppoſe happened in the caſe before us: all which conſiderations make the preſent appear⯑ance the more amazing, and oblige us in ac⯑counting for it, to have recourſe to the imme⯑diate interpoſition and power of God. He who kindled the ſun at firſt, and appointed him to rule the day, can eaſily extinguiſh his [...]ires at pleaſure, or withhold his cheering influ⯑ence. The exertion of ſuch power then was every way ſuitable to the tranſaction of that important day. It was a ſign from heaven, after which the Jews had always been ſo anxi⯑ous in proof of our Saviour's miſſion. It was a token of diſpleaſure againſt the Jews for ſhutting their eyes to other evidences of this, which were fully convincing, and for allowing their blindneſs and malice to hurry them on to ſuch dangerous lengths. It was alſo a lively emblem of the ſtruggle which the Lord of na⯑ture now underwent with the powers of dark⯑neſs, and of the bitterneſs of diſtreſs which overwhelmed his ſpirit.

The ſecond thing of which I take notice, is "the earthquake." Of this my text makes particular mention, and the rending of the rocks, which was poſſibly a conſequence of the earthquake; according to ſome, this ſhock was generally felt through the world: Ac⯑cording to others, it was perceivable in Judea only, or in the places near where our Saviour [86] was put to death. Be this as it may, it was certainly attended with very terrible circum⯑ſtances, agitating the ground to the very ſpot on which the temple ſtood, tearing the neigh⯑bouring rocks aſunder in an alarming manner, and leaving in that opening a monument of this event to ſucceeding ages. An earthquake is one of the moſt dreadful phenomena of na⯑ture. Sometimes it indicates that God is at hand. The ſea ſaw it, and fled; Jordan was driven back. The mountains ſkipped like rams and the little hills like lambs. What ailed thee, O thou ſea, that thou fledeſt? Thou Jordan, that thou waſt driven back? Ye mountains, that ye ſkip⯑ped like rams; and ye little hills like lambs? Trem⯑ble, thou earth, at the preſence of the Lord, at the preſence of the God of Jacob. At other times, it indicates the divine wrath, coming to relieve his ſervant from the oppreſſion of his enemies; at God's appearance, The earth ſhook and trembled; the foundations alſo of the hills moved and were ſhaken, becauſe he was wroth. There went up a ſmoke out of his noſtrils, and fire out of his mouth devoured: coals were kindled by it. Of both the divine preſence, and diſpleaſure was this earthquake expreſſive. It pointed out the eminence of the ſufferer, he was the ſon of God, and Saviour of the world. Much indignity had been done him. The very rocks and ſtones cry out againſt the madneſs, and impiety of men; and had it not been for his timely interceſſion, "Father, forgive them" [87] his enemies would, in all likelihood, have b [...]en immediately ſwallowed up and irrecover⯑ably loſt.

The third thing of which I take notice, is that ‘the veil of the temple was rent in twain from the top to the bottom.’ This veil was a hanging of the richeſt and ſtrongeſt tapeſtry, which ſeperated the holy from the moſt holy place: Being now the time of the evening ſa⯑crifice, and upon a ſolemn occaſion, when the high prieſt, probably Caiaphas himſelf, was mi⯑niſtring at the golden altar, and burning in⯑cenſe, this veil was, by an inviſible power, rent in two in the midſt, from the top to the very bottom, whereby the ſacred oracle was laid open to full view. This was an awful and ſignificant ſign, particularly ſuited to rouſe the conſciences of the Jews, and convince them that their perſecution of Jeſus unto death, was offenſive unto God, who would now aboliſh Moſaic rites, and ſervices, and open a paſſage for the Jew and the Gentile; for the Greek and Barbarian, who believe in him through the new and living way of obedience unto death, unto the holieſt of all.

The fourth thing which deſerves our attenti⯑on, is that "having cried with a loud voice, he yielded up the ghoſt." The voice is among the firſt things in a dying perſon that fails him, faltering ſo much, that the few broken ſentences attempted to be uttered, are ſcarcely [88] intelligible; but our Saviour, ſpeaking as a man in full vigour and ſtrength, diſcovered that he was not yet exhauſted, but could have ſurvived for a much longer time, the tortures of the croſs. Yielding up the ghoſt while ſo much life remained, explains what he had formerly declared to his diſciples, ‘No man taketh away my life from me; I lay it down of myſelf.’ He withdrew from the body, and died by an act of his own, according to the power which he had received of his father; he could have done ſo, the moment he was nailed to the croſs, leaving an inſenſible corpſe to the inſults and cruelty of his enemies, but he en⯑dured his ſuffering as long as was neceſſary, with patience and reſolution; then he left the body in ſuch a manner, and with ſo much dig⯑nity, as had not, in any former inſtance, nor can in any ſucceeding, be equalled. This circumſtance, in a particular manner, affected the centurion, who, as another evangeliſt expreſsly informs us, when ‘he ſaw that he ſo cried out, and gave up the ghoſt,’ glorified God by the confeſſion in our text. The loud voice which he uttered is very ſignificant. It may be conſidered as the ſhout of a con⯑queror, now ſpoiling principalities and powers, and making a ſhow of them openly on his croſs, or the proclamation of a herald, point⯑ing out to all the world, 'the prince of life, mighty to ſave.

[89]The laſt thing I take notice of is, that ‘the graves were opened, and many bodies of ſaints which ſlept aroſe.’ It is likely that the tombs were opened by the earthquake, and whilſt they continued uncloſed, the dead bo⯑dies which were depoſited, recovered life and came forth, to the aſtoniſhment of all thoſe who ſaw, or were informed of this fact. It was an expreſſive event, particularly ſo at this time, diſcovering at once the reſurrection of the body, and the connection which this has with the death and reſurrection of our Saviour from the dead. The ſun's withholding his light at mid-day, the earth's trembling; the rocks' rending; the veil of the temple torn by an inviſible hand from the top to the bottom; our Saviour's evidently yielding up his life by an act of his own; the dead's coming out of their graves, are events well ſuited to com⯑mand the attention and reach the heart: which brings us to the

II. General head, in which I propoſed to ſhew how the ‘centurion, and thoſe that were with him watching Jeſus,’ were effect⯑ed by theſe alarming events. It is ſaid,

Firſt. That "they feared greatly," were thrown into a panic, leſt they ſhould be loſt in the darkneſs, or burried in the earthquake; leſt that God, to whom vengeance belonged, ſhould, in ſome very terrible manner, avenge [90] the quarrel of the Saviour, both againſt them, and the body of the Jewiſh nation in general. A guilty mind is conſcious of amazement and diſtreſs, even when there is no apparent dan⯑ger; but this becomes oppreſſive and over⯑whelming, when God appears in ſuch dreadful majeſty as he now diſcovered. Theſe tor⯑menting apprehenſions were not peculiar to the ſoldiers who were on guard, but another evangeliſt maks it known that all the people that came together to that ſight, beholding the things which were done, ſmote their breaſts, and returned.

We may eaſily ſuppoſe that the crowd which was now together, was uncommonly great, conſidering how much the fame of Jeſus was ſpread through Judea, and what vaſt multitudes were drawn to Jeruſalem to celebrate the feaſt. That multitude, many of whom, in all likelihood, had lately joined in the tumul⯑tuous outcry, 'Crucify him, crucify him,' were now confounded with remorſe, and laid deeply to heart what had happened; to which convictions we may reaſonably aſcribe a pre⯑diſpoſition for the ſucceſs which afterwards attended the apoſtles' miniſtrations. The terror into which they were now thrown, led them

Second, To confeſs 'Truly this was the ſon of God.' We find a like confeſſion once, and again, made by thoſe, who, during our Sa⯑viour's [91] perſonal miniſtry, were witneſses of the miraculous power which he poſſeſſed. Its meaning, conſidering the perſons by whom it was made, cannot be ſuppoſed always to have been preciſe and determined. It however, evidently includes thus much, that the perſon ſpoken of was a dignified perſon, and of un⯑blemiſhed ſanctity; was dear unto God, and had particular intereſt with him; was more than is found in human nature, and poſſeſſed diſtinguiſhed excellencies. Theſe, or ſome ſuch ideas, are expreſſed in the confeſſion before us.

The Sanhedrim condemn him for blaſphe⯑my, in aſſerting that he was the ſon of God: the multitude aſſent to the condemnation as juſt; but the tide is turned. They believe his pretenſions to be well founded. Hereafter they expect to ſee him on the right hand of power, coming in the clouds of heaven.

The centurion and his ſoldiers, the diſtant ſpectator, and he who was near, Jew or Gen⯑tile, ſtartled at the darkneſs, and the earth⯑quake; at the extraordinary manner in which he died, and the other prodigies which follow⯑ed; were neceſſitated to declare in ſpite of meanneſs and contempt, of calumny and re⯑proach, of the ſhame of the croſs, and the ig⯑nominy of death, that he was "a righteous perſon," whom the Jews had maliciouſly [92] accuſed, whom Pilate had wrongfully con⯑demned, whom they, with wicked mouths and cruel hands, had inſulted and put to death. Heaven and earth, the living and the dead, declare his dignity, and put it out of doubt that he 'was the ſon of God, this confeſſion was made in the

Third place, by the ‘Centurion, and thoſe that were with him watching Jeſus.’

It was a captain and his company; ſoldiers and Romans, warlike heroes and experienced veterans, whoſe intrepidity and courage armed their hearts againſt fear; whoſe familiarity with ſcenes of cruelty and death, hardened them againſt pity. They lately inſulted a condemned priſoner, and increaſed, by cruel mockings, the agony of the croſs: But their hearts now relent; their conſciences ſeverely ſmite them, and they yield to a conviction which was ſo well founded, that the perſon whom they had crucified was "The ſon of God."

But the conviction reaches further than among theſe ſoldiers: The whole multitude of ſpectators felt its force, and diſcovered the ſadneſs of their hearts in their countenances, and by expreſſive actions. A conviction thus general, and ſo well founded, muſt have its weight with every thinking perſon; and in⯑deed [93] it was to be expected from ſuch events as have already been explained, and it gives pro⯑bability to what the Evangeliſts record. It may raiſe a moment's doubt, that we hear no⯑thing of the relenting of the high prieſt, and of thoſe who were the immediate perſecutors of our Saviour, but this doubt will diſappear when we remember that they had all along re⯑ſiſted the fulleſt conviction, and moſt undoubt⯑ed evidence. It was therefore allowed in juſt judgment, that their hearts, like the heart of Pharoah, ſhould remain hardened and unre⯑lenting: But this does not weaken evidence otherwiſe univerſal and unexceptionable.

We have now finiſhed the obſervations by which we meant to illuſtrate this paſſage, and may learn from what has been ſaid, how far the facts which have now been explained, and the impreſſion which they made on ſpectators, ought to affect us.

Theſe are the ſeal of heaven to the character of Jeſus. They rmove the reproach of the croſs; they put honour upon his perſon; they enhance the value of his ſufferings.

Whilſt we follow our Saviour to Calvary, and contemplate the ſhame and ignominy; the pain and diſtreſs; the inſult and cruelty with which he was overwhelmed; let us immedi⯑ately recollect the darkneſs which prevailed at [94] mid-day, the quaking of the earth, the rend⯑ing of the rocks, the veil of the temple torn by an inviſible hand, the uncommon manner in which our Saviour died, and the dead ariſing from their graves, and appearing unto many; and let the recollection of theſe things ſink into our hearts, for they teſtify that the Father approved of the Saviour, and excepts of his ſufferings as the attonement for our guilt. Let this, therefore, be the language of our faith, ‘We believe, heavenly father, in him whom thou approveſt, and receive him as our Saviour! May we be accepted in the beloved, and find in our own experience, the ſufficiency of his attonement, and the effi⯑cacy of his grace! May we glory in his croſs, being crucified by it unto the world, and having the world crucified unto us! We yield ourſelves up as his willing peo⯑ple! Whether we live, may we live unto the Lord: or whether we die, may we die unto the Lord: whether we live, therefore, or die, may we be the Lord's. Put thy law in our minds, and write it in our hearts; be our God, and may we be thy people! teach us to know the greateſt! and be merciful to our unrighteouſneſs—our ſins and our ini⯑quities, remember no more!’

DISCOURSE VII. THE SCRIPTURE, AN ANCIENT AND GE⯑NUINE PRODUCTION.

IN theſe words, the apoſtle James, in a council aſſembled at Jeruſalem, to decide on ſome difficulties which had ariſen in the church at Antioch, and were now under con⯑ſideration, aſſerts that the Old Teſtament was generally known, the book itſelf having for a long time been in circulation, and the doc⯑trines which it contained, ſtrenuouſly incul⯑cated, Moſes of old time, hath in every city them that preach him, being read in the Synagogue every ſabbath day.

[96]The antiquity of the ſcriptures is evidently taught in theſe words, and the great pains which had been taken to tranſmit them uncor⯑rupted through ſucceeding ages. The illuſ⯑tration of theſe things is what I am at this time, through Divine aſſiſtance, to attempt.

Conſidering the ſcripture as the oldeſt book in the world, it demands in this view, the examination of the inquiſitive, excluſively of its higher demands, as a divine revelation.— The Jewiſh religion has been of long ſtanding and the Jews ſo confirmed in the belief of its divine origin, that no reproach nor ſuffering could root out this belief from their minds. Blended with other nations, when it was for their intereſt to forget their own cuſtoms and religion, they have adhered ſtrictly to both. This is the more remarkable ſince, except chriſtians, and chriſtianity, it has happened to no other people nor religion. The ſupport of the ſecular arm withdrawn, falſe religions have diſappeared; but Judaiſm, and chriſtia⯑nity, where Judaiſm is refined and perfected, have been introduced with ſuch atteſtations of their proceeding from God, that neither change nor affliction have been able to ſhake this pillar on which they reſt.

The Jews were a very obſtinate, and incre⯑dulous people, without the ſtrongeſt evidence of the divine authority of their law, they [97] would never have ſubmitted to ſuch a number of burdenſome and painful rites, which ſe⯑parated them from all other people, and placed them in ſome inſtances, in a very rediculous point of light. There was a ſettled opinion among them, and a conſtant tradition, that God had ſpoken to Moſes, and had done by him in Egypt, and in the wilderneſs, what no man, unleſs authoriſed by God, could have done. This opinion and tradition gives the greateſt credibility of which it is capable to the Moſaic hiſtory. The Greeks, from whom all nations derive their learning, allow that they had their letters from foreigners, which letters are the ſame as the Syriac or Hebrew. The ancient Attic laws alſo, whence the Ro⯑man were afterwards taken, owe their origin to the laws of Moſes. Than theſe circum⯑ſtances which are well authenticated by Gro⯑tius, nothing can more convincingly eſtabliſh the great antiquity of the writings of Moſes. The authorities from which Moſes drew his hiſtory before his own time were good; and character, as a hiſtorian, ſince he neither conceals his own faults, nor attempts any thing which could tend to aggrandize his fa⯑mily, ſtands very high. The tradition from Adam to Moſes concerning the creation, and the ſubſequent events, paſſed through few, and theſe judicious, credible perſons. Methuſe⯑lah converſed a long time, both with Adam and Noah; Shem with Noah and Abraham; Iſaac [98] with Abraham and Joſeph; Abraham with Joſeph and Moſes. The information then from Adam to Moſes paſſed through four perſons only, who were pious and intelligent, who could not miſtake the account, and were every way diſpoſed to preſerve it full, and un⯑adulterated. Beſides, as ſcience of every kind originated from Egypt, and the eaſtern coun⯑tries, and as Moſes was deeply verſed in all their knowledge, in this reſpect, were his in⯑ſpiration out of view, he was well qualified for the taſk which he had undertaken. A little before his death Moſes wrote his law, And it came to paſs, when Moſes had made an end of writing the words of this law in a book, until they were finiſhed, then Moſes commanded the Levites, which bare the ark of the covenant of the Lord, ſaying, Take this book of the law, and put it in the ſide of the ark of the covenant of the Lord your God, that it may be there for a witneſs againſt thee. By this law their ritual was re⯑gulated, and civil cauſes tried: It was the directory for their worſhip, and the guardian of all their priviliges. It was neceſſary that a copy of it ſhould be in the hands of their prieſts, and rulers, beſides the one lodged in the ark. Their chief magiſtrate was obliged to have one copy written with his own hand to regulate him in the execution of his high office. Under the corrupt princes the divine law was much neglected. This had been the caſe previouſly to Jehoſaphat's reign. [99] Yet the law was not loſt. Numbers appoint⯑ed by this good king, had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people. The worſhip in Hezekiah's reign, was hereby conducted. His ſucceſſors, Manaſſeh and Amon, were enemies to this law; but it was ſought after by Joſiah, and ſtrictly obeyed. It was not loſt during the captivity, for Ezra regulated the worſhip of the returning Jews according to this law. It included the whole books of Moſes: reca⯑pitulating its contents, Nehemiah takes no⯑tice of the Creation, of Abraham's hiſtory, and of the departure of the Iſraelites from Egypt. Antiochus deſigned to deſtroy the law, but the exertions of Judas Maccabaeus fruſtrated that deſign; copies of it has been multiplied. The Jews had it with them in Judea, and in their diſperſions through every country, nor was it long after Antiochus's day, when the Greek verſion of it was procured to enrich the library of one of the Ptolemyes of Egypt.

The writings of Moſes have been in the hands of the Jews, ſince the firſt; many inte⯑reſts were involved in preſerving theſe una⯑dulterated; particularly as they contained their title to a poſſeſſion in Canaan. Men are very anxious to have titles of this kind un⯑doubted. All this anxiety was excited to prevent, in the books of which I ſpeak, any [100] alteration, or curruption; circumciſion, in uſe from the earlieſt ages, and ſacrifices of vari⯑ous kinds; the obſervance of the Sabbath and of different feſtivals; the law of inheri⯑tances, and the criminal law, owed either their origin or eſtabliſhment to Moſes. Is it poſſible that ſuch things could have been impoſed upon a people, had they been fic⯑titious? Were theſe not ſtanding proofs, that Moſes did once live and legiſlate? And living and legiſlating, muſt not the evidence of his acting under divine authority have been very ſtrong, which could overcome the moſt obſtinate incredulity, and bend the neck of the moſt inflexible to a grievous yoke? This is a weighty conſideration. It is forcibly urged againſt the Deiſts by Mr. Charles Leſlie, in a little, but uſeful treatiſe, called his ſhort and eaſy method with them. And, indeed, it is a con⯑ſideration which an attentive perſon cannot get over. By great peculiarities have the Jews been diſtinguiſhed ever ſince Moſes's day, both in their own land, and when ſtrangers in other countries. A reverence for Moſes was tranſmitted from father to ſon. Co⯑temporaries knew that he was commiſſioned from God, and the impreſſion could never be worn out, even when it reflected moſt on their conduct and pretenſions.

In the writings of Homer we have a good account of Heathen theology. Theſe wri⯑tings [101] are confeſſedly the work of him whoſe name they hear, and allowed to be genuine and ancient writings. But is the authenticity of Homer any ways equal to the authenticity of Moſes? Homer's writings were found by Lycurgus the Lacedemonian legiſlator, when he ſailed into Aſia, in detached pieces, handed down by tradition only fifty years at leaſt after Homer's death. Theſe pieces were pre⯑ſerved in this detached ſtate under ſeveral titles, for the religious and political knowledge which they contained, until at laſt they were divided by Piſiſtratus at Athens into two po⯑ems the Iliad, and the Odyſſey. This edition was corrected under Alexander the Great, and afterwards further under one of the Ptolemyes, which laſt edition is now in the hands of the learned. Homer thus found, collected, and improved, is received as genuine. He would be thought a madman by whom this was queſtioned. Yet it has not any of the marks of authenticity which belong to the writings of Moſes; he wrote theſe with his own hand, depoſited them in the ſanctuary, and left mo⯑numents of their truth, which are preſerved through every age and ſeen among all nations. To refuſe ſuch evidence, is to be obſtinately ignorant. That the Pentateuch was written by Moſes is confirmed by the higheſt atteſtation of which the thing can admit.

[102]The authenticity of Moſes's writings being eſtabliſhed, the authenticity of the reſt will follow. The Jews were then in peſſeſſion of methods to determine what came from God, and what was merely human. Joſhua wrote the hiſtory of his own times, and probably the laſt chapter of Deuteronomy. The Pſalms, prophecies, and hiſtories of a private or public nature, were written occaſionally, and being found genuine, were gradually received into the Canon. Ezra, after the captivity, began to collect them together, giving a correct edi⯑tion of the ſcripture. He made great pro⯑greſs in this work, which was compleated, ſome years after, probably by Malachi. The whole was divided into ſections, and from this period read regularly in the Synagogues, un⯑til our Saviour's appearance, who allowed their authenticity.

The hints now thrown out, muſt go far in eſtabliſhing any by whom they are conſi⯑dered in the belief that the Old Teſtament is a genuine, and an ancient book; I proceed to ſpeak of the New.

It is the concurrent teſtimony of Jews and Gentiles, of friends and enemies; that Jeſus Chriſt lived in Judea, in the reign of Tiberius Caeſar, and ſuffered under Pontius Pilate. The account of his ſufferings and death was tranſmitted to the emperor by the governor [103] of Judea, and was extant when Juſtin Mar⯑tyr wrote, who appeals to it, in his apology for chriſtianity, addreſſed to the Roman ſenate. Equally evident is it that this ſame Jeſus af⯑ter his death, was reverenced, was worſhip⯑ped, was obeyed by multitudes who bore his name Their hiſtory is interwoven with the hiſtory of the empire. Chriſtians were found in the palace, and in the army, among the polite and the rude, the ignorant, and the well informed. Edicts were repeatedly iſſued againſt them, and ſtrictly executed; yet they multiplied and handed down their religion, through every ſucceeding generation, until the time in which we live. The doctrines which Jeſus taught, and which chriſtians be⯑lieved are contained in the New Teſtament. It is not certain at what time the books of the New Teſtament were collected into one volume. This we know that before the mid⯑dle of the ſecond century, theſe books were generally read in every chriſtian ſociety throughout the world, and were accounted a divine rule of faith and manners. Euſebius expreſsly affirms, in his Eccleſiaſtical hiſtory, that John gave his approbation to the goſ⯑pels of Matthew, Mark, and Luke, which diſcountenances the ſenſeleſs jeer that Luke was received into the church by one vote on⯑ly. The goſpel had been in general circulati⯑on, and receiving the apoſtle John's approbati⯑on, he added his own as a ſupplement to the [104] reſt. The other books of this volume were probably collected at the ſame time, and ſancti⯑oned by the ſame authority. Spurious pro⯑ductions early appeared. Theſe are eaſily de⯑tected. The churches to whom the epiſtles were written preſerved them with care, and communicated them to others: any difficulty ariſing, the truth was eaſily traced up to the ſource, when either the apoſtles's own wri⯑tings, or evidence equally weighty, put the matter out of doubt: ſome of the epiſtles being queſtioned, after a minute inveſtigation, their authenticity was aſcertained, and they were uni⯑verſally received into the ſacred Canon. The early ages of chriſtianity had great opportu⯑nities of aſcertaining whether the books of the New Teſtament were written by thoſe who bear their names, and it was the opinion of thoſe in theſe early ages, whether friends or enemies, that they were. Chriſtians them⯑ſelves acknowledged them as ſuch. Neither Jews nor Gentiles raiſed any controverſy on this ſubject, Julian who had apoſtatized from chriſtianity, and became its embittered enemy, frankly confeſſes that Peter and Paul, Mat⯑thew, Mark, and Luke wrote the books read in chriſtian aſſemblies under their name. Dr. Whitby has many quotations in proof of this, particularly Dr. Lardner. Thoſe who are in⯑quiſitive after ſuch information may conſult theſe authors.

[105]It was ſo ordered in the divine providence that the f [...]rſt ages [...]ould receive the truth of the goſpel hiſtory, through few, and very vene⯑rable witneſſes. John who converſed intimate⯑ly with our Saviour, lived until the year 100. His diſciple Polycarp, who converſed alſo with others of the apoſtles, lived till the year 167; Ironicus, the diſciple of Polycarp, 'till the year 202. Upon his martyrdom Origin ap⯑peared and advocated chriſtianity very ſucceſs⯑fully for fifty-two years. Paul, the famous her⯑mit, retired a little before Origin's death, from the Decian perſecution, and lived until the year 343, about which period the empire embraced the chriſtian revelation. This is one channel through which our Saviour's hiſtory might be preſerved unadulterated, and whence inquiſitive perſons might acquire the fulleſt ſatisfaction. Upon this, Mr. Addiſon lays great ſtreſs. It deſerves an attentive regard, upon the fathers of the church, whoſe infor⯑mation was ſo good, we may, certainly for hiſtorical facts, entirely depend. It is their unanimous voice, that the ſcriptures of the New Teſtament as now received, were writ⯑ten by the perſons who bear their names, and were appealed to, as divinely inſpired wri⯑tings.

Some inſtitutions alſo, originating from our Saviour's time, and ſtill preſerved in the church; ſuch as the obſervance of the Lord's [106] day, the ſacrament of baptiſm, and of the Lord's ſupper, give great credibility to the goſ⯑pel hiſtory, and to the peculiar doctrines by which it is diſtinguiſhed.

The only remaining enquiry is, have theſe writings, and inſtitutions, been handed down unadulterated? Are they no ways corrupted nor changed? Can we receive them as genu⯑ine, and pure?

Some circumſtances ought to have great weight in attending to theſe enquiries. The writings of Moſes, when once received, could, in no material point be altered, ſince the ori⯑ginal copy was ſacredly preſerved in the ark, to which an appeal might always be made, ſince many copies were in the hands of their magiſtrates and prieſts; ſince it was the tenure on which they held their lands, and the di⯑rectory for their worſhip; ſince the Samari⯑tans, the bitter enemies of the Jews, had among them copies of theſe writings, which they conſidered as ſacred. The remembrance of a whole nation muſt have been firſt entirely obliterated, attachment to ancient practices removed; an indifference become univerſal to theſe titles, which ſecured them in their poſ⯑ſeſſions, and connivance be found among in⯑veterate enemies, before ſuch corruptions could take place. Such things were impoſſi⯑ble. The Jews in copying the ſacred volume, [107] numbered the words and letters, as well as ſentences. Reproving the Jews for many crimes, our Saviour never once blamed them for; corrupting the ſacred text. They had made it void by their traditions, but the text remained in its original ſtate, and was approv⯑ed of on all occaſions, by our Saviour, and by his apoſtles. As it was not corrupted then it could not afterwards, when copies thereof were multiplied, and in all hands, whether Chriſti⯑ans, Heathens or Jews.

The writings of the New Teſtament have been guarded with equal care. They could never originally have been admitted, had not the facts which they relate, the doctrines which they inculcate, and the precepts which they preſcribe, been conſonant with the facts, the doctrines, and the precepts, related, incul⯑cated and preſcribed, by thoſe who firſt ſpread the goſpel; and when admitted, without an agreement of all the world; for the ſcriptures had ſoon a general circulation, theſe could not have been falſified. That Copyjeſts have committed blunders, that errors have crept in through the preſs, is not, and cannot be denied. It could not have been otherwiſe, without a conſtant miracle. This was not neceſſary. Theſe writings are as correct and pure, as any of equal ſtanding, nay, much more ſo; mankind having every thing at ſtake, in theſe writings, have tranſmitted them from father [108] to ſon, with the utmoſt care. It would be accounted a petulance, very unworthy of an honeſt enquirer, to reject as ſpurious, the Ilead or the Aeneid, becauſe ſome errors have crept into the copies which are in our hands; the petulance is the more inexcuſable, when the ſcriptures are in queſtion, which are more ex⯑empt from ſuch errors than theſe other wri⯑tings, and come down to us with marks of the higheſt authenticity.

Had not the ſubject been of ſuch impor⯑tance, I ſhould not have treated of it at ſuch length, and indeed it might be illuſtrated in other ways, conſidering the uſe of reaſon in religion, and ſhewing how much a good life prepoſſeſſes a man in favour of the goſpel, whilſt a bad life inclines him to diſbelieve it; but enough has been ſaid to direct the ſerious enquirer, and we might ſpeak for ever before others will be perſuaded to open their eyes to the light which falls from every quarter on this ſubject.

I therefore diſmiſs the ſubject at preſent, teſtifying, from the fulleſt conviction, that theſe writings are indeed, the word of God, that they are the only ſafe guide through the darkneſs experienced in this world, that by them, afterwards we ſhall aſſuredly be judged, and according to their deciſion, ſhall either ſtand or fall.

DISCOURSE VIII. THE USE OF REASON IN RELIGION.

WE have in theſe words the ſituati⯑on of man naturally, as he comes into the world▪ "born like a wild aſſes' colt,"—and his arrogant pretenſions, "vain man would be wiſe."—I ſhall attempt at preſent, through divine aſſiſtance, the illuſtrations of each of theſe particulars.

Man naturally, as he comes into the world, is likened in my text to the wild aſſes's colt. Sottiſh is this animal, and ſtubborn. Therein is it characteriſtical of human nature. What ſo helpleſs as the infant, furniſhed with eyes, hands and feet? It can neither diſtinguiſh one object from another, nor handle what is before it, nor walk. To the mind belongs [110] many eminent qualities. In infancy theſe lie dormant; there is no trace of reaſon. The future philoſopher, or the future idiot is not at this pe⯑riod to be known. They are ſuperior in no⯑thing, to the lower orders of creation. In ſome reſpects they are their inferiors. The perfect uſe of any ſenſe, or of any member is acquired in a very gradual manner. The im⯑provement of the mind, is ſtill more gradual. It is a long time before we attain any uſeful knowledge. Some, even after a long life, know very little. The moſt knowing, find that they know in part only. The preſent ſtate, in reference to the future, riſes little, even when eminently improved, above the ſtate of infancy in reference to manhood. This has readily been confeſſed by all who have given the matter any degree of attention, whether they have enjoyed the direction of a divine revelation, or have been directed by natural religion only. Paul's ſentiments on this ſubject are well known. Speaking of endowments which rendered the poſſeſſor in his day, celebrated and uſeful, he ſpeaks of them as adapted to an infant ſtate only, and ready ſoon to be laid aſide, and forgotten. Whether, ſays he, there be prophecies, they ſhall fail, whether there be tongues, they ſhall ceaſe; whether there be knowledge, it ſhall vaniſh away. For we know in part, and we prophecy in part. But when that which is perfect is come, then that which is in part ſhall be done away. [111] When I was a child, I ſpake as a child, I under⯑ſtood as a child, I thought as a child; but when I became a man, I put away childiſh things. For now we ſee as through a glaſs darkly; but then face to face: now I know in part; but then ſhall I know even as alſo I am known. Of thoſe who were left to the dictates of natural religion, Socrates was the moſt penetrating, and moral, yet he frankly acknowledged on all occaſions, that his knowledge, by no means deſerved the name. It aſtoniſhed him to hear that the oracle had pronounced him "the wiſeſt of men." "It muſt be," ſaid this diſ⯑tinguiſhed man, "becauſe I have found out that I know nothing."

Mankind thus helpleſs and ignorant in the infant ſtate, and acquiring, even when moſt improved by religious and philoſophical know⯑ledge, comparatively very inconſiderable at⯑tainments, are too head-ſtrong. It is but little they know, nor are they anxious after know⯑ledge. Much time and pains have been thrown away on numbers. The darkneſs of their minds has been too groſs to penetrate; and their diſpoſitions too obdurate to receive any poliſh. When families or tribes, have long ſeparated from the reſt of mankind, they have generally ſunk into a ſavage ſtate, in which the man has been degraded into the animal, and the highly boaſted gift of reaſon been hardly diſcernable. A general intercourſe [112] with different nations preſerves appearances. But even this is not ſufficient. The united effort of the reaſon of nations celebrated as polite, has left men under the influence of the moſt abſurd opinions and corrupt practices.

Bewildered as mankind are in their opinions, and degenerated in their practices, their pre⯑tenſions are high and arrogant. "Vain man would be wiſe"—he ventures upon the moſt abſtruſe ſubjects—no guide is ſuppoſed neceſ⯑ſary—he can guide his own ſteps—providence has put the matter to an iſſue. The Gentile world had originally a ſimple and diſtinct tra⯑dition, concerning the creation of the world, and the object of worſhip; what they ſaw of God's works; what they experienced of his providence, confirming that tradition ought to have rendered them devout, thankful, and obedient. Such the tendency of their advan⯑tages. And nothing prevented their operating thus, but man's vanity. He would not keep to the ſimple truth, but muſt blend it with his own inventions. One invention was intro⯑duced after another, until the truth was ſo en⯑tirely diſguiſed that it could not be known. Syphis, a king of Egypt, near Abraham's time, firſt ventured on ſuch bold practices Kings and philoſophers, in after ages, trod too exactly in his foot-ſteps, forming a monſtrous fabrick, of which we have a ſad picture in the Epiſtle to the Romans. The apoſtle ſpeaks of the [113] Heathen world. Profeſſing themſelves to be wiſe, they became fools; And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beaſts, and creeping things. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do thoſe things which are not convenient: Being filled with all unrighteouſneſs, fornication, wickedneſs, covetouſneſs, maliciouſneſs: full of envy, murder, debate, deceit, malignity, whiſperers, backbiters, haters of God, deſpiteful, proud, boaſters, inven⯑ters of evil things, diſobedient to parents, without underſtanding, covenant-breakers, without natural aff [...]ction, implacable, unmerciful: Who knowing the judgment of God, (that they which commit ſuch things are worthy of death,) not only do the ſame, but have pleaſure in them that do them.

Whether mankind's advantages have been greater or leſs, the improvement of them through a vain imagination, has been neglect⯑ed. The apoſtle Paul, beheld the working of this diſpoſition in his own day. Folly was dignified with high ſounding titles; ſtill it was folly. Revelation no where diſcourages uſeful knowledge, whatever is for the conveni⯑ence and happineſs of man, either in this world or in the next, has its countenance, and approbation. But ſpeculations which inflame men's pride, and corrupt their conduct are uni⯑formly [114] diſcountenanced as unfit for them, and of pernicious conſequence. "Beware," ſays the apoſtle, ‘leſt any man ſpoil you through philoſophy, and vain deceit.’ Again, ‘Avoid profane, and vain babblings, and oppo⯑ſitions of ſcience, falſely ſo called.’ And again, ‘Neither give heed to fables, and end⯑leſs genealogies, which miniſter queſtions, rather than Godly edifying.’ In ſuch ad⯑monitions the ſcriptures by no means diſcou⯑rage any uſeful knowledge, more than phyſi⯑cians do, who guard againſt dangerous pre⯑tenders to their art. A philoſophy which diſguiſes the truth, and depraves the practice, but which has always been in too much re⯑pute, is certainly pernicious, incurring juſtly, that cenſure thrown upon it in the ſcripture.

Having ſtated theſe few facts which give a mortifying view of human nature; it will be neceſſary to find out, if poſſible, what is meant by "reaſon," which is ſo much ſpoken of, and oppoſed, by numbers, very improperly, to revelation. Reaſon is that intellectual princi⯑ple which raiſes us above mere animal nature. It capacitates us for receiving valuable know⯑ledge. It is our diſtinguiſhing charactereſtic. It advances us in the ſcale of being. We do not depreciate this principle, for it is our glory. Let its operations be natural, without any force or improper biaſs, and it will operate for our advantage.

[115]I have conſidered reaſon as that capacity of the ſoul, whereby we receive knowledge. It has its particular ſphere. The ſun diffuſes its heat and light to a certain length in ſpace. At a certain point its influence ceaſes. The eye takes in a limited view: Beyond this viſi⯑on cannot reach The vibrations which pro⯑duce ſound, affect the air to a preciſe extent. Angels are capable of certain kinds of know⯑ledge, and in a certain degree. This capacity is different in different orders; in all it is finite. Some things exceed their reach. To them, theſe are incomprehenſible. Every thing has its bound, whether it be the material ſyſtem, or intellectual capacity. It belongs to the di⯑vine mind only to be infinite in its capacities, and perfection.

This is ſo evident, that I need not attempt any illuſtration. The ſub [...]ect had not at all been introduced, were there not generally a very improper way of expreſſing ourſelves, man conceiving ſo extravagantly of reaſon, as to place it on the throne of God, and to wor⯑ſhip this deity of their own creation. It was a humour of the ſame kind in our firſt parents, who expected to deify themſelves by diſobedi⯑ence. Let me here propoſe a few plain en⯑quiries. There is no doubt but men have been in poſſeſſion of reaſon from the firſt. Were ancient legiſlators, and philoſophers in⯑debted for their knowledge, whereby they be⯑came [116] very uſeful and celebrated, to their own reaſoning? By no means. They travelled from one country to another, collecting care⯑fully, ſuch tradition as had eſcaped the hand of time, and treaſuring theſe in their minds, formed from that ſource, their ſyſtems of le⯑giſlation, and of wiſdom. What kind of re⯑ligion originated from the ſpeculations of men, who laying aſide tradition, and every fo⯑reign aſſiſtance, depended wholly upon them⯑ſelves? It was the moſt monſtrous which can be imagined; the creature was miſtaken for the Creator; a four footed beaſt for the object of worſhip; a creeping inſect for the eternal mind. Has this principle an energy in our day which it had not in former days? I am not ſenſible that it has. Dignified with a proud title, it is not more "The Age of Rea⯑ſon" than other ages. "The Age of Revo⯑lutions," would have been a more characteriſti⯑cal title. Is the book which compliments ſo highly the age in which we live, a ſpecimen of enlightened reaſon? It is ſuch a ſpecimen as effrontery, and ignorance of the ſubject can give. Whether this ignorance be pretended, or real, I ſhall not determine, but it is groſs and lamentable. Having ſpoken of the Old Teſtament, the author introduces a new ſub⯑ject. "So much," ſays he, "for the Bible." I now proceed to the New Teſtament. Aſto⯑niſhing! Does he not know even the title of the book with which he contends. "The [117] Bible" is the general name, including both the Old and the New Teſtament, and puts a mark of diſtinction on theſe writings. The au⯑thor quibbles at the titles Old and New Teſta⯑ment; greater and leſſer prophets. This quib⯑ble ariſes from want of information. Theſe title are not in the text, but mark out certain books: doing this, they anſwer the purpoſe of names, and no more; but the writings them⯑ſelves are no more accountable for theſe names, than the writings of Homer for the names Odiſſey, and Iliad, given them long after the author's death. The nineteenth pſalm is celebrated as an original piece of deiſtical com⯑poſition, although that pſalm be written expreſs⯑ly to ſhew the excellency of revelation. The author ridicules the ſyſtem of revelation by placing, perhaps, in a proper light, the inventi⯑ons of men, who enjoy this revelation. This is neither candid nor juſt. We have nothing to do with the ſyſtems of men. Let us con⯑fine ourſelves to our bibles. Doing this, a great part of his ridicule is loſt. I would call no man maſter on earth; not even Calvin himſelf. To the law and to the prophets, I appeal. Had this been done, the book dig⯑nified with a proud title, had never appeared. It is contended that our Saviour did not mean to die, for his enemies could not have diſcovered the lurking places, to which he had retired, without the aſſiſtance of a treacherous diſciple. This is intolerable. Is it not known that our [118] Saviour on every day of that week, on which he ſuffered, entered publickly the city of Jeru⯑ſalem, with his diſciples; walked through the ſtreets, not in diſguiſe, but attended with the ſhouts of multitudes, repaired to the temple, and taught with intrepidity, and freedom from morn⯑ing to night? The book itſelf, which this preſumptuous writer has ſent forth, affords the beſt analogy for ſuch ignorance, of which the nature of the thing can admit; declaring, that the author had for ſome time declined having a bible in his poſſeſſion, and could not, where he was, procure a copy Is it reaſonable to condemn, unheard? To decide, without exa⯑mining? To take things for granted, which are abſolutely falſe, and to found on them a ſyſtem derogatory to the honour of our holy religion? If this be reaſon, I renounce it as unworthy of notice. Let the author I ſpeak of, be its ſole poſſeſſor, it can neither do him nor any body elſe, any material benefit.

Whatever revolutions have lately taken place, proceed not, I apprehend, merely from the principle of "reaſon." If they did, we ſhould ſee an uniform ſyſtem, wiſely contrived, ſteadily proſecuted, and beautifully completed. Nothing of all this appears. Theſe events have ariſen from the impulſe of the moment. The firſt cauſes of theſe, had not in view what afterwards took place, and the iſſue may be vaſtly different from what the preſent agents in [119] them propoſe. The fact is, the world is go⯑ve [...]d by an inviſible agent, who uſes men as his inſtruments, and preſides over the wild tumult of paſſion and folly, to introduce his own deſigns, and perfect his own work.

It appears from theſe obſervations, that reaſon has not that abſolute controul over ei⯑ther religious, or civil matters, which ſome men would aſſert. Secret ſprings, generally unobſerved, produce effects which aſtoniſh the world. Although mankind be agents in what is going on, and nearly concerned, neither is the plan theirs, nor the completion of that plan. It is arrogant to aſſume to human ef⯑fort, that in which they are merely inſtru⯑ments, and however brilliant, and even uſeful, would ſoon come to nought, were it not part of the divine plan, in governing the world.

We muſt recur them to our firſt obſervati⯑on, that reaſon is that principle, which capa⯑citates mankind for receiving knowledge. This principle has been greatly perverted, both in apoſtate angels, and in fallen man. They ſee things in a falſe light; and from their miſtaken apprehenſions, they raiſe ſyſtems of a monſtrous and ruinous kind. What the eye is to the body, reaſon is to the ſoul. If the eye be diſeaſed, the body has no diſtinct viſion. If reaſon be perverted, the ſoul is de⯑ceived by erroneous ſyſtems. It is gratifying [120] to the pride of mankind, to form ſplendid ſyſ⯑tems out of their vain ſpeculations. Thus they thicken the darkneſs which already over-clouds their minds. They ought to acquaint themſelves with ſimple facts, and let theſe lead them to the truth. I have in the courſe of the preſent examination, mentioned a number of topics, whence a divine revelation may be ar⯑gued. It is the buſineſs of reaſon to ſift the matter thoroughly, and to ſee how far a divine revelation may be argued from theſe topics. Convinced that the claim is not vain, but that there are writings which proceed from God, then, reaſon will ſuggeſt the neceſſity and wiſdom of yielding ourſelves up to the directi⯑on which theſe afford, without a murmuring thought, or contentious word. The writings, whoſe divine authority I have attempted to vindicate, are introduced with a few plain facts, from theſe a ſyſtem of religious and mo⯑ral duties is deduced. Theſe facts are firſt principles. Let their nature be well aſcer⯑tained. They open the way for further diſ⯑coveries. The foundation laid on a rock, the fabrick will reſiſt the moſt threatning, and violent ſtorms.

In a divine revelation we may well expect ſome aſtoniſhing diſcoveries. All nature is involved in myſtery. We penetrate very little into what falls under our obſervation in the hea⯑vens, on the earth, or through the ſea. If [121] we reject every thing which exceeds our un⯑derſtanding, we muſt reject the exiſtence of God, for we cannot conceive how any being could have exiſted from eternity, without any cauſe of its exiſtence; we muſt reject the whole ſyſtem of the univerſe, for we have no idea of the manner in which ſuch a ſyſtem was pro⯑duced, was organized, or is preſerved in its preſent ſtate, the union of ſoul, of body, can⯑not be admitted, for we can neither apprehend the nature thereof, nor give an account of it. Let the ſame humour be indulged, the man will become not a deiſt only, but a ſceptic, and even an atheiſt.

I can ſee nothing unreaſonable in ſuppoſing that the God-head ſhould be to a finite capaci⯑ty incomprehenſible. I cannot comprehend the human, and how can I the divine nature▪ The ſcripture aſſerts one God. In the God-head the ſcripture ſpeaks of the Father, the Son, and the Holy Ghoſt. I receive this on the credit of ſcripture. I have found the ſcripture to be a divine revelation. I ſubmit therefore to its inſtruction. A child muſt receive many things on the credit of the parent, a ſcholar on the credit of the teacher. Muſt I reject what ex⯑ceeds my underſtanding, when God only is ſpeaking? This ought rather to be a new motive to acquieſce. Infinite wiſdom cannot deceive me. What is taught me, I may not know now, but I ſhall know afterwards. I ſee a light in [122] ſcripture; I follow whether it leads, without diſ⯑truſt. It ſhall lead to heaven. The ſame obſerva⯑tions apply to the atonement which I have now made concerning the God head. The rea⯑ſons for this wonderful diſpenſation, I cannot aſcertain. I receive it as a part of div [...]ne re⯑velation. It muſt be neceſſary. It gives me hope and refreſhment. It invigorates the ſoul, and leads to a holy life; it mortifies me to the mortal life, and awakes in me immor⯑tality. I receive the doctrine as div [...]ne. It exceeds my comprehenſion now, but it ſhall be part of my entertainment afterwards to ſee it unfolded: until then I give myſelf up to di⯑vine direction. This I ought to do, as an erring and guilty creature; "not my will," is my daily language, "thine be done."

My text diſcovers the great cauſe why men reject the ſcripture. "They would be wiſe, although they be born as the wild aſſes's colt." Remedying this diſeaſe, the ſcripture requires, "If any man among you ſeemeth to be wiſe in this world, let him become a fool that he may be wiſe." Let overgrown conceits of his own wiſdom be laid aſide, that he may ſub⯑mit himſelf, in the moſt unreſerved manner, to the divine direction. "Verily," ſaid our Saviour to his deſciples, ‘except ye be converted, and become as little children, ye ſhall not en⯑ter into the kingdom of heaven.’ Little [123] children are wholly under the direction and authority of their parents, whom they believe, whom they obey; equal confidence, equal ſubmiſſion is due from creatures to the Crea⯑tor, and they can never be either happy, or ſafe, whilſt it is otherwiſe. On this principle is the general language of ſcripture, "who⯑ſoever exaleth himſelf ſhall be abaſed, and he that humbleth himſelf ſhall be exalted." Perſons of an humble diſpoſition have great encouragements. ‘To this man will I look, ſaith the Lord, even to him that is poor and of a contrite ſpirit, and trembleth at my word.’ A different diſpoſition incurs God's diſpleaſure. He challenges it as his own prerogative to look on every one that is proud, and bring him low. He ſhall deſpiſe their image. The day of vengeance ſhall burn them up; it ſhall leave them neither root nor branch.

DISCOURSE IX. A MORAL LIFE DISPOSETH A MAN TO RECEIVE, BUT AN IMMORAL, TO RE⯑JECT THE GOSPEL.

IN theſe words our Saviour addreſſes himſelf to the Jews. Nothing can be con⯑ceived more obſtinate than their oppoſition, both to his perſon and doctrine. This op⯑poſition is here aſcribed to their lives. Wick⯑ed themſelves, they could not endure the holi⯑neſs required in the doctrine, and exemplified in the character of Jeſus Chriſt. Let them ceaſe to do evil, that they may be open to con⯑viction: and that the truth may break with irreſiſtible evidence upon their minds. My [125] doctrine is not mine, but his that ſent me. If any man will do his will, he ſhall know of the doctrine, whether it be of God, or whether I ſpeak of myſelf.

Diſcourſing from theſe words, I ſhall endea⯑vour, through divine aſſiſtance, to illuſtrate the import of doing the will of God, and to diſ⯑cover how far ſuch conduct diſpoſeth us for receiving the doctrine of Chriſt, as divine.

The way of holineſs is ſo plain, that the wayfaring man, though a fool, cannot err therein. Few are the rules of conduct, and eaſy; level to every capacity; intelligible by every underſtanding; he may run that readeth them. To one principle, to one word may the whole be reduced—"Love." He that loveth hath fulfilled the law. It is equally effectual whether God or Chriſt, ourſelves or others be in queſtion. Perſons of the beſt capacity, and of the greateſt refinement, know well, that there is not a more difficult thing than to arreſt the operations of their own minds, and to determine accurately concern⯑ing them. Should I enquire of any now hear⯑ing me, Do you love God? or Chriſt? your⯑ſelves, or others? You would probably heſi⯑tate; the anſwer is connected with a number of concluſions which ought previouſly to be drawn. Let me ſimplify the queſtion, and enquire. Have you any reaſon for the exerciſe of this affection? And is your conduct correſ⯑pondent? [126] Your reply brings us directly to the point. You know there is reaſon for the exerciſe of this affection. By the mind, you rank higher than the beaſts of the field, or the fowls of heaven; you are thus a-kin to angels. This is the choiceſt gift of God; it has been ſtamped with his own image. The body is adapted to our circumſtances on earth, and furniſhed with ſuch members, ſuch ſenſes, ſuch capacities, as promote our convenience, and comfort. The peace of the mind, the welfare of the body, are the care of God. Both are conſidered in the conſtitution of this lower world; and there is a better world where the ills incident to this are fully remedied. When theſe circumſtances are known, can any thing be imagined more natural than worſhip and ſervice? Let men only be per⯑ſuaded of their relation to God, and of the obligations under which, as individuals, as fa⯑milies, as larger ſocieties, he has laid them; and that theſe obligations are multiplied every day, every hour, every inſtant, they muſt im⯑mediately perceive, that prayer and praiſe, reverence and obedience, love and confidence, in the cloſet, in the family, in the church, in the more private or public walks of life, are equal⯑ly rational, pleaſant, and indiſpenſible. Were not men very inconſiderate, they would ne⯑ver forget God. Precepts for the perform⯑ance of ſuch duties as I have been ſtating, would hardly be requiſite. To theſe you would naturally be impelled. If you be hun⯑gry, [127] need you be commanded to eat, or thirſty, to drink? If languid and weary, is it neceſſary to preſs you, by perſuaſions, and entreaties, by promiſes, and threatnings, to receive cor⯑dials, or to take reſt? No. In ſuch cir⯑cumſtances, ſuch conduct is as neceſſary and natural, as it is to breathe; equally ſo, are all the duties of religion to the perſon who con⯑ſiders his obligations to God, both for exiſt⯑ence, and for whatever renders exiſtence a bleſſing.

Our relation to God, and the obligations under which he has laid us, are eaſily under⯑ſtood. They do not exceed the reach of the meaneſt capacity. Are we equally related, equally obligated to Jeſus Chriſt? An an⯑ſwer to this cannot be given, without recol⯑lecting an aera in the hiſtory of mankind, morti⯑fying in the higheſt degree, and pernicious. We [...]re toſſed about by furious paſſions, be⯑trayed by violent appetites; we are ſubjected to vanity. From the mind, and from the body; from ourſelves, and from others; from the ſtate of things here, from what are appre⯑hended ſhall be the ſtate of things hereafter, originate, troubleſome, conſtant, and various evils. It was not ſo from the firſt. Man was made upright; he was placed in the midſt of delights. All within, all without, what he then enjoyed, what he knew he ſhould afterwards enjoy, conſpired to complete his happineſs. Being in honour, [128] he abode not. He rebelled againſt the Crea⯑tor; with a daring raſhneſs he touched, he taſted the fruit which, on the ſevereſt penalties, was prohibited. Since that moment, man ſides with fallen angels. Painful is the repre⯑ſentation given of human nature by the apoſ⯑tle, but it is drawn from real life. He repre⯑ſents it to be "earthly, ſenſual, and deviliſh." The miſery in which we were ſunk, the ruin in which we were overwhelmed, excited the pity of Jeſus; he undertook our deliverance. I think I hear him addreſs his father, ‘Let the condemnatory ſentence, which they have incurred, fall upon me; let thy ſword awake againſt thy fellow; let it ſmite the ſhepherd; let my life be taken for their life, my blood for their blood; accept of my interceſſions in their behalf; let them be renewed, let them be ſanc⯑tified, let them be juſtified through the merit of my death, and the operations of my ſpirit, and be thou glorified in me, and I in them.’ The Father accepted of the Son's interpoſiti⯑on. He inveſted him with the mediatorial office. Through his death, through his in⯑terceſſion, through his prevailing influence, men are reſcued from ruin; are received into favour, are prepared for heaven. Let a man once be ſenſible of his guilty, miſerable ſitua⯑tion. Let him behold the Saviour's interpo⯑ſition, as warding off eternal deſtruction, and reſtoring the privileges which he had forfeited, he muſt, with the utmoſt ardour, recognize his [129] deliverer, and entruſt with him his recovery. Believing in Chriſt, is particularly ſpoken of as the work, by which God is more immedi⯑ately honoured. The ſtupidity, and ingrati⯑tude of hearing with indifference, of ſuch a ſalvation, and ſuch a Saviour, excites the apoſtles's indignation, who pronounces the doom, which a moment's reflection muſt diſ⯑cover to be unavoidable. ‘If any man love not the Lord Jeſus Chriſt, let him be Anathema Maunatha.’ Let him remain under the curſe, and in his own perſon, feel what his diſobe⯑dience incurs.

The love of God, and of Chriſt, inſtantly ſuggeſts the obligation under which we are laid to both, and the duties by which this ob⯑ligation is beſt fulfilled. Self love is a prin⯑ciple diſtinct from either of the two I have mentioned. It has a preciſe object. The peace and welfare of the body and of the mind, are intended; of theſe ſelf love is the guardi⯑an; it is aware of danger, and avoids it; it examines in what courſe ſafety may be expected, and determines to that courſe rather than any other. The vindictive, and intem⯑perate act againſt its dictates. Both do vio⯑lence to themſelves; both feel that they are wretched. Than the principle I ſpeak of, there is not a ſtronger in human nature. You have felt its influence. It has rendered you ac⯑tive, vigorous, and perſevering. Placing in the [130] mind itſelf, ſuch a guardian of our welfare, is an inſtance of the goodneſs of God. Sur⯑priſing is it to me, that ſome ſhould reduce all the principles of action to this one. The love of God, the love of Chriſt, the love of others, are all diſtinct principles from the love of ourſelves. They are by no means diſcord⯑dant. The one ſecures our duty to God, the other our duty to Chriſt, the third, our duty to ourſelves, the fourth, our duty one to ano⯑ther. Deficient in any of theſe principles, there is a defect in the character. When each is in exerciſe, the glory of God, and the hap⯑pineſs of our own nature, are fully eſtabliſhed. The ſelfiſh ſeem to be the leaſt honourable of all the principles of human action. Their operations, not interfering with the operations of higher principles, cannot be ſuppoſed diſ⯑pleaſing to God; nay, he takes pleaſure in our happineſs, and in every thing whereby it is promoted. Prudent ſteps for this purpoſe, cannot be neglected without tranſgreſſing his poſitive command.

Our relation to our fellow men, may eaſily be underſtood. We ſpring from the ſame parent, and travel the ſame road; we are neceſſary to each other. All orders are uſeful in their place. The rich or poor, the ſtrong or weak, the man of eminent or moderate abilities, may advance the common welfare. Let us once be eſtabliſhed in this truth, and we will be in⯑clined [131] not only to reſpect even the meaneſt of our brethren, but alſo be rouſed to perform our part, in directing, relieving, and ſatisfying all with whom we have any connection. If we look into the ſcripture, we find that the friend⯑ly regard which mankind ought to ſhew to each other, and the friendly conduct in which they ought to abound, are enjoined by the au⯑thority of God, and obedience ſecured by proſpects the moſt pleaſant, or terrifying, as the injunction is obſerved, or neglected. The will of God cannot be performed, whilſt any of the relative duties are overlooked; an exact attention to them is agreeable to God, and in the ſatisfaction it gives, carries its own re⯑ward.

Having now illuſtrated the import of doing the will of God, in as far as our duty to God, and Chriſt, ourſelves and others, are in queſ⯑tion, let us next endeavour to diſcover how ſuch conduct diſpoſes us to receive the doctrine of Chriſt, as divine.

Under one or the other of the following part⯑culars, may the leading doctrines of Chriſt be arranged. The depravity of our nature, the efficacy of the goſpel, and the certainty of a future ſtate of rewards and puniſhments. Let any man ſeriouſly, and determinately ſet about performing the duties which he owes to God and Chriſt, himſelf and others, and the [132] doctrines I have mentioned, will appear very evident; he will no more be able to doubt of them than he can doubt of what he ſees, hears, and feels.

The depravity of human nature is ſtrongly aſſerted; its origin is traced; its progreſs marked. This truth is interwoven with all the inſtitutions of the Old Teſtament, and the doctrines of the New. On this truth, revelati⯑on reſts. Shake this, you ſhake the chief pillar, and bring the whole ſuperſtructure to the ground. The character which Chriſt ſuſtains as the prophet, prieſt, and king of his church, ſuppoſe that we are ſadly de⯑praved: if we be not depraved, what the ſcripture ſays of the new birth, is abſolutely unintelligible. Of this as a fundamental doc⯑trine, you ought to be fully perſuaded. Know the plagues of your own hearts; ſee if they be not deceitful, and deſperately wicked. But how are you moſt likely to gain ſatisfac⯑tion on this particular; attempt doing the will of God, in the extent I have ſhewn to be ne⯑ceſſary. The att [...]mpt will unfold the lament⯑able truth. God, you will find, has the beſt claim upon your affection; Chriſt upon your truſt. It is matter of expediency and intereſt, as well as duty, that the body be kept under, and the welfare of others be promoted▪ convinced of this, and determined to act upon the conviction, you will find it no eaſy matter [133] to put your determination in practice. Run⯑ni [...]g well, hindrances occur. All that is commanded you are reſolved to do; but here you fail, there you tranſgreſs; after the greateſt progreſs in religion, there is reaſon to bluſh, and to be confounded. How is this to be accounted for otherwiſe than by that innate depravity ſpoken of in ſcripture? We are not what God originally made us; greatly are we corrupted; the caſe is not ſingular. What we experience is the experience of all who know themſelves. It aſtoniſhes the conſide⯑rate to hear others ſpeaking the very language of their own hearts. The experience co-incides, face anſwers not more exactly to face in a glaſs. Than this, a ſtronger internal proof of the truth of chriſtianity, cannot be received. Let a man know the plagues of his own heart; let him be ſenſible of his perverſ⯑neſs; then let the ſcriptures introduce the chriſtian ſighing, groaning, ſtruggling; "I am carnal, ſold under ſin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I conſent unto the law that it is good. Now then, it is no more I that do it, but ſin that dwelleth in me. For I know that in me (that is, in my fleſh) dwelleth no good thing: for to will is preſent with me, but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not that I do. Now, if I do that I would not, it is no [134] more I that do it, but ſin that dwelleth in me. I find then a law, that when I would do good, evil is preſent with me. For I delight in the law of God after the inward man. But I ſee another law in my members waring againſt the law of my mind, and bringing me into captivity to the law of ſin which is in my members. O wretched man that I am! who ſhall deliver me from the body of this death? Can any hear this language with⯑out ſurpriſe? Is it not the very language of your own hearts? Is it not a proof that the book where ſuch language is found, proceeds from him who is well acquainted with the hearts and lives of the ſons of men?

The efficacy of the goſpel, meeting, op⯑poſing, overcoming the depravity of our nature, is a doctrine of great importance. It is plainly taught; it has fully been experi⯑enced. This efficacy the goſpel exerts in three ways. It convinces us of our ruined, and periſhing circumſtancs; it ſhews us the extent of our danger. Providing for our ſafety, it ſtrengthens us to improve this proviſion.

In the conviction I ſpeak of, there is a ſecret, though a powerful impulſe; new views open; were a blind man on the brink of a precipice to receive his ſight, he could not be more alarmed. The mind ſeems to exert her own powers; the deductions are all natural, eaſy, and plain. It is ſurpriſing that our ruined cir⯑cumſtances, [135] ſhould for the firſt time, ſtrike us ſo ſenſibly. Explicable is this on the doctrine only of ſcripture. The divine ſpirit is operat⯑ing in this natural manner, convincing us of ſin, diſſolving the heart of ſtone, and laying us in the duſt. At this moment all nature ſeems to avenge the Creator's quarrel againſt the guilty. The diſobedient Adam is no more regaled with the verdure of Paradiſe. Thorns and thiſtles are the ſpontaneous growth; they are extirpated with labour. Water deſtroys a p [...]ofane world; fire conſumed the profligate Sodomites. The earth ſwallowed up the re⯑bellious Cora, Dathan, Abiram, and their companions; with peſtilence and the ſword; the idolatrous and perverſe Jews are cut off. Particularly in the life and death of the Son of God, is it not very evident that the guilty cannot eſcape; but there is an atonement for guilt; there is a regenerating influence to create a new the ſoul. In the name of the Lord Jeſus, and by the ſpirit of our God, may the moſt irreligious, and immoral be waſhed, be ſanctified and juſtified. But how may we expect to experience this efficacy of the goſ⯑pel? By doing the will of God, as my text directs. Attempt this, perſiſt in the attempt; God requires ſuch an expreſſion of your faith and obedience. The views I ſpeak of ſhall open upon you; the energy I ſpeak of ſhall be felt; the grace of the goſpel ſhall refreſh your ſouls. The women of Samaria, I acknow⯑ledge [136] when living in diſſipation, Saul of Tar⯑ſus, when perſecuting the church, the jailor as Philippi, when oppreſſing the ſaints, ſuddenly interrupted in their dangerous courſes, became acquainted with the power and grace of the goſpel, and are ſtanding monuments of the di⯑vine mercy. But this is unuſual, and it would be preſumptuous to depend upon a ſimilar in⯑terpoſition. In the road of duty, God uſually meets with men. Inquire after this road, enter upon it, perſevere therein; you ſhall not ſeek God in vain, you ſhall never find him a wilderneſs, nor a land of darkneſs. What a confirmation muſt this be to the goſpel, when you not only hear of its efficacy, but alſo have experience thereof, when it has became the wiſdom of God, and the power of God for your own ſalvation. Your own experience will ſweetly accord with the experience of the apoſtle. There is, therefore, now no condemna⯑tion to them which are in Chriſt Jeſus, who walk not after the fleſh, but after the ſpirit. For the law of the ſpirit of life in Chriſt Jeſus hath made me free from the law of ſin and death. For what the law could not do, in that it was weak through the fleſh, God ſending his own Son in the likeneſs of ſinful fleſh, and for ſin condemned ſin in the fleſh: That the righteouſneſs of the law might be fulfilled in us, who walk not after the fleſh, but after the ſpirit.

The goſpel is particularly diſtinguiſhed for bringing life and immortallity to light. This [137] is its peculiar honour. Were infidels to dic⯑tate in what manner this doctrine ſhould be taught, they would probably fix upon the very method which the goſpel has taken. A glori⯑ous perſonage was pleaſed to deſcend from the world of ſpirits; he was viſible on earth; he appeared in human nature; he was mortifi⯑ed to this world; he kept the other world al⯑ways in view, certain of future reſt and glory; he laboured, he agonized, he died. In the ſeparate ſtate he became viſible to his deſciples; he converſed frequently, and in the moſt familiar manner with them; five hundred at once were favoured with his preſence and converſation. In the view of numbers, after having given them the moſt abundant proof of his being alive, he aſcended up to heaven, to receive the reigns of univerſal government. His followers were ſo impreſſed with what they knew and felt, that nothing could prevent them from ſerving their divine redeemer, con⯑fident of being happy in his preſence, and bleſ⯑ſed, through eternity. I cannot give you more certain directions for attaining to the ſame conviction which animated the diſciples, than the direction in my text, "Do the will of God." Thus the film will fall from your eyes. Converſing with the father of your ſpirits, you will become conſcious of his exiſtence. Your ſoul's enlarging, and diſcovering a noble ambi⯑tion, which no created thing can ſatisfy, you will find that immortality co-incides with [138] your own feelings, as well as with the aſſur⯑ances, and proofs which chriſtianity affords. Of nothing, ſhall you be more certain. The apoſtle Paul ſpeaks with great confidence. He expreſſes the feelings of all chriſtians. If in this life only we have hope in Chriſt, we are of all men moſt miſerable. But now is Chriſt riſen from the dead, and become the firſt fruits of them that ſlept. For ſince by man came death, by man came alſo the reſurrection of the dead. Years confirmed the experience of younger life; he goes off the ſtage with triumph, I have fought a good fight, I have finiſhed my courſe, I have kept the faith: Henceforth there is laid up for me a crown of righteouſneſs, which the Lord, the righteous judge, ſhall give me at that day: and not to me only, but unto all them alſo that love his appearing.

I ſhall conclude with a ſhort addreſs, firſt to unbelievers, and then to thoſe who are not yet fully eſtabliſhed in the faith.

Infidelity is very prevalent amongſt us. This can eaſily be accounted for on the princi⯑ples I have been attempting to eſtabliſh. Ini⯑quity greatly abounds; unwilling to forſake their evil ways, and dreading the denunciati⯑ons of the goſpel, leſt there be more truth in them than they could wiſh, for the eaſe of their own minds, men cavil at this character in ſcripture, and at that inſtitution: this expreſſion [139] gives them offence, and that doctrine: one freedom is uſed with ſacred things after ano⯑ther, until they ſuppoſe that they have per⯑ſuaded themſelves, and attempt to perſuade others, that all is a cheat, a cunningly deviſed fable. The fact is, theſe cavils are founded either in ignorance, or miſrepreſentation. When examined, they are unſubſtantial; they evaporate like ſmoke in the air. Surly dogs ſome times bark at the luminaries of heaven, and they may bark for ever, for their barking can neither tarniſh theſe luminaries, nor effect their exiſtence. Your attempts, O infidel, are equally ineffectual. Chriſtianity is found⯑ed on a rock; nay, the rock of ages. If any be hearing me who incline to infidelity; were the author of the "Age of Reaſon" himſelf preſent, who not very modeſtly indeed, nor very delicately, has ventured, publickly, to caſt abroad his poiſonous arrows, for the de⯑ſtruction, if poſſible, of theſe principles, which have been the conſolation of thouſands of thouſands, and ten thouſand times ten thou⯑ſands. I would ſpeak a word to this author; I ſhall not upbraid you with the hard names you give the martyrs who have obtained gene⯑ral reſpect. I ſhall not ſay a ſentence of the undiſtinguiſhed cenſure you paſs upon the mi⯑niſters of religion. I aſk you, have you conſi⯑dered the proofs in favour of chriſtianity from prophecy, and miracles, from the purity of its doctrines, and the efficacy of its publication; [140] from the agreement between our own expe⯑rience, and the diſcoveries which it makes. If theſe ſubjects be new to you, and they ap⯑pear to be ſo, you ſpeak of what you know nothing of, and ſhew a ſtrange diſpoſition to render others as unhappy as yourſelf, depriving them of what is their ſtaff, and conſolation. You quarrel my friend, with chriſtianity. The quarrel I ſuſpect ought to be with yourſelf. Your heart, perhaps and life, is not right with God. You tremble at the thought of a future world, and would laugh it out of exiſtence. Enter upon a new life; ſeek a new nature. The ground of your quarrel with chriſtianity being now ended, you would ſee with new eyes, and confeſs that indeed it proceeds from God.

I ſhall next addreſs myſelf to thoſe who are not yet fully eſtabliſhed in the faith. "Like a wave of the ſea you are driven with the wind, and toſſed. Now one doctrine pleaſes you, then another. You halt between a variety of opinions. At one time you bend to this de⯑nomination, at another time to that. The burden of your converſation and thoughts, is the advantage derived from belonging to the par⯑ty to which you attach yourſelves, and the errors and faults of all the reſt. Let it be remembered, that difference in opinion is unavoidable in the preſent ſtate. The politician, the merchant, the farmer, the mechanic, whilſt they enter⯑tain [141] different, and peculiar opinions upon po⯑litics, merchandize, farming, and mechaniſm, live in very good neighbourhood, why may not religious perſons, who differ in opinion, live in unity together, as brethren? I would not have you fond of diſputing upon the pe⯑culiarities of this or the other church. You may diſpute for ever, and gain no advantage. Theſe diſputes ſupply the infidel with arms. To the church to which choice, or education, or providence has attached you, be ſteady, but avoid ferments of all kinds. Theſe open the mouths of infidels, and ſhake the ſteadfaſt⯑neſs of the weak. Leaving others to their own maſter, let it principally be your endea⯑vour to have a conſcience void of offence, toward God and toward man. Be diſtin⯑guiſhed for your piety, for your purity, for your moderation. Whilſt ſome uſe the ſcrip⯑ture as a club to injure their neighbours, do you uſe it as a ſtaff for your own ſtay and con⯑ſolation. Whilſt many are zealous without knowledge, be you zealous to excel all the world in love, both to God, and to man. Thus may the weak be eſtabliſhed, and the ſtrong advanced. Were men to give more attention to their hearts and lives, than to forms and words, it would be both to their own comfort, and to their honour of religion. I beſeech you therefore, brethren, by the mercies of God, that ye preſent your bodies a living ſacrifice, holy, acceptable unto God, which is your reaſonable [142] ſervice. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.

DISCOURSE X. AMERICA WARNED.^*

THAT God reigns, is every where inſiſted upon in ſcripture: with righteouſneſs he judges the poor, and reproves with equity. He ſmites the earth, with the rod of his mouth, and with the breath of his lips he ſlays [144] the wicked. His government proceeds on ſteady principles, he changeth not. Of this my text gives us the fulleſt aſſurances.

If I ſend a peſtilence into that land, and pour out my fury upon it in blood, to cut off from it man and beaſt, though Noah, Daniel, and Job, were in it, as I live, ſaith the Lord God, they ſhall deliver neither ſon nor daughter, they ſhall but de⯑liver their own ſouls by their righteouſneſs. For thus ſaith the Lord God, how much more when I ſend my four ſore judgments upon Jeruſalem, the ſword, and the famine, and the noiſome beaſt, and the peſtilence, to cut off from it man and beaſt?

Diſcourſing from theſe words, I ſhall, thro' divine aſſiſtance, Firſt, Enquire what incurs the the judgments of God. Second, Examine the na⯑ture of thoſe judgments ſpecified in my text. Third, Shew how certainly they fall upon a peo⯑ple, when incurred. And Fourth, mention the beſt ſecurity againſt them.

What incurs the judgments of God, is very evident. Certain characters are regiſtered to condemnation. What has befallen other ſin⯑ners of equal notoriety, may be conſidered as hanging over us. The crimes expoſed to the judgments ſpoken of in my text, may be claſſed under three heads. The irreligious, the diſſi⯑pated, the oppreſſive, are ever in the utmoſt danger.

[145]Irreligion is the root of all crimes, it con⯑ſiſts in unworthy thoughts of God, and un⯑worthy behaviour towards him. Adam did not believe that death would attend his diſobe⯑dience. If God threatens, certainly he will not execute. Inconſiderate was his mind, and ungrateful, ſelf-willed and perverſe. Too exactly is the ſame image received by his ſons, and tranſmitted through ſucceeding generati⯑ons. Different circumſtances may place it in different ſhades, but the likeneſs is ſtriking. The Heathens were ſo beſotted and fooliſh, as to change the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and to four-footed beaſts, and creeping things. Purity in heart and life, was not ſo much thought of, as exactneſs in ſome external rites and ceremonies. The Jews had advantages which were denied the Heathen. Their diſpoſitions however, were often the ſame. Their prophets, at times, indeed, had no reaſon to blame any neglect in the ritual proſcribed by Moſes. In this they were ſcrupolouſly preciſe. It was however all parade. They did not ſanctify God in their hearts, nor did they honour him in their lives. There were times alſo when the ritual pre⯑ſcribed by Moſes was overlooked. The ho⯑mage due to the God of Iſrael only, was payed to idols. The name, the day, the ordinances of God were prophaned, and diſpiſed. It were well had this root of bitterneſs been extirpated after the introduction of chriſ⯑tianity. [146] Alas it has often ſprung up to the detriment of mankind. I need not give you a detail of irreligion, as the diſgrace of chriſtian countries, and chriſtian ſocieties in every age. To the intelligent this is too well known. Let late years, and this country bare witneſs of the ſad truth. The revolution which gave America her independence, affected her religi⯑ous principles. The prejudices of former years were rejected; what her anceſtors ac⯑counted ſacred, ſhe threw off as trifling, per⯑haps pernicious. Reformation is commenda⯑ble, but men ſeldom keep the medium. Diſ⯑covering errors on one ſide, they hurry into errors on the other. If the fathers have handed down human inventions as religion, the children rejecting theſe inventions, have rejected religion itſelf. Infidelity has deep root in this country; it is of luxuriant growth. The ignorance in which the youth are brought up, with whom no pains is taken to form them to manly, ſpiritual, ſolid principles, affords a diſmal proſpect. By ſome religion is con⯑temned, by others ſomething is ſubſtituted for religion, which cannot bear the teſt. The deriders of religion are very numerous; they are countenanced by multitudes of pro⯑phane ſwearers, daring ſabbath-breakers, of thoſe who conſtantly neglect religious ordi⯑nances, of a public or private nature. And when ſome attention is paid to religion, promoting a party, quieting an uneaſy mind, the im⯑pulſe of the moment, ſuddenly felt, ſuddenly [146] removed, is the foundation on which their re⯑ligion reſts. It is a foundation of ſand, which the floods ſhall ſweep away. Few experience the refined, the heavenly, the divine principles which chriſtianity inſpires, founded on love to God and man, on obedience to Chriſt, and conformity to his example Irreligion aſ⯑ſumes diſguiſes ſuitable to the age, and to the ſtate of ſociety. It appears in this country with a bold countenance. Like a flood, it has deluged the land. Men either keep God alto⯑gether out of view, or believe him to be ſuch a one as themſelves, but he will reprove them, and ſet their ſins in order before their eyes.

The diſſipated are a ſecond claſs of people, who draw down divine judgments upon a na⯑tion, the Antedeluvian world was ſunk in diſſipation, and ſecurity, nothing was thought of but pleaſing the eye, gratifying the taſte, and making a ſhow in life. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark; and the flood came and deſtroyed them all. The lives men led in Lot's day, were the ſame. Likewiſe alſo, was it in the days of Lot; they did eat, they drank, they bought, they ſold, they planted, they builded. But the ſame day that Lot went out of Sodom, it rained fire and brim⯑ſtone from heaven, and deſtroyed them all. Eat⯑ing, drinking, marrying and giving in marri⯑age, buying, ſelling, building, planting, are ne⯑ceſſary [147] in their place. The preſent life could not otherwiſe be maintained, nor could we otherwiſe enjoy ſuch comfort as this world is calculated to afford. Exceſs in things of themſelves good, may convert them into evil. This is particularly true of the things now mentioned. Let them engroſs the whole at⯑tention; let them be conſidered as our chief good; let them be ſought after with unſatiable deſire; let them ſo entirely intoxicate the ſoul, as ſhall incapacitate us from attending to any other intereſt. But they that will be rich, fall into temptation, and a ſnare, and into many fool⯑iſh and hurtful luſts, which drown men in deſtruc⯑tion and perdition. In Sodom were found pride, fullneſs of bread, and abundance of idleneſs, neither did they ſtrengthen the hands of the poor, and the needy. Men thus proſ⯑titute to the world what God had reſerved for himſelf. They act in oppoſition to his will; they are declared to be in a ſtate of enmity. From this crime America, I am afraid, can⯑not be vindicated. Since the revolution ſhe has enjoyed uncommon proſperity. The in⯑duſtrous find it eaſy to live in independent, if not affluent circumſtances. What are the con⯑ſequences? Are Americans grateful to Pro⯑vidence? Are they frugal? Are they charitable? Let an anſwer be given from a neighbouring city. The ſeat of government, the centre of trade, the receptacle of wealth, once celebrated [148] for the purity of her manners, and ſymplicity in her ſtyle of living, what extravagance, what luxury, what folly, what vice, the diſgrace of European countries, has not gained a footing there, and been ſuffered to tyrannize over arbi⯑trary ſway? How is the gold become dim? The moſt fine gold changed? Degeneracy of a peſtilential nature, has ſpread through the land. Americans ſcorning to lead frugal, in⯑duſtrious, temperate lives, which at once would promote their honour and happineſs, have been infatuated by a ſpeculating, unbound⯑ed ſpirit, ruinous to the ſoul, and fatal to ſocie⯑ty. Shall I not viſit for theſe things? ſaith the Lord: and ſhall not my ſoul be avenged on ſuch a nation as this?

The oppreſſive, as well as the irreligious, and diſſipated, are in the utmoſt danger. Among other crimes fatal to man in Noah's day, it is expreſsly ſaid that the earth was fil⯑led with violence. Before the ruin, in which Jeruſalem was involved by the Roman army, much oppreſſion and violence were found in her. Take, as an example of this, an intereſt⯑ing incident in our Saviour's life: to intimi⯑date him from proſecuting his work, the Pha⯑riſees took an opportunity of addreſſing him. The ſame day there came certain of the Phariſees, ſaying unto him, get thee out, and depart hence: for Herod will kill thee. And he ſaid unto them, Go ye and tell that fox, behold I caſt out devils, [149] and I do cures to-day and to-morrow, and the third day I ſhall be perfected. Nevertheleſs, I muſt walk to-day and to-morrow, and the day fol⯑lowing: for it cannot be that a prophet periſh out of Jeruſalem; O Jeruſalem, Jeruſalem, which killeſt the prophets, and ſtoneſt them that are ſent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not. Happy for Americans that their liberties, civil and reli⯑gious, are ſecured by the laws, and an energe⯑tic government. It is however, to be lament⯑ed, that oppreſſive conduct is not altogether unknown. In ſome ſtates it is not eaſy to recover a juſt debt, in others, ſlaves are treated with a rigor unbecoming in the treatment of the children of the ſame parent, the purchaſe of the ſame blood, the candidates for the ſame immortality. Government, no doubt, have good reaſons for proſecuting the war on the frontiers. Would to God theſe reaſons no long⯑er exiſted. War commonly includes blame on both ſides. The apoſtle James was ſenſi⯑ble of this. From whence come wars, and fight⯑ing among you? Come they not hence, even of your luſts that war in your members? Ye luſt and have not: ye kill and deſire to have, and cannot obtain, ye fight and war, yet have not, becauſe ye aſk not. The Indians in hopes of plunder, ſtain their hands in blood. The frontier ſettlers may not perhaps have purer views, nor be leſs guilty. Thus the guilt of a [150] nation is increaſed, thus national judgments are incurred. I am naturally led,

II. To examine the nature of theſe judgments ſpecified in my text. The ſword is mentioned the firſt of the four judgments with which God corrects the nations. God challenges it as his peculiar prerogative. I make peace and cre⯑ate evil. If I, ſays God, in the ſame chapter, bring a ſword upon that land, and ſay, ſword go through the land, ſo that I cut off man and beaſt from it. The Heathen raged, ſays the pſalmiſt, ſpeaking of wars. The kingdoms were moved, he uttered his voice, the earth melted. The Iſ⯑raelites were environed by hoſtile nations, rea⯑dy, on all occaſions, to break in upon them, to do them miſchief; it was enjoined by their religion, that their men repair thrice a-year to Jeruſalem. Was not this leaving their lands expoſed? Was it not inviting the incurſions of their enemies? God himſelf removes this objection. Thrice in the year ſhall all your men-children appear before the Lord God, the God of Iſrael; for I will caſt out the nations before thee, and enlarge thy borders: neither ſhall any man de⯑ſire thy land, when thou ſhall go up to appear be⯑fore the Lord thy God, thrice in the year. God governs by a reſtraining and a directing pow⯑er. He ſays to the ſea, "Thus far ſhalt thou come, and no farther. Even the wrath of man praiſes him, and the remainder of wrath he reſtrains." This interference is of ſo won⯑derful a nature, that it is the ſubject of faith, [151] rather than of ſenſe. God may act through the inſtrumentality of good or evil angels, of pious or wicked men. When the Sabeans, and Chaldeans, excited by the evil one, break⯑ing in, plundered Job of all his ſubſtance, did he curſe their free-booters, and give vent to his vexation in oaths, and execrations? No, Job was more devout. He obſerved the hand of a father in this ſtroke. "The Lord gave," ſays he, "and the Lord hath taken away." When Shimei inſulted David, in his adverſity, and curſed him, David reſtrained his ſervants from taking his life, ſaying. "So let him curſe, becauſe the Lord hath ſaid unto him, curſe David." Politicians aſſign very plauſable rea⯑ſons for wars, and their different progreſs. Infidels acquieſce in theſe, and reject the in⯑terference of a divine government, but devout perſons conſider wars as the rod with which God corrects the nations, and brings about his own purpoſes. By this rod our country is ſcourged. Americans are too apt to think deſpicably of the Indians. I know not what they are in themſelves; as inſtruments in the hand of providence, there is no calamity which they may not bring upon this country. I cannot help conceiving their power to be terri⯑ble. They have ſtained in different battles, the American arms. One who had faced them in the field, ſpeaks of being expoſed to the cruelties of a ſavage foe, the moſt ſubtle, and I will take upon me to ſay, the moſt for⯑midable of any people upon the face of G [...]d's [152] earth. We are not yet much affected by the wars in Europe; let us be thankful on this ac⯑count. God has endued our chief magiſtrate with prudence to avoid this calamity; but let us repent, leaſt this alſo come upon us. Fa⯑mine is the ſecond of the four ſore judgments which God ſends upon a nation. Several famines are ſpoken of in ſcripture. For theſe natural cauſes could be aſſigned. If the Nile for inſtance, did not flow in Egypt, or the rains fall in Judea, at the proper ſeaſons; if catter⯑pillers, locuſts, or other inſects abounding, deſtroy the fruits and crops; if ſuch weather o [...]curs as occaſions blaſting, and milldue; is not the hand of God ſeen in theſe changes? This he would have men be ſenſible of. Son of man when the land ſinneth againſt me, by treſ⯑paſſing grievouſly, then will I ſtretch out mine haue upon it, and will break the ſtaff of the bread thereof, and will ſend famine upon it, and will cut off man and beaſt from it.

Egypt, in the days of Joſeph, a land leſs ſubject to this calamity, being more fertile than moſt others, was viſited with famine for ſeven years. The ſame calamity fell up⯑on Judea, and for the ſame ſpace, during Ahab's reign. Famines are foretold, as a preſage of the deſtruction which of Jeruſalem. Ameri⯑cans may believe themſelves ſafe from this calamity; let them not boaſt; it is in the ſtore of the divine judgements; he can call for it [153] when he pleaſeth to execute his vengeance. The Heſſian fly, which did ſuch miſchief ſome years paſt, the blaſting and milldew, of which farmers complain laſt year, may warn Americans, that their ſtaff of bread is with God, who may break it whenever their crimes provoke this calamity. The prophet menti⯑ons the noiſome beaſt as a third judgement, with which God corrects the nations. God promiſes Iſrael, I will ſend hornets before thee which ſhall drive out the Hivite, the Cannanite, and the Hittite, from before thee. The hornet is bigger than the waſp, and of the ſame ſpe⯑cies. It is exceedingly fierce; its ſting oc⯑caſions fevers. It aims particularly againſt the eye. Joſhua aſcribes his victory over the Amorites to theſe inſects, who darting againſt the enemy, made them ſo blind, that they could not ſee to fight. And I ſent the hornet before you, which drove them out before you, even the two kings of the Amorites, but not with thy ſword, nor with thy bow. God ſent among the Egyptians, divers ſorts of flies, which de⯑voured them, and frogs which deſtroyed them. If the moſt contemptible creatures may be uſed for the puniſhment of a nation, may not alſo the more formidable. When the prophet curſed the profane children in the name of the Lord, as they went to Bethel, there came forth two ſhe-bears out of the wood, and tore forty and two of them. This happened by divine direction, and was [154] an immediate judgment from God. It is expreſsly ſaid in this chapter by God himſelf. I cauſe noiſome beaſts to paſs through the land, and ſpoil it, ſo that it be deſolate, that no man may paſs through for ſake of the beaſts. Incon⯑ſiderate people, when incommoded by in⯑ſects, or otherwiſe, think nothing of God. The devout obſerve the hand of God, in all that befalls them.

The laſt judgment mentioned by the pro⯑phet, whereby God puniſhes a guilty nation, is the peſtilence. It is much eaſier to give a hiſtory of the peſtilence, than to inveſtigate whence it proceeds, and how it is communi⯑cated. It is highly epidemical; it may paſs from land to land in goods, or clothes. This we may know with ſufficient certainty, that when God is pleaſed with a nation, he takes ſickneſs away from the midſt of it, when diſpleaſed he ſends the peſtilence to cut off from it man and beaſt. A peſtilence deſtroy⯑ed Sennacherib's army, waſted Judea towards the concluſion of David's reign, carried off the firſt born of Egypt. In all theſe caſes the inſtrumentality of an angel, is mentioned. The pſalmiſt ſpeaks of the peſtilence which walketh in darkneſs, evidently meaning that the cauſes of this diſorder cannot be aſcertain⯑ed. They elude the moſt diligent ſearch: in the ſame pſalm the peſtilence is compared to a fowler's ſnare. Its venom catches men [155] as inſenſibly, and ſuddenly, as the ſnare doth the bird when it is laid with much cunning. During the Peloponneſian war, a dreadful plague carried off, in one year, an infinite num⯑ber of the Athenians. The year in which it began was of all others, the moſt healthy, and free from diſeaſes. The Athenians believed themſelves puniſhed for ſome acts of ſacrilege, of which they had been guilty. Thucydides acknowledges that he could not account for its introduction.

One of Caſſius's ſoldiers having found at Babylon, under ground, a ſmall golden coffer; opening it, ſuch peſtilential vapours aroſe, as infected all who were preſent, ſpread through the army, deſolated the provinces wherever they marched, and was attended with great mortality, to the remoteſt parts of the empire. A plague raged in Conſtantine's reign, with fury for three years, in Sicily, Greece, the iſlands of the Aegoean ſea, and Conſtantino⯑ple, that the living could ſcarcely bury the dead. In the reign of Micipſa of Numidia, a great part of Africa was covered with locuſts which deſtroyed the produce of the earth, and even wood, driven away by a ſtrong wind into the African ſea, out of which being in vaſt heaps, a plague aroſe which did unſpeakable miſchief. It raged in the city of Ittica, in ſuch a degree, that 1500 dead bodies were carried out of one gate in a year. Of the [156] plauge which raged in London in the year 1665, we have very circumſtantial accounts. It had been imported through Holland, from the Levant; it deſolated the family in which it broke out; it ſpread through the neigh⯑bourhood. Appearances alarmed the city. The bills of mortality in a week, were be⯑tween 240 and 300, though they increaſed in a ſhort time to 474. A ſevere froſt in Janu⯑ary, continuing ſeveral weeks, the diſorder abated, and the apprehenſions of the citizens ceaſed. In May it broke out anew with increaſing violence; all who could, left the city. Fer⯑ments ariſing from religious differences ſub⯑ſided; the inns of court were ſhut up; no contention about worldly intereſts; all were at peace. The people crowded the churches with uncommon ardor. By the month of Auguſt, a thouſand died in a day. In Septem⯑ber, 1600 were dying one day with another. People were almoſt driven to deſpair. The contagion deſpiſed all medicine. At this moment, when hope was gone, and the city nearly depopulated, the diſeaſe inſtantly ſtop⯑ped. The phyſicians were aſtoniſhed. All their patients were well. The contagion no more appeared. The moſt irreligious could not help acknowledging that this was the hand of God.

Our country has not been ſubject to this deſolating calamity. It has, however, fallen [157] upon us. The deſtroying angel has received the commiſſion; he has unſheathed his ſword; he ſpreads deſtruction. Our brethren in Phi⯑ladelphia deſerve our ſympathy. Multitudes have been cut off; multitudes are in danger; multitudes are alarmed. Their minds are much affected. Take for example, a letter I lately received from my friend Doctor Ruſh. I had informed him of our intentions this day. "Many thanks," ſays he, ‘to you, for your propoſed faſt day for our diſtreſſed city. The diſeaſe, whoſe ravages you mean to deprecate, ſtill prevails. Never before did I witneſs ſuch deep, and univerſal diſ⯑treſs. Continue fervently to pray for our citi⯑zens, and for none oftener than your ſincere friend.’ Such are the judgments with which God viſits a guilty nation. Some times one is ſent; ſome times another; ſome times the whole appear in dreadful array. I come now,

III. To ſhow how certainly theſe judgments fall on a people, when incurred. There is a remarkable paſſage in the book of Geneſis. God promiſed to Abraham the poſ⯑ſeſſion of Canaan, and mentioned as a reaſon that the promiſe was not immediately per⯑formed. ‘The iniquity of the Amorites is not yet full.’ There were many pious people; Melchizedec for inſtance, Mamre, Eſhcol, and others, who, as ſalt preſerved the [158] land from degeneracy. The land was not ripe for deſtruction There is a certain height in [...], at which, when a nation ar⯑rives, th [...]y can no longer be forborne. Then no inte [...]ceſſions on their b [...]half can be of any av [...]. The decree is paſſed. In the puniſh⯑ment there can be no delay, no abatement. The old world was ſo entirely abandoned, that in Noah's family alone could any good⯑neſs be found. Frequently, no doubt, did this pious patriarch bewail the ſtate of mankind, and pray for their reformation. But the fatal moment arrived; the deſtruction of mankind was inevitable. Abraham interceeds for the cities of the plain, and his interceſſions had pre⯑vailed for their deliverance, had ten righteous perſons been found amongſt them. The de⯑generacy was ſo deep, ſo univerſal, that even this number of that character could not be found among all the multitudes, with which theſe cities abounded.

When Canaan was puniſhed by the ſword of Joſhua, Rahab was the only pious perſon in the whole country. Jeruſalem was daring⯑ly wicked when the Roman armies executed upon it the divine judgments. A little before the day of judgment, wickedneſs, we have rea⯑ſon to think, ſhall attain an atrocity un⯑known on earth before. Let the wickedneſs of a city, a country, an empire, become uni⯑verſal and atrocious, were the perſons whoſe [159] prayers availed much for their cotemporaries preſent, interceeding for a people thus circum⯑ſtanced, it could not be effectual. Though No⯑ah, Daniel, and Job, were there, as I live, ſaith the Lord God, they ſhall deliver neither ſon nor daughter; they ſhall but deliver their own ſouls by their righteouſneſs. Nay, let them not pray then; the accepted time is eſcaped, and the day of ſalvation. With him they muſt be left, who has ſaid "vengeance is mine, I will re⯑pay."

After examining what incurs the divine judgments; the nature of thoſe judgments ſpecified in my text, and the certainty of their falling upon a people when incured, I am prepared in the

IV Place, to mention the beſt ſecurity of individuals againſt theſe judgments. What crimes incur the divine judgments? Are the irreligious, the diſſipated, the oppreſſive, the troublers of the land? Do they provoke the Lord to anger? Do they draw down ven⯑geance on a people? If you be of a different character; if you ſanctify the Lord God in your hearts; if you be mortified to the world; if you do to others as you would that they ſhould do to you; in ſo far you diſcountenance the crimes for which God pleads againſt a na⯑tion, and may expect either exemption from the judgments which are incurred, or ſome advantage, ſhould theſe reach you. The [160] Lord knoweth how to deliver the Godly out of temptation. The righteous ſhall ſave their ſouls alive. A thouſand may fall at their ſide, ten thouſand at their right hand, but the deſtruction ſhall not come near unto them. Noah eſcapes from the deſtruction of the old world; Lot from the deſtruction of Sodom; Rahab is not loſt in Jericho, nor the chriſtians in Jeruſalem. God diſtinguiſhes between the righteous and the wicked. I ſay not, that the righteous are always ſafe in national ca⯑lamities: No—one event is common to them with the wicked. But particular care is taken of them. The fire which con⯑ſumes the wicked, refines the righteous. If it be for their advantage, they ſhall live; if bet⯑ter things be intended them, they ſhall be re⯑moved to regions of peace. A father chaſtens the one, a judge puniſhes the other. We ſee a little way, therefore cannot decide poſitively, on what is doing in our world; but we have reaſon to believe it ſhall be well with the righ⯑teous. To them godlineſs is great gain. If they be long continued on earth, men ſhall be benefited by their example and prayers; if they be taken to heaven, they ſhall experience fullneſs of joy, and pleaſures for evermore.

Having finiſhed the obſervations I intended for the illuſtration of this paſſage, I ſhall con⯑clude with an addreſs to perſons of different characters.

[161]It is very evident that national guilt draws down national calamities. This guilt may ariſe, not only from ſuch public acts as are oppreſſive, and ſuch laws as are unjuſt; but when the manners and lives of individuals are notoriouſly corrupted, hereby national guilt is contracted and accumulated. The idle and the diſſipated, the profane ſwearer, and daring ſabbath-breaker; he who neglects religion, and he who makes it the ſubject of his de [...]iſi⯑on, trouble ſociety, and expoſe it to divine vengeance. Upon you, in ſome meaſ [...]e, may be charged the blood which drenches the frontier ſettlements; the peſtilence which lays waſte a neighbouring city; the miſchief done during ſome years by the Heſſian fly; during the laſt year by blaſting and mildew. Societies, ſmaller and larger, are made up of individuals. Let each individual reform, and reformation in the ſociety, be it ever ſo extenſive, will ſoon be apparent. It may be objected, had we any concern in the guilt we ſhould feel the puniſhment, we alſo ſhould languiſh, and bleed, and die. Thoſe whoſe blood Pilate mingled with their ſacrifices, or thoſe who were cruſhed under the tower of Siloam were not, as our Saviour aſſures, more atroci⯑ous ſinners than their brethren. Examples are neceſſary for the warning of others. We may not be innocent, although at preſent we [162] may be ſafe. If our guilt individually accu⯑mulates the national guilt, juſtice to the ſuffer⯑ers as well as ſympathy, requires that each ex⯑amine his own heart and life; that he confeſs and forſake his ſins; that he fear God and keep his commandments. Public judgments are intended to bring men to the acknowledg⯑ment of a Divine Providence, to the reverence and practice of a devout, and religious life. Unleſs you do this, you fail in a material in⯑ſtance in your duty to ſociety, and like Achan in the camp of Iſrael, bring ſhame, diſappoint⯑ment, and ruin upon the nation. Society re⯑ſembles the human body. If one member ſuffers the whole ſuffers with it. Should we be ſo inattentive and perverſe, as to learn no wiſdom from the diſtreſs in which our bre⯑thren, at a diſtance, are involved, diſtreſs may approach near and fall upon our neighbours, our families, our own perſons. For God's ſake my brethren, for the ſake of ſociety, for your own ſakes, let all ſincerely and reſolutely con⯑feſs and forſake their ſins, that the proſperity of this country may not be blaſted in the bud. This is a favorite country: It has enjoyed the ſmiles of heaven: It is an aſylum to the af⯑flicted, through the earth. In proportion to our happineſs is our ingratitude, if we act un⯑worthily of that happineſs. Shall the ox know his owner, and the aſs his maſter's crib, and Americans not know God? Americans not acknowledge his providence! Waxing fat [...] [163] ſhall they kick, forgetting the God that made them, and lightly eſteeming the work of their ſalvation! To us indeed, belong ſhame and confuſion of face. Let the remembrance lay us in the duſt, and fill us with humliity and contrition of ſpirit.

However far we may have gone aſtray, there is every thing to encourage our peni⯑tence and reformation. Ezekiel beheld a mark ſet upon thoſe who bewailed the guilt which drew down upon Judea heavy judgments. Regard was paid to their perſons, and to their prayers. Had there been ten righteous per⯑ſons in the cities of the plain, they had not been deſtroyed. For the elect's ſake, the judgments which fell upon Jeruſalem, were much mitigated. In this reſpect, the righte⯑ous are better than their neighbours. They are the ſalt which preſerves ſociety from ruin. Let each ſeek God by faſting and prayer. It may avail much, both for effecting the refor⯑mation of America, and ſuſpending the judg⯑ments which hang over it. Some kinds of calamities, as our Saviour aſſures us, can be removed by prayer and faſting only. Eſther found this very effectual for diſſipating a dark cloud which threatened her nation. The Ninivites hereby prevented the deſtruction of their city. When Daniel beſought God for the captives at Babylon, by faſting and prayer, whilſt he was yet ſpeaking, the command for [164] their deliverance went forth from Cyrus. There is hope wherever a ſpirit of grace and ſupplication is found. I am perſuaded there are many in this land who fear God. Let them with one heart, and one voice, bewail the national guilt, under which this country groans Let them deprecate the judgments which are now amongſt us. Let them diſ⯑cover a greater love for one another, a greater attention to God as a Spirit, worſhipping him in ſpirit and in truth. Let them herewith prove him whether he will not pour out upon them a bleſſing that there ſhall not be room enough to receive it; whether he will not re⯑buke the devourer for their ſakes. ‘All nations ſhall call America bleſſed; for ye ſhall be a delightſome land, ſaith the Lord of hoſts.’